Preaching the Gospel of the kingdom. Or, proclaiming the glad tidings of the kingdom. See the preceding notes. Be. hold here the perfect pattern of an evangelical preacher: 1. He goes about seeking sinners on every side, that he may show them the way to heaven. 2. He proclaims the glad tidings of the kingdom, with a freedom worthy of the King whom he serves. 3. He makes his reputation and the confidence of the people, subservient not to his own interest, but to the salvation of souls. 4. To his preaching he joins, as far as he has ability, all works of mercy, and temporal assistance to the bodies of men. 5. He takes care to inform men that diseases, and all kinds of temporal evils, are the effects of sin, and that their hatred to iniquity should increase in proportion to the evils they endure through it. 6. And that nothing but the power of God can save them from sin and its consequences. For glad tidings, or Gospel, see chap. i. title: Proclaiming, see chap. iii. 1. and end, and for the meaning of kingdom, see chap. in. 2. All manner of sickness, and all manner of disease.] There is a difference between νοσος, translated here sickness, and μαλακια, translated disease. The first is thus defined; νόσος, την χρονιαν κακοπαθειαν, a disease of some standing, a chronic disorder. Infirmity, μαλακία, την προσκαιρον ανωμαλιαν του σωματος, a temporary disorder of the body. Theophylact. This is a proper distinction, and is necessary to be observed. 24. Sick people.] Τους κακώς έχοντας, those who felt ill-were afflicted with any species of malady. And tormenis.] Βασανοις, from βασανίζω, to examine by torture, such as colics, gouts, and rheumatisms, which racked every joint. Possessed with devils.] Demoniacs. Persons possessed by evil spirits. This is certainly the plain obvious meaning of demoniac in the Gospels. Many eminent men think, that the sacred writers accommodated themselves to the unfounded prejudices of the common people, in attributing certain diseases to the influence of evil spirits, which were merely the effects of natural causes; but that this explanation can never comport with the accounts given of these persons, shall be proved as the places occur. Our common version, which renders the word, those possessed by devils, is not strictly correct; as the word devil, διαβολος, is not found in the plural in any part of the Sacred Writings, when speaking of evil spirits: for though there are multitudes of demons, Mark v. 9. yet it appears there is but one DEVIL, who seems to be supreme, or head, over all the rest. Διαβολος, signifies an accuser or slanderer, 1 Tim. iii. 11. 2 Tim. iii. 3. Tit. ii. 3. Perhaps Satan was called so, Ist. because he accused or slandered God in Paradise, as averse, from the increase of man's knowledge and happiness, Gen. iii. 5. John viii. 44. and 2dly, because he is the accuser of men, Rev. xii. 9, 10. See also Job i. 2. The word comes from δια, through, and βαλλειν, to cast, or shoot, because of the influence of his evil suggestions: compared, Eph. vi. 16. to fiery darts: and thus it is nearly of the same meaning with o πειράζων, he who pierces through. See on ver. 3. Lunatic.] Persons afflicted with epileptic or other disorders, which are always known to have a singular increase at the change and full of the moon. This undoubtedly proceeds from the superadded attractive influence of the sun and moon upon the earth's atmosphere; as in the periods men. tioned above, these two luminaries are both in conjunction; and their united attractive power being exerted on the earth at the same time, not only causes the flux and reflux of the ocean, but occasions a variety of important changes in the bodies of infirm persons, of animals in general, but more particularly of those who are more sensible of these variations. And is this any wonder, when it is well known, that a very slight alteration in the atmosphere causes the most uncomfortable sensations to a number of invalids? But sometimes even these diseases were caused by demons. See on chap. viii. 16, 34. and xvii. 15. Palsy.) Palsy is defined, a sudden loss of tone and vital power in a certain part of the human body. This may affect a limb, the whole side, the tongue, or the whole body. This disorder is in general incurable, except by the miraculous power of God, unless in its slighter stages. He healed them.] Either with a word or a touch: and thus proved, that all nature was under his control. 25. This verse is immediately connected with the 5th chapter, and should not be separated from it. Great multitudes.] This even according to the Jews, was one proof of the days of the Messiah: for they acknowledged that in his time there should be a great famine of the word of temptations of Christ. and those which were lunatic, and those that had the palsy, and he healed them. 25 And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan. b Num. 32. 33. Luke 6. 17. Mark 5.90. God; and thus they understood, Amos viii. 11. Behold the days come-that I will send a famine in the land, not a famine of bread-but of hearing the words of the Lord. And as the Messiah was to dispense this word, the bread of life, hence they believed that vast multitudes from all parts should be gathered together to him. See Schoetgenius on this place. Decapolis.] A small country situated between Syria and Galilee of the Nations. It was called Decapolis, Δηκάπολις, from δεκα, ten, and πολις, acity, because it contained only ten cities, the metropolis, and most ancient of which, was Damascus. From beyond Jordan.] Or, from the side of Jordan. Probably this was the country which was occupied anciently by the two tribes of Reuben and Gad, and the half tribe of Manasseh; for the country of Decapolis lay on both sides of the river Jordan. See Numb. xxxii. 5, 33. The account of our Lord's temptation, as given by the evangelist, is acknowledged on all hands, to be extremely difficult. Two modes of interpretation have been generally resorted to, in order to make the whole plain and intelligible: viz. the literal and allegorical. In all cases where it can possibly apply, I prefer the first: the latter should never be used, unless obviously indicated in the text itself; or so imperiously necessary, that no other mode of interpretation can possibly apply. In the preceding observations, I have taken up the subject in a literal point of view; and it is hoped that inost of the difficulties in the relation have been removed, or obviated by this plan. An ingenious correspondent has favoured me with some observations on the subject, which have much more than the merit of novelty to recommend them. I shall give an abstract of some of the most striking; and leave the whole to the reader's further consideration. The thoughts in this communication proceed on this ground: "These temptations were addressed to Christ as a public per. son, and respected his conduct in the execution of his ministry; and are reported to his church as a forcible and practical instruction, concerning the proper method of promoting the kingdom of God upon earth. They are warnings against those Satanic illusions, by which the servants of Christ are liable to be hindered in their great work, and even stopped in the prosecution of it. "As our Lord had, at his baptism, been declared to be the Son of God, i. e. the promised Messiah, this was probably well known to Satan, who did not mean to insinuate any thing to the contrary, when he endeavoured to engage him to put forth an act of that power which he possessed as the Messiah. The mysterious union of the divine with the human nature, in our Lord's state of humiliation, Satan might think possible to be broken, and therefore endeavoured in the first temptation, Command these stones to be made bread, to induce our Lord to put forth a separate independent act of power; which our Lord repelled, by showing his intimate union with the Divine Will, which he was come to fulfil-Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Thus showing, as he did on another occasion, that it was his meat and drink to do the will of his Father. "2. The ground of the temptation was then changed: and the fulfilment of the Divine Will, in the completion of a prophetic promise, was made the ostensible object of the next attack. Cast thyself down for it is WRITTEN, He will give his angels charge concerning thee, and in their hands shall they bear thee up, &c. This our Lord repelled with-Thou shalt not tempt the Lord thy God-as Satan had designed to induce him to seek this public miraculous confirmation of God's peculiar care over him as the promised Messiah; of his being which, according to the hypothesis above, Satan had no doubt. Moses being appointed to a great and important work, needed miraculous signs to strengthen his faith; but the sacred humanity of our blessed Lord needed them not; nor did his wisdom judge that such a sign from heaven was essential to the instruction of the people. "3. The last temptation was the most subtle and the most powerful-All these will I give unto thee, if thou will fall down and worship me. To inherit all nations, had been repeatedly declared to be the birthright of the Messiah. His right to universal empire could not be controverted; nor could Satan presume to make the investiture. What, then, was his purpose 1 Satan had hitherto opposed, and that with considerable success, the kingdom of God upon earth; and what he appears to propose here, were, terms of peace and an honourable retreat. The worship which he exacted was an act of homage, in return for his cession of that ascendency which, through the sin of man, he had obtained in the world. Having long established his rule among men, it was not at first to be expected, that he would resign it without a combat: but the purpose of this last temptation appears to be an offer to decline any further contest; and yet more, if his terms were accepted, apparently to engage his influence to promote the kingdom of the Messiah. And as the condition of this proposed alliance, he required not divine worship, but such 'Our Lord commences his ST. MATTHEW. E. М. В. sermon on the mount. an act of homage as implied amity and obligation; and if temptation was a subtle attempt to induce Christ to acknowthis construction be allowed, he may be supposed to have en-ledge Natan as an ally in the establishment of his kingdom." forced the necessity of the measure, by every suggestion of the consequences of a refusal. The sufferings which would inevitably result from a provoked opposition, which would render the victory, though certain to Christ himself, dearly bought; added to which, the conflict he was prepared to carry on through succeeding ages, in which all his subtlety and powers should be employed to hinder the progress of Christ's cause in the earth, and that with a considerable degree of an ticipated success. Here the devil seems to propose to make over to Christ the power and influence he possessed in this world, on condition that he would enter into terms of peace with him and the inducement offered was, that thereby our Lord should escape those sufferings both in his own person, and in that of his adherents, which a provoked contest would insure. And we may suppose that a similar temptation lies hid in the desires excited even in some of the servants of Christ, who may feel themselves often induced to employ worldly influence and power for the promotion of his kingdom, even though, in so doing, an apparent communion of Christ and Belial is the result: for it will be found that nei ther worldly riches, nor power, can be employed in the service of Christ, till, like the spoils taken in war, Dent. xxxi. 21-23. they have passed through the tire and water; as, with out a divine purification, they are not fit to be employed in the service of God and his church. "Hence we may conclude, that the first temptation had for its professed object, Ist, our Lord's personal relief and comfort, through the inducement of performing a separate and independent act of power. The second temptation professed to have in view his public acknowledgment by the people as the MESSIAH: for should they see him work such a miracle as throwing himself down from the pinnacle of the temple without receiving any hurt, they would be led instantly to acknowledge his divine mission: and the evil of this temptation may be explained, as seeking to secure the success of his mis sion by other means than those which, as the Messiah, he bad received from the Father. Compare John xiv. 31. The third The above is the substance of the ingenious theory of my correspondent, which may be considered as a third mode of interpretation, partaking equally of the allegoric and literal. I still, however, think, that the nearer we keep to the letter in all such difficult cases, the more tenable is our ground, especially where the subject itself does not obviously require the allegorical mode of interpretation. Among many things worthy of remark in the preceding theory, the following deserves most attention: That Satan is ever ready to tempt the governors and ministers of the Christian Church to suppose, that worldly means, human policy, secular interest and influence, are all essentially necessary for the support and extension of that kingdom which is not of this world! Such persons can never long preserve hallowed hands-they bring the world into the church; endeavour to sanctify the bad means they use, by the good end they aim at; and often, in the prosecution of their object, by means which are not of God's devising, are driven into straits and difficulties, and to extricate themselves, tell lies for God's sake. This human policy is from beneatio-God will neither sanction nor bless it. It has been the bane of true religion in all ages of the world; and in every country where the cause of Christianity has been established, such scheiners and plotters in the church of God are as dangerous to its interests, as a plague is to the health of society. The governors and ministers of the Christian church, should keep themselves pure, and ever do God's work in his own way. If the slothful servant should be cast out of the vineyard, he that corrupts the good seed of the divine field, or sows tares among the wheat, should be considered as an enemy to righteousness, and be expelled from the sacred pale as one who closes in with the temptation-"All these things, (the kingdoms of the world, and the glory of them,) will I give unto THEE, if thou wilt fall down and worship ME." However necessary the church may be to the state; and the state to the church, yet the latter is never in so much danger, as when the foriner smiles upon it. CHAPTER V. Christ begins his sermon on the mount, 1, 2. The beatitudes, 3-12. The disciples the salt of the earth, and light of the world, 13-16. Christ is not come to destroy, but confirm and fulfil the Law and the Prophets, 17-19. Of the righteousness of the scribes and Pharisees, 20. Interpretation of the precepts relative to murder, anger, and injurious speaking, 21, 22. Of reconciliation, 23-26. Of impure acts and propensities, and the necessity of mortification, 27-30. Of di vorce, 31, 32. Of oaths and profane swearing, 33-37. Of bearing injuries and persecution, 38-41. Of borrowing and lending, 42. Of love and hatred, 43-46. Of civil respect, 47. Christ's disciples must resemble their heavenly Father, 48 [Α. Μ. 4031. A. D. 27. An. Olymp. CCI. 3.] A ND seeing the multitudes, he went up into a mountain: and when he was set, his disciples caine unto him: 2 And he opened his mouth, and taught them, saying, a Mk. 3. 13, 20.-b Lk. 6. 20. See Ps. 51. 17. Pro. 16. 19. & 19. 23. Is 57.15. & 65.2. NOTES.-Verse 1. And seeing the multitudes.] Τους όχλους, these multitudes, viz. those mentioned in the preceding verse, which should make the first verse of this chapter. He went up into a mountain.] That he might have the greater advantage of speaking, so as to be heard by that great concourse of people which followed him. And when he was set.] The usual posture of public teachers among the Jews, and among many other people. Hence sitting was a synonymous term for teaching, among the rabbins. His disciples.] The word μαθητης, signifies literally a scholar. Those who originally followed Christ, considered him in the light of a divine teacher, and conscious of their igno rance, and the importance of his teaching, they put them selves under his tuition, that they might be instructed in heavenly things. Having been taught the mysteries of the kingdom of God, they becaine closely attached to their divine Master, imitating his life and manners; and recommending his salvation to all the circle of their acquaintance. This is still the characteristic of a genuine disciple of Christ. 3. Blessed are the poor in spirit, &c.] Or, happy, μακαριοι, from μα, or μη, not, and κηρ, fate, or death; intimating, that such persons were endued with immortality, and consequently were not liable to the caprices of fate. Homer, Iliad. i. 339. calls the supreme gods, Θεων μακάρων, the ever happy and IMMORTAL gods, and opposes them to θνητων αν θρωπων, mortal men. Τω δ' αυτω μαρτύροι έστων Προς τε Θεων μακάρων, προς τε θνητων ανθρωπων. FELIX, qui potuit rerum cognoscere causas 3 b Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4 Blessed are they that mourn for they shall be comforted. c Isa. 61. 2, 3. Luke 6. 21. John 16. 20. 2 Cor. 1.7. Rev. 21. 4. Subjecit pedibus; strepitumque Acherontis avari! Virg. Geor. ii. v. 490. Which may be thus paraphrased. "Happy is he who gains the knowledge of the first cause of all things! who can trample on every fear, and the doctrine of inexorable FATE; and who is not terrified by death, nor by the threatened torments of the invisible world." Poor in spirit.] One who is deeply sensible of his spiritual poverty and wretchedness. Πτωχός, a poor man, comes from πτωσσω, to tremble, or shrink with fear. Being destitute of the true riches, he is tremblingly alive to the necessities of his soul, shrinking with fear lest he should perish without the salvation of God. Such Christ pronounces happy, because there is but a step between them and that kingdom which is here promised. Some contend, that μακάριοι should be referred to πνευματι, and the verse translated thus: Happy, or blessed in spirit are the poor. But our Lord seems to have the humiliation of the spirit particulariy in view. Kingdom of heaven.] Or, των ουρανών, of the heavens. A participation of all the blessings of the New Covenant here, and the blessings of glory above. See this phrase explained, chap. iii. 2. Blessed are the poor! this is God's word: but who believes it? Do we not say, Yea, rather, Blessed is the rich? The Jewish rabbins have many good sayings relative to that poverty and humility of spirit which Christ recommends in this verse. In the treatise called Bammidbar Rabba, s. 20. we have these words: There were three (evils) in Balaam, the evil eye, (envy) the towering spirit, (pride) and the extensive mind, (avarice.) Tanchum, fol. 84. The law does not abide with those who have the extensive mind, (avarice) but with him only who has a contrite heart. Rabbi Chanina said, "Why are the words of the law compared to wa ter? Because, as waters flow from heights, and settle in low places, so the words of the law rest only with him who is of an humble heart." See Schoettgen. 4. Blessed are they that mourn.] That is, those who, feeling their spiritual poverty, mourn after God, lamenting the iniquity that separated them from the fountain of blessedness. Every one flies from sorrow, and seeks after joy and yet true joy must necessarily be the fruit of sorrow. The whole need not (do not feel the need of) the physician; but they that are sick do; i. e. they who are sensible of their disease. Only such persons as are deeply convinced of the sinfulness of CHAPTER V. The merciful, pure in heart, 5 Blessed are the meek; for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after rightemusness: for they shall be filled. 7 Blessed are the merciful: d for they shall obtain mercy. 8 Blessed are the pure in heart: for they shall see God. & Pa. 37. 11.-b See Rom. 4. 13-с 1. 56. 1. & 65. 13-d Pa. 41. 1. Ch. 6.14. Mk. 1.2.271m. 1. 16. Heb. 6. 10. James 2.1.1.- Ps. 15. 2. & 24.4. Heb. 19. 14. sin, feel the plague of their own heart, and turn with disgust from all worldly consolations, because of their insufficiency to render them happy, have God's promise of solid comfort. They SHALL BE comforted, says Christ, παρακληθησονται, from παρα, near, and καλεω, I call. He will call them to himself, and speak the words of pardon, peace, and life eternal, to their hearts. See this notion of the word expressed fully by our Lord, chap. xi. 23. сомE UNTO ME, all ye who are weary and heavy laden, and I will give you rest. 5. Biessed are the meek.] Happy, οι πραεις, from πραος, easy, those who are of a quiet, gentle spirit, in opposition to the proud and supercilious scribes and Pharisees, and their disciples. We have a compound word in English, which once fully expressed the meaning of the original, viz. gentleman; but it has now almost wholly lost its original signification. Our word meek, comes from the old Anglo-Saxon meca, or meceea, a companion, or equal, because he who is of a meek or gentle spirit, is ever ready to associate with the meanest of those who fear God, feeling himself superior to none: and well knowing, that he has nothing of spiritual or temporal good. but what he has received from the mere bounty of God, having never deserved any favour from his hand. For they shall inherit the earth.] Οr, την γην, the land. Under this expression, which was commonly used by the prophets to signify the land of Canaan, in which all temporal good abounded, Judg. xviii. 9, 10. Jesus Christ points out that abundance of spiritual good which was provided for men in the Gospel. Besides, Canaan was a type of the king. dom of God, and who is so likely to inherit glory, as the man in whom the meekness and gentleness of Jesus dwell? In some good MSS. and several ancient versions, the fourth and fifth verses are transposed: sce the authorities in the various readings in Professor Griesbach's edition. The present ar rangement certainly is most natural: 1. Poverty, to which the promise of the kingdom is made. 2. Mourning, or distress on account of this impoverished state, to which consolation is promised. And, 3. Meekness, established in the heart by the consolations received. 6. They which do hunger and thirst.] As the body has its natural appetites of hunger and thirst for the food and drink suited to its nourishment, so has the soul. No being is indestructible or unfailing in its nature but God; no being is independent but Him: as the body depends for its nourish ment, health, and strength, upon the earth, so does the soul upon heaven. Heavenly things cannot support the body; they are not suited to its nature; earthly things cannot support the soul, for the same reason. When the uneasy sensation, termed hunger, takes place in the stomach, we know we must get food or perish. When the soul is awakened to a sense of its wants, and begins to hunger and thirst after righteousness or holiness, which is its proper food, we know that it must be purified by the Holy Spirit, and be made a partaker of that living bread, John viii. 48. or perish everlastingly. Now, as God never inspires a prayer but with the design to answer it, he who hungers and thirsts after the full salvation of God, may depend on being speedily and effectu ally blessed or satisfied, well-fed, as the word χορτασθησονται, implies. Strong and intense desire after any object has Deen, both by poets and orators, represented metaphorically by hunger and thirst. See the well known words of Virgil. Æneid iii. 55. -Quid non mortalia pectora cogis, Auri sacra PAMES! "O cursed hunger after gold! what canst thou not influence the hearts of men to perpetrate?" How frequently do we find, inexplebilis honorum FAMES SITIENS virtutis-fa mace SITIS, the insatiable hunger after honour, a thirst for virtue, thirst after fame, and such like? Righteousness here is taken for all the blessings of the New Covenant-all the graces of the Messiah's kingdom-a full restoration to the image of God! 7. The merciful.] The word mercy, among the Jews, signified two things: the pardon of injuries, and almsgiving. Our Lord undoubtedly takes it in its fullest latitude here. To know the nature of inercy, we have only to consult the grammatical meaning of the Latin word misericordia, from which ours is derived. It is composed of two words; mise rans, pitying, and cor, the heart: or miseria cordis, pain of heart. Mercy supposes two things: 1. A distressed object: and, 2. A disposition of the heart, through which it is affected at the sight of such an object. This virtue, therefore, is no other than a lively emotion of the heart, which is excited by the discovery of any creature's misery; and such an emotion as manifests itself outwardly, by effects suited to its nature. The merciful man is there termed by our Lord ηληςμων, from ελεος, which is generally derived from the Hebrew chil to be in pain as a woman in travail fromile, to cry, or lament grievously; because a merciful man enters into the miseries of his neighbour, feels for, and mourns with him. They shall obtain mercy.] Mercy rey is not purchased but at the D and peace-makers, are blessed. 9 Blessed are the peace-makers: for they shall be called the children of God. 10 Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven. 11 à Blessed are ye, when men shall revile you, and perse (1 Cor. 13. 12. 1 John 3.2, 3.-g 1 Cor. 4. 17. 2 Tim. 2. 12. 1 Per. 3. 14.- Luke 6.92. 1 Pet. 4. 14. price of mercy itself; and even this price is a gift of the mercy of God. What mercy can those vindictive persons expect, who forgive nothing, and are always ready to im. prove every advantage they have of avenging themselves ? Whatever mercy a man shows to another, God will take care to show the same to him. The following elegant and nervous saying of one of our best poets, is worthy of the reader' most serious attention. "The quality of mercy is not strained; Though justice be thy plea, consider this, Why, all the souls that are, were forfeit once; How shalt thou hope for mercy, rend'ring none?" In the Tract Shabbath, fol. 151. there is a saying very like this of our Lord. "He who shows mercy to men, God will show mercy to him; but to him who shows no mercy to man. God will show no mercy." 8. Pure in heart.) In opposition to the Pharisees, who af fected outward purity, while their hearts were full of corruption and defilement. A principal part of the Jewish religion consisted in outward washings and cleansings: on this ground they expected to see God, to enjoy eternal glory; but Christ here shows, that a purification of the heart from all vile affections and desires, is essentially requisite in order to enter into the kingdom of God. He whose soul is not deliver. ed from all sin, through the blood of the covenant, can have no Scriptural hope of ever being with God. There is a remarkable illustration of this passage, quoted by Mr. Wakefield from Origen, Contra Cels. lib. vi. "God has no body, and therefore is invisible, but men of contemplation can discern him with the heart and understanding. But A DEFILED HEART CANNOT SEE GOD: but HE MUST BE PURE WHO WISHES TO ENJOY A PROPER VIEW OF A PURE BEING." Shall see God.] This is a Hebraism, which signifies possess God, enjoy his felicity; as seeing a thing, was used among the Hebrews for possessing it. See Psal. xvi. 10. Thou will not suffer thy Holy One to SEE corruption, i. e. he shall not be corrupted. So John iii. 3. Except a man be born again he cannot SEE the kingdom of God, i. e. he cannot enjoy it. So John iii. 16. He that believeth not the Son shall not SEE life, i. e. shall not be put in possession of eternal glory. Probably our Lord alludes to the advantages those had, who were legally pure, of entering into the sanctuary, into the presence of God, while those whe had contracted any legal defile. ment, were excluded from it. This also was obviously typical. 9. The peace-makers.] Ειρηνη, peace, is compounded of ειρειν (εις) έν, connecting into one; for as WAR distracts and divides nations, families, and individuals from each other, inducing them to pursue different objects and different interests: so PEACE restores them to a state of unity, giving them one ໑ject, and one interest. A peace-maker is a man who being endowed with a generous public spirit, labours for the public good; and feels his own interest promoted in promoting that of others; therefore, instead of fanning the fire of strife, he uses his influence and wisdom to reconcile the contending parties, adjust their differences, and restore them to a state of unity. As all inen are represented to be in a state of hostility to God and each other, the Gospel is called the Gospel or peace, because it tends to reconcile men to God and to each other. Hence our Lord bere terms peace-makers the children of God: or as he is the Father of peace, those who promote it are reputed his children. But whose children are they who foment divisions in the church, the state, or among families ? Surely they are not of that Gon, who is the Father o pence and lover of concord; of that CHRIST, who is the sacrifice and mediator of it; of that SPIRIT, who is the nourisher and bond of peace; nor of that CHURCH of the Most High, which is the kingdom and family of peace. St. Clement, Strom. lib. iv. s. 6. in fin, says, that "Some who transpose the Gospels, add this verse: Hoopy they who are persecuted by justice, for they shall be perfect: happy they who are persecuted on my account, for they shall have a place where they shall not be persecuted." cute you, and shall 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 d so persecuted they the prophets which were before you. 13 Ye are the salt of the earth: but if the salt have lost his 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. 14 f Ye are the light of the world. A city that is set on a hill cannot be hid. s 1 Pet. 4. 14. b Gr. lying. e Luke 6.23. Acts 5. 41. Rom. 5. 3. James 1. 2. 1 Pet. 4. 13.-d Neh. 9. 26. 2 Chr. 36. 16. Ch. 23.4, 37. Acts 7.52. 1 Thess. 2. 15.e Mark 9.50. Luke 14. 34, 35.- Pro, 4. 18. Phil. 2. 15. 10. They which are persecuted.] Δεδιωγμένοι, they who are hard pressed upon, and pursued with repeated acts of enmity. Parkhurst. They are happy who sufer, seems a strange say ing: and that the righteous should suffer, merely because they are such, seems as strange. But such is the enmity of the human heart to every thing of God and goodness, that all those who live godly in Christ Jesus shall suffer persecution in one form or other. As the religion of Christ gives no quarter to vice; so the vicious will give no quarter to this religion, or to its professors. For theirs is the kingdom of heaven.] That spiritual kingdom, explained chap. iii. 2. and that kingdom of glory, which is its counterpart and consequence. 11. When men shall revile you, and persecute.] The persecution mentioned in the preceding verse, comprehends all outward acts of violence-all that the hand can do. This comprehends all calumny, slander, &c. all that the tongue can effect. But as διώκειν, which we render to persecute, is a forensic term, and signifies legal persecutions and public accusations, which, though totally unsubstantiated, were the means of destroying multitudes of the primitive Christians, our Lord probably refers to such. No Protestant can think, without horror, of the great numbers burnt alive in this country, on such accusations, under the popish reign of her, who is emphatically called Bloody Queen Mary. 12. Rejoice.) In the testimony of a good conscience; for without this suffering has nothing but misery in it. Be exceeding glad.] Αγαλλιασθε, leap for joy. There are several cases on record, where this was literally done by the martyrs in Queen Mary's days. Great is your reward in heaven.] In the Talmudical Tract Pirkey Aboth, are these words: "Rabbi Tarpon said, The day is short: the work is great: the labourers are slow: the REWARD IS GREAT: and the father of the family is urgent." The followers of Christ are encouraged to suffer joyfully on two considerations. 1. They are thereby conformed to the prophets who went before. 2. Their reward in heaven is a great one. God gives the grace to suffer, and then crowns that grace with glory; hence it is plain, the reward is not of debt, but of grace; Rom. vi. 23. 13. Ye are the salt of the earth.] Our Lord shows here what the preachers of the Gospel, and what all who profess to follow him, should be; the salt of the earth, to preserve the world from putrefaction and destruction. See the note on Lev. ii. 13. But if the salt have lost his savour.) That this is possible in the land of Judea, we have proof from Mr. Maundrell, who, describing the Valley of Salt, speaks thus: "Along on one side of the valley, towards Gibul, there is a small precipice about two men's lengths, occasioned by the continual taking away of the salt; and in this you may see how the veins of it lie. I broke a piece of it, of which that part that was ex posed to the rain, sun, and air, though it had the sparks and particles of salt, YET IT HAD PERFECTLY LOST ITS SAVOUR: the the salt of the earin. 15 Neither do men light a candle, and put it underhabushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, i that they may see your good works, and glorify your Father which is in heaven. 171 Think not that I I am come to destroy the law, or the prophets; 1 am not come to destroy, but to fulfil. 18 For, verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. g Mark 4. 21. Luke 8. 16. & 11.33.-h The word in the original signifieth a mensure containing about a pint lesstinn a perk. 1 Pet. 2. 12.-k John 15. 5. 1 Cor 14.2.-1 Kom. 3. 31. & fd. 4. Gal. 3. 24.-m Luke 16. 17. seventh chapters of Matthew. Not far from this little hill is the city Saphet, supposed to be the ancient Bethulia. It stands upon a very eminent and conspicuous mountain, and is SEEN FAR and NEAR. May we not suppose that Christ al ludes to this city in these words of his, A city set on a hil. cannot be hid ?" p. 115. Quesnel remarks here: "The Chris tian life is something very high and sublime, to which we cannot arrive without pains; whilst it withdraws us from the earth, and carries us nearer heaven, it places us in view, and as a mark to the malice of carnal men. 15. Neither do men light a candle, and put it under a bushel.] A bushel, μοδιος: -a measure both among the Greeks and Romans, containing a little more than a peck English. From some ancient writers we learn, that only those who had bad designs hid a candle under a bushel; that, in the dead of the night, when all were asleep, they might rise up, and have light at hand to help them to effect their horrid purposes of murder, &c. See Wetstein, Kypke, Wolf, &c. 16. Let your light so shine.] Or, more literally, Thus let your light shine, Ουτω λαμψατω τω φως. As the sun is lighted up in the firmament of heaven to diffuse its light and heat freely to every inhabitant of the earth; and as the lamp is not set under the bushel, but placed upon the lamp-stand, that it may give light to all in the house; THUS let every follower of Christ, and especially every preacher of the Gospel, diffuse the light of heavenly knowledge, and the warmth of divine love, through the whole circle of his acquaintance. That they may see your good works.] It is not sufficient to have light-we must walk in the light, and by the light. Our whole conduct should be a perpetual comment on the doctrine we have received, and a constant exemplification of its power and truth. And glorify your Father.) The following curious saying is found in Bammidbar Rabba, s. 15. "The Israelites said to the holy blessed God, Thou commandest us to light lamps to thee; and yet thou art the Light of the world, and with thee the light dwelleth. The holy blessed God answered, I do not command this because I need light; but that you may reflect light upon me, as I have illuminated you; that the people may say, Behold how the Israelites illustrate him, who illuminates them in the sight of the whole earth." See more in Schoettgen. Real Christians are the children of God-they are partakers of his holy and happy nature: they should ever be concerned for their Father's honour, and endeayour so to recommend him and his salvation, that others may be prevailed on to come to the light, and walk in it. Then God is said to be glorified, when the glorious power of his grace is manifested in the salvation of men. 17. Think not that I am come to destroy the law.) Do not imagine that I am come to violate the law-καταλυσαι, from κατα, and λύω, I loose, violate, or dissolve-I am not come to make the law of none effect to dissolve the con nexion which subsists between its several parts, or the obli gation men are under to have their lives regulated by its mo inner part, which was connected to the rock, retained its saral precepts; nor am I come to dissolve the connecting re vour; as I found by proof." See his Trav. 5th edit. last page. A preacher, or private Christian, who has lost the life of Christ, and the witness of his Spirit, out of his soul, may be likened to this salt. He nay have the sparks and glittering particles of true wisdom, but without its unction or comfort. Only that which is connected with the rock, the soul that is in union with Christ Jesus by the Holy Spirit, can preserve its savour, and be instrumental of good to others. To be trodden under foot.] There was a species of salt in Judea, which was generated at the Lake Asphaltitis, and hence called bituminous salt, easily rendered vapid, and of no other use but to be spread in a part of the temple, to prevent slipping in wet weather. This is probably what our Lord alludes to in this place. The existence of such a salt, and its application to such a use, Schoetgenius has largely proved in his Hore Hebraica, vol. i. p. 18, &c. 14. Ye are the light of the world.] That is, the instruments which God chooses to make use of to illuminate the minds of men, as he uses the suu (to which probably, he pointed) to enlighten the world. Light of the world נר עם nerolam was a title applied to the inost eminent rabbins. Christ trans fers the title from these, and gives it to his own disciples, who, by the doctrines that he taught them, were to be the means of ditfusing the light of life throughout the universe. A city that is set on a hill.] This place may receive light from the following passage in Maundrell's Travels. "A few points towards the north (of Tabor) appears that which they call the Mount of Beatitudes, a small rising, from which our blessed Saviour delivered his sermon in the fifth, sixth, and ference it has to the good things promised. But I am come, πληρωσαι, to complete, -to perfect its connexion and refer ence, to accomplish every thing shadowed forth in the Mosaic ritual, to fill up its great design; and to give grace to all my followers, πληρωσαι, to fill up, or complete, every mo ral duty. In a word, Christ completed the law: 1st. In itself, it was only the shadow, the typical representation of good things to come and he added to it that which was necessary to make it perfect, HIS OWN SACRIFICE, without which it could neither satisfy God, nor sanctify men. 2lly. He completed it in himself, by submitting to its types with an exact obedience, and verifying them by his death upon the cross. 3dly. He completes this law, and the sayings of his prophets, in his members, by giving them grace to love the Lord with all their heart, soul, mind, and strength, and their neighbour as themselves; for this is all the law and the prophets. It is worthy of observation, that the word among the rabbins, signifies not only to fulfil, but also to teach; and, consequently, we may infer that our Lord intimated, that the law and the prophets were still to be taught or inculcated by him and his disciples: and this he and they have done in the most pointed inanner. See the Gospels and Epistles; and see especially this sermon on the mount, the Epistle of James, and the Epistle to the Hebrews. And this meaning of the word gives the clear sense of the apostle's words, Coloss. i. 25. Whereof I am made a minister, πληρωσαι τον λόγον του Θεου, to fulfil the word of God, i. e, to teach the doctrine of God. 18. For verily I say unto you, till heaven.] In the very comm Threatenings against those who CHAPTER V. 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them the same shall be called great in the kingdom of heaven. 20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. James 2. 10-b Rom. 9. 31. & 10.3.-c Or, to them.-d Ex. 20. 13. Deu. 5. 17. mencement of his ministry, Jesus Christ teaches the instability of all visible things. "The heaven which you see, and which is so glorious, and the earth which you inhabit and love, shall pass away; for the things which are seen are temporal, προσκαιρα, are for a time; but the things which are not seen, are eternal, αιωνια, ever-during," 2 Cor. iv. 18. And the WORD of the Lord endureth for ever. One jot or one tittle.] One yod, () the smallest letter in the Hebrew alphabet. One tittle, or point, κεραια, either meaning those points which serve for vowels in this language, if they then existed; or the apices, or points of certain letters, such asresh, oralether cheth, (as the change of any of these into the other, would make a most essential alteration in the sense, or, as the rabbins say, destroy the world.) That this saying, one jot, or one tittle, is a proverbial mode of expression among the Jews, and that it expressed the meaning given to it above, is amply proved by the extracts in Lightfoot and Schoettgen. The reader will not be displeased to find a few of them here, if he can bear with the allegorical and strongly figurative language of the rabbins. "The book of Deuteronomy came and prostrated itself before the Lord, and said, 'O Lord of the world, thou hast written in me thy Law, but now a Testament defective in some parts is defective in all. Behold, Solomon endeavours to root the letter yod out of me: in this text, Deut. xvii. 5.נשים לא ירבה loireh nashim, (he shall not multiply wives.) The holy blessed God answered, 'Solomon, and a thousand such as he, shall perish, but the least word shall not perish out of thee." In Shir Hashirim Rabba, are these words: "Should all the inhabitants of the earth gather together, in order to whiten one feather of a crow, they could not succeed: so, if all the inha bitants of the earth should unite to abolish one yod, which is the smallest letter in the whole Law, they should not be able to effect it." In Vayikra Rabba, s. 19. it is said: "Should any person in the words of Deut. vi. 4. Hear, O Israel, the Lord our God is אחר achad, ONE Lord, change the daleth into a resh, he would ruin the world." [Because, in that case, the word achar, would signify a strange, or false God.) "Should any one, in the words of Exod. xxxiv. 14, Thou shalt worship no רשימה יותרr, God, change resh into daleth, he would ruin the world." [Because the command would then run, Thou shalt not worship the ONLY or true God.] "Should any one, in the words of Levit. xxii. 32. Neither shall se PROFANE תהללי techalelu, my holy name, change cheth into hehe would ruin the world." [Because the sense of the commandment would then be, Neither shall ye PRAISE my holy name.] "Should any one, in the words of Psal. cl. 6. Let every thing that hath breath PRAISE tehall, the Lord, change inton cheth, he world ruin the world." [Because the command would then run, Let every thing that hath breath PROFANE the Lord.] "Should any one, in the words of Jerem. v. 10. They lied AGAINST the Lordביהיה behovah, change beth intocaph, he would ruin the world." [For then the words would run, they lied LIKE the Lord.] "Should any one, in the words of Hosea v. 7. They have dealt treacherously, ביהוה beihovah, AGAINST the Lord, change beth into caph, he would ruin the world." [For then the words would run, They have dealt treacherously LIKE the Lord.] "Should any one, in the words of 1 Sam. ii. 2. There is none holy as the Lord, change caph into beth, he would ruin the world." (For then the words would mean, There is no holiness IN the Lord.] These examples fully prove that the μια κεραια, of our Lord refers to the apices, points, or corners, that distinguish beth from caph; cheth from he; and resh from daleth. For the reader will at once perceive, how easily a caph may be turned into a beth; he into ancheth; and aresh into a daleth: and he will also see of what infinite consequence it is to write and print such letters correctly. Till all be fulfilled.] Or, accomplished. Though all earth and hell should join together to hinder the accomplishment of the great designs of the Most High; yet it shall be all in vain -even the sense of a single letter shall not be lost. The words of God which point out his designs, are as unchangeable as his nature itself. Every sinner who perseveres in his iniquity, shall surely be punished with separation from God and the glory of his power; and every soul that turns to God, through Christ, shall as surely be saved, as that Jesus himself hath died. 19. Whosoever-shall break one of these least command ments The Pharisees were remarkable for making a distinction between weightier and lighter matters in the Law, and between what has been called, in a corrupt part of the Christian church, moral and venial sins. See on chap. xxii. 36. Whosoever shall break.] What an awful consideration is this! He who, by his mode of acting, speaking, or explaining, the words of God, sets the holy precept aside, or explains break Christ's commandment. 21 Ye have heard that it was said by them of old time, 22 But I say unto you, That whosoever is angry with his e 1 John 3. 15.-f That is, vain fellow. 2 Sam. 6. 20. away its force and meaning, shall be called least-shall have 20. Except your righteousness shall exceed.] περισσευση. Unless your righteousness abound more-unless it takes in not only the letter, but the spirit and design of the moral and ritual precept: the one directing you how to walk so as to please God; the other pointing out Christ, the great Atonement, through and by which a sinner is enabled to do so-more than that of the scribes and Pharisees, who only attended to the letter of the Law, and had indeed made even that of no effect by their traditions-ye shall not enter into the kingdom of heaven. This fully explains the meaning of the preceding verse. The old English word is pihtpirnys, right-wiseness. i. e. complete, thorough, excellent WISDOM. For a full explanation of this verse, see Luke xviii. 10, &c. 21. Ye have heard that it was said by them of old time.] τοις αρχαίοις, to, or by the ancients. By the ancients, we may understand those who lived before the Law, and those who lived under it; for murder was, in the most solemn manner, forbidden before, as well as under the law, Gen. ix. 5, 6. But it is very likely that our Lord refers here merely to traditions and glosses relative to the ancient Mosaic ordinance: and such as by their operation, rendered the primitive conmand of little or no effect. Murder, from the beginning, has been punished with death; and it is probably the only crime that should be punished with death. There is much reason to doubt, whether the punishment of death, inflicted for any other crime, is not in itself murder, whatever the authority may be that has instituted it. God, and the greatest legisla tors that have ever been in the universe, are of the same opinion. See Montesquieu, Blackstone, and the Marquis Beccaria, and the arguments and testimonies lately produced by Sir Samuel Romily, in his motion for the amendment of the criminal laws of this kingdom. It is very remarkable, that the criminal code published by Joseph II. late emperor of Germany, though it consists of seventy-one capital crimes, has not death attached to any of them. Even murder with an intention to rob, is punished only with "imprisonment for thirty years to lie on the floor, to have no nourishment but bread and water, to be closely chained, and to be publicly whipped once a year with less than one hundred lashes." See Colquhoun on the Police of the City of London, p. 272. 22. Whosoever is angry with his brother without a cause.] ὁ οργιζόμενος-εικη, who is vainly incensed. "This translation is literal: and the very objectionable phrase, without a cause, is left out, εικη, being more properly translated by that above." What our Lord seems here to prohibit, is not merely that miserable facility which some have of being angry at every trifle, continually taking offence against their best friends: but that anger which leads a man to commit outrages against another, thereby subjecting himself to that punishment which was to be inflicted on those who break the peace. Εικη, vainly, or as in the coinmon translation, without a cause, is wanting in the famous Vatican MS. and two others, the Ethiopic, latter Arabic, Saxon, Vulgate, two copies of the old Itala, J. Martyr, Ptolomeus, Origen, Tertul. lian, and by all the ancient copies quoted by St. Jerome. It was probably a marginal gloss originally, which in process of time crept into the text. Shall be in danger of the judgment.] ενοχος εσται, shall be liable to the judgment. That is, to have the matter brought before a senate, composed of twenty-three magistrates, whose business it was to judge in cases of murder and other capital crimes. It punished criminals by strangling or beheading; but Dr. Lightfoot supposes the judgment of God to be intended. See at the end of this chapter. Raca from the Hebrew prak, to be empty. It signifies a vain, empty, worthless fellow, shallow brains, a term of great contempt. Such expressions were punished among the Gentoos by a heavy fine. See all the cases, Code of Gentoo Laws, chap. xv. sect. 2. The council.] Συνεδριον, the famous council known among the Jews by the name of sanhedrim. It was composed of seventy-two elders, siz chosen out of each tribe. This grand sanhedrim not only received appeals from the inferior sanhedrims, or court of twenty-three, mentioned above; but could alone take cognizance, in the first instance, of the highest crimes, and alone inflict the punishment of stoning. Thou fool.] Moreh, probably from מרה marah, to rebel, a rebel against God, apostate from all good. This term implied, among the Jews, the highest enormity, and most aggravated guilt. Among the Gentoos, such an expression was punished by cutting out the tongue, and thrusting a hot iron of ten fin gers breadth, into the mouth of the person who used it. Code of Gentoo Laws, chap. xv. sect. 2. p. 212. 27 |