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[humility. and I spake to thy disciples that they disputed among yourselves by the way? should cast him out; and they could not. 34 But they held their peace: for by the 19 He answereth him, and saith, O way they had disputed among themselves, faithless generation, how long shall I be who should be the greatest. 35 And he sat with you? how long shall I suffer you ? down, and called the twelve, and saith bring him unto me.
20 And they
unto them, If any man desire to be first, brought him unto him : and when he saw the same shall be last of all, and servant of him, straightway the spirit tare him; and all. 36 And he took a child, and set he fell on the ground, and wallowed him in the midst of them : and when he foaming. 21 And he asked his father, had taken him in his arms, he said unto How long is it ago since this came unto them, 37 Whosoever shall receive one him ? And he said, Of a child. 22 And of such children in my name, receiveth me: ofttimes it hath cast him into the fire, and and whosoever shall receive me, receiveth into the waters, to destroy him : but if thou not me, but him that sent me. canst do any thing, have compassion on us, and help us. 23 Jesus said unto him, If thou canst believe, all things ure possi- 38 | And John answered him, sayble to him that helieveth. straightway the father of the chilá cried ing, Master, we saw one casting out out, and said with tears, Lord, I believe ;
devils in thy name, and he followeth help thou mine unbelief, 25 When not us: and we forbad him, because Jesus saw that the people came running he followeth not us. together, ne rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit
, for there is no man which shall do a
39 But Jesus said, Forbid him not: I charge thee, come out of him, and enter no more into him. 26 And the spirit miracle in my name, that can lightly cried, and rent him sore, and came out of speak evil of me. him : and he was as one dead; insomuch 40 For he that is not against us is that many said, He is dead. 27 But Jesus took him by the hand, and lifted
on our part. him up; aud he arose. 28 And when he
41 For whosoever shall give you a was come into the bouse, his disciples cup of water to drink in my name, be asked him privately, Why could not we cause ye belong to Christ, verily I say cast him out ? 29 And he said unto them, This kind can come forth by no
unto you, he shall not lose his reward. thing, but by prayer and fasting. 30 And
42 And whosoever shall oflend one they departed thence, and passed 1 hrough of these little ones that believe in me, Galilee; and he would not that any man it is better for him that a millstone should know it. 31 For he taught his disciples, and said unto them, The Son of
were hanged about his neck, and he man is delivered into the hands of inen,
were cast into the sea. and they shall kill him; and after that he 43 And if thy hand offend thee, is killed, he shall rise the third day. cut it off: it is better for thee to enter 32 But they understood not that saying, into life maimed, than having two and were afraid to ask him. came to Capernaum : and being in the hands to go into hell, into the fire that house he asked them, What was it that ye never shall be quenched :
N 0TESẠChap. IX. Con. Ver. 20. The Spirit tare him-Doddr. “ Threw name ; Matt, vii. 22. Yet the man that wrought, or him down and convulsed him;" Camp. (better) pretended to work miracles in his name, could scarcely " threw bim into convulsions.”
at the time speak lightly of him, however he might Ver. 24. Mine unbelief-literally," want of faith," afterwards desert him. of which the most eminent believers tiod reason to Ver. 41. A cup of water.-See Matt. x. 42. This complain.
is an instance of true Asiatic charity. Dr. D. E, Ver. 25. The foul (Luke," the unclean") spirit. Clarke says, the Turks often open fountains, both in The same word in the original.
cities and fields, with iron cups chained to them (as Ver. 26. Rent him sore-Camp. " Severely con- sometimes by our pomps) either by charitable donavulsed him."
tions, or by bequests. So Niebuhr mentions, that Ver. 29. Can come forth-Doddridge," Go forth." among the public buildings of Kahira are places Camp. “ Be dislodged."
for supplying water gratis to passengers, a cup being Ver. 33. And he came to Capernaum, &c.-The always placed ready in the window next the street. contemporary history to this, is found in Matt. xviij. Ver. 42. Whosoever shall offend.-The Gr. means, 1-9. See also Matt. x. 40-42.
literally, to put a stumbling block in their way. Ver. 37. Receiveth not me--that is," not me only." Comp. Matt. xviii.6. Compare Note on Hosea vi. 6.
Ver. 43. If thy hand offend thee-Marg. " Cause Ver. 38. Casting out devils-Gr. demons. It is thee to offend.” So ver. 45, 47; supposing the difficult to account for the circumstance bere re- words to correspond to Hebrew words in Hiphel. Jated. Our Lord will at last refuse to acknowledge Doddr. gives this sense, though he adheres to the some who plead that they have cast out devils in his rendering of the text.
The duration of]
(future punishment. 44 Where their worm dieth not, one eye, than having two eyes to be and the fire is not quenched.
cast into hell fire: 45 And if thy foot offend thee, cut 48 Where their worm dieth not, it off: it is better for thee to enter halt and the fire is not quenched. into life, than having two feet to be 49 For every one shall be salted cast into hell, into the fire that never with fire, and every sacrifice shall be shall be quenched :
salted with salt. 46 Where their worm dieth not, 50 Salt is good : but if the salt and the fire is not quenched.
have lost his saltness, wherewith will 47 And if thine eye offend thee, ye season it? Have salt in yourselves, pluck it out: it is better for thee to and have peace one with another. (E) enter into the kingdom of God with
We have seen something very similar (E) Ver. 38-50. The nature and dura- to this in modern times. Our polite pbilotion of future punishment.-Before we en- sophers lave laid it down as a principle of ter upon this awful subject, we must notice good breeding, that “ those who go to the incident by which it is introduced. The Rome, must do as they do at Rome :" that disciples of Jesus, in the course of their is, worship the Virgin Mary and all the itineracy, met with a person casting out Saints of the Roman Calendar ; and so, demons, or at least attempting so to do, in by analogy of reasoning, acknowledge the their Master's name, who yet did not asso- gods of the country wherever they may ciate with them. Dr. S. Clarke supposés travel-whether it be to Rome, Hindostan, he might be a disciple of John the Baptist; or Chiva. They worship“ Jehovah, Jove, but Dr. Doddridge inclines to think he or Lord,” with equal zeal. We have kuown might be some vagabond Jew, who, like a great man (so far as talents and power the sons of Sceva (Acts xix. 13), attempted could make him great) who could be Prothe practice of exorcism, with some sinister testant or Papist, Mahometan or Jew with desigo. Our Lord's reply, however, im- equal readiness, when bis interest required; poses no censure; but seems to intimate, yet when this great man was requested to that he could hardly be an enemy, who allow the neutrality of certain German should pay such honour to his name. He states, he replied in the words of our Lord, had, on a former occasion, Jaid down this above quoted, “He that is not for me, is maxim, “ He that is not with me, is against against me." me" (Matt. xii. 30); and here he takes up Ifan earthly potentate could assume this the converse of the proposition, “ He that style, and act upou it, much more may the is not against us, is on our part;" both King of kings. God is not a being to be maintaining the important principle, that trified with. Justly to offend one of the there is no veutrality in religion, so far as least and meanest of his sincere disciples, respects the profession of Christianity. is an offence that, without special mercy, This, indeed, is one of its distinctive cha- will involve judgments the most terrible. racters, as it was one of Judaism. The If, therefore, a hand or a foot, or even an heathen considered it as a proof of their eye, (and what member can be dearer?) benevolence, and a mark of good breeding cause us to commit such offence, it were (if we may so speak), to show respect to better that it were separated from us, bitter the gods of other nations. Had Jehovah al- as must be the partirig, than that we should lowed of visible representations of his glory, be plunged into the guilt of such offence, they would doubtless have placed his or the misery to which it inevitably leads. statue in their temples, beside those of Ju. The language here used is metaphorical. piter and Mars; and it is even said they Dr. Rymer (on Revealed Religion) says, did offer, upon the spread of Christianity, that the punishments both of the worni to give Jesus a niche in their Pantheon. and the fire, refer to the different funeral The priests of Baal were always willing to rites practised by the ancients; namely, associate Jehovah with him ; but to the interment and the funeral pyré. But as latter, even the denial of his being, was not these (especially ihe latter) are meant, raa greater insult than such an association. ther as doing honour than inflicting punish
NOTES. Ver. 49. For every one shall be salled with fire a covenant of peace and amity, but salt itself was or " for the fire." Macknight, Parkhurst, &c. not the direct emblem of peace, but of integrit
Ver. 60. Salt is good-Compare Note on Matt. v. the true foundation of peace. Compare Noter 1.- Hate peace, &c.-“ A covenant of salt," was Levit. ii. 13; Num. ii. 19.
the hardness of your heart he wrote you [Omit, and pass to Chap. xii. ver. 41.]
6 But from the beginning А 'ND he arose from thence, and cometh of the creation God made them male and
into the coasts of Judea by the farther female. 7 For this cause shall a man side of Jordan : and the people resort unto leave his father and mother, and cleave to him again; and, as he was wont, he taught his wife; 8 And they twain shall be them again.
2 Aud the Pharisees came one flesh: so then they are no more twain, to him,
and asked him, Is it lawful for a but one flesh. 9 What therefore God man to put away his wife ? tempting him. hath joined together, let not man put asun3 And he answered and said unto them, der. 10 And in the house his disciWhat did Moses command you ? 4 And ples asked him again of the same matter, they said, Moses suffered to write a bill of 11 And he saith unto them, Whosoever divorcement, and to put her away. 5 And shall put away his wife, and marry another, Jesus answered and said unto them, For committeth adultery against her. 12 And
EXPOSITION_Chap. IX. Continued. ment, it is difficult to discern the propriety may possibly not be in so great danger as of such allusions. It is more certain that is represented. “ Now is the accepted our Lord alludes to the valley of Hinnom, time,”—and “how shall we escape if we “ a place near Jerusalem, where they cast neglect so great salvation?" things impure, and carcasses of dead ani- The last two verses of this chapter have mals; and where there was a fire continu- been variously explained, and are confessally kept to burn them." (Rabbi Kimchi on edly difficult of interpretation. Whitby Psalm xxvii.) Nor is this all; here the thus explains thcm : " Every wicked man idolaters caused their children to pass will be so seasoned by the fire itself as to through the fire, and sometimes actually become unconsumable, and shall endure burnt them to their god, Moloch ; so that for ever, to be tormeuted.” But most assuit was at once the centre of crime and redly a just God will not hold any of his wretchedness.
creatures in existence for the mere purpose The other image, of the worm, seems of tormenting them. Man was made imborrowed from the same scene. A place mortal, and the perpetuity of his punishof filth and corruption, must be a place of ment must arise from the perpetuity of his worms and vermin. Now suppose these existence; nor can he be relieved, but vermin to be immortal, and this fire un- either by annihilation or forgiveness. Other quenchable, and we have an image of explanations we shall pass over, as we everlasting misery the most dreadful that should rather carry the connexion of these we can conceive. The fire is interpreted words farther back into the context. Our to refer to the just wrath of Almighty Lord had been recommending his disGod, who, when provoked, is a consuming ciples to sacrifice a hand, a foot, or an fire, Heb. xii. 29; and the worm, to the eye, rather than wholly to expose themtormenting reflections of a guilty con- selves to the danger of eternal fire. But as science.
all sacrifices under the law were to be saltIt is true some ingenious critics have ed for the fire of the altar; so these sacritortured the terms ** everlasting" and fices of a right hand, &c., must be salted (as “ eternal,” to reduce them to some ter- it were) by integrity (of which salt is the minable period : some benevolent divines emblem, as being the great natural prehave also endeavoured to persuade them. server from corruption), to render them selves that God will find some way to save acceptable to God. "So St. Paul teaches us his honour in the termination of these that it may be possible for a man to give everlasting punishments; but who would bis whole body to be burned, and yet if hi risk his property or his life on such a pre- do it not from a principle of integrity, o carious speculation? The terms used are pure love to God, it will avail nothing, a as decisive and express as language can not being seasoned for his altar. This in afford; and it is a reflection on his veracity tegrity (of which divine grace is the radica to suppose, for a moment, that the Almighty principle) must be preserved through life means not as he has said.
and it will prevent our apostacy from God As to the doctrine of. Universal Restora- and preserve us from quarrelling with our tion, we shall have a more suitable oppor- another. This exposition is offered wit] tunity to inquire into the precarious diffidence, as we believe it is new; but no grounds on which it rests; but let us not therefore to be rejected, till one be fuuni for a moment neglect to secure our eternal less objectionable. interests, on the rash presumption that they
NOTES. CHAP. X. Ver. 1-12. And he arose, &c.. For Ver. 1. Into the coast of Judea-Boothroyd, " Int the parallel text, see Matt. xix. 1-9.
he borders of Judea, by the side of the Jordan."
The wealthy ruler]
[disappointed. if a woman shall put away her husband, saved : 27 And Jesus looking upon and be married to auother, she committeth them saith, With men it is impossible, but adultery.
not with God : for with God all things are 13 And they brought young children possible. to him, that he should touch them : and 28 Then Peter began to say unto him, his disciples rebuked those that brought Lo, we have left all, and have followed thee. them. 14 But when Jesus saw it, he 29 And Jesus answered and said, Verily I was much displeased, and said unto them, say unto you, There is no man that hath Suffer the little cbildren to come unto me, left house, or brethren, or sisters, or father, and forbid them not: for of such is the or mother, or wife, or children, or lands, for kingdom of God. 15 Verily I say unto my sake, and the Gospel's; 30 But he you, Whosoever shall not receive the king. shall receive an hundredfold now in this dom of God as a little child, be shall not time, houses, and brethren, and sisters, euter therein. 16 And he took them up and mothers, and children, and lands, with in his arms, put his hands upon them, and persecutions; and in the world to come blessed them.
eternal life. 31 But many that are first 17 And when he was gone forth into the shall be last; and the last first. 32 And way, there came one running, and kneel. they were in the way going up to Jerusaed to bim, and asked him, Good Master, lem; and Jesus went before them: and what shall I do that I may ipherit eternal they were amazed ; and as they followed, life? 18 And Jesus said unto him, they were afraid. And he took again the Why callest thou me good ? there is none twelve, and began to tell them what things good but one, that is, God. 19 Thou should happen unto him, 33 Saying, knowest the commandments, Do not com Behold, we go up to Jerusalem; and the mit adultery, Do not kill, Do not steal, Do Son of man shall be delivered unto the not bear false witness, Defraud not, Ho Chief Priests, and unto the Scribes; and nour thy father and mother. 20 And they shall condemu him to death, and he answered and said unto him, Master, shall deliver him to the Gentiles: 34 And all these have I observed from my youth. they shall mock him, and sball scourge 21 Then Jesus beholding bim loved him, him, and shall spit upon him, and shall kill and said unto him, One thing thou lackest: him: and the third day he shall rise po thy way, sell whatsoever thou hast, and again. give to the poor, and thou shalt have trea- 35 And James and John, the sons of Ze. sure in heaven and come, take up the bedee, come unto him, saying, Master, Cross, and follow me. 22 And he was we would that thou shouldest do for us sad at that saying, and went away grieved: wbatsoever we shall desire. 36 And he for he had great possessions. 23 And said unto them, What would ye that I Jesus looked round about, and saith unto should do for you? 37 They said unto his disciples, How liardly shall they that him, Grant unto us that we may sit, one have riches enter into the kingdom of on thy right hand, and the other on thy God! 24 And the disciples were asto- left hand, in thy glory. 38 But Jesus nished at his words, But Jesus answereth said unto them, Ye know not what ye ask : again, and saith unto them, Children, how can ye drink of the cup that I drink of? bard is it for them that trust in riches to and be baptized with the baptism that I enter into the kingdom of God! 25 It am baptized with ? 39 And they say is easier for a camel to go through the eye unto him, We can. And Jesus said unto of a needle, than for a rich man to enter them, Ye shall indeed drink of the cup into the kingdom of God. 26 And they that I drink of; and with the baptism that were astonished out of measure, saying I am baptized withal shall ye be baptized : among themselves, Who then can be 40 But to sit on my right hand and on my
NOTES. Ver. 11. Against her that is, his former wife; or pleased with her manners; and then married a third, it may apply to tbe latter, since he causes her to live by whom also he had children." Cred. bk. ii. ch. 5. in adultery with him.
'Ver. 13-16. And they brought young children, Ver. 12. And if a woman shall put away her hus. &c.-Parallel to this, see Matt. xix. 13-15; with band,_" It may be inferred from bence (says Dr. which compare chap. xviii. 3, &c. Lardner) that the Jewish women, as well as men Ver. 17. And when he was gone forth, &c.-Cor. (though contrary to the law), did then (ie, in our responding with this Section, see Matt xix. 16-30. Lord's time) practice divorces, and after that, marry Ver. 30. An hundred fold - not in kind, but in to others." He produces the instances of Herodias, value. See 2 Cor. vii. 4. and three of her daughters; and adds,“ We may be Ver. 32–45. And they were in the nuy, &c.-Here assured their example would be followed by others, Mark begins to relate our Lord's going up to Jeruand it is likely, were supported by many precedents. salem the last time, which is related in nearly the II the women took this liceoce, what would not the same terms by Matthew, chap. xix. 17-28. men do? Our historian, Josephus aflords a double Ver. 32. They were amazed-lo see our Lord example of this practice. His first wife left him, and to meet his death with such cool intrepidity he married another. Her he divorced, after having they were afraid to follow him, lest they she had three children by ber, because he was not involved in the same calamities.
(Jerusalem. left hand is not mine to give; but it shall Go your way into the village over against be given to them for whom it is prepared. you: and as soon as ye be entered into it, 41 And when the ten heard it, they began ye shall find a colt tied, whereon never to be much displeased with James and man sat; loose him, and bring him, John. 42 But Jesus called them to him, 3 And if any man say unto you, Why do and saith unto them, Ye know that they ye this? say ye that the Lord hath need of which are accounted to rule over the Gen
him ; and straightway he will send him tiles exercise lordship over them; and hither. 4 And they went their way, and their great ones exercise authority upon found the colt tied by the door without in them. 43 But so shall it not be among a place where two ways met; and they you : but whosoever will be great among loose him. 5 And certain of them that you, shall be your minister: 44 And stood there said unto them, What do ye, whosoever of you will be the chiefest, shall loosing the colt?
6 And they said unto be servant of all. 45 For even the son of them even as Jesus had commanded : and man came not to be ministered unto, but to they let them go. 7 And they brought minister, and to give his life a ransom for the colt to Jesus, and cast their garnients many.
on him; and he sat upon him.
8 And 46 And they came to Jericho: and as he many spread their garments in the way: went out of Jericho with his disciples and and others cut down branches off the trees, a great number of people, blind Bartimeus, and strawed them in the way.
9 And the son of Timeus, sat by the highway side they that went before, and they that folbegging. 47 And when he heard that lowed, cried, saying, Hosanna; Blessed it was Jesus of Nazareth, he began to cry is he that cometh in the name of the Lord: out, and say, Jesus, thou Son of David, 10 Blessed be the kingdom of our father have mercy on me. 48 And many David, that cometh in the name of the charged him that he should hold his Lord: Hosanna in the highest!
11 And peace : but he cried the more a great deal, Jesus entered into Jerusalem, and into the Thou Sou of David, have mercy on me. temple: and when he had looked round 49 And Jesus stood still, and commanded about upon all things, and now the eventide him to be called. And they call the blind was come, he went out unto Bethany with man, saying unto him, Be of good com- the twelve. fort, rise; he calleth thee.
50 And he, 12 And on the morrow, when they were casting away his garment, rose, and came come from Bethany, he was hungry: to Jesus. 51 And Jesus answered and 13 And seeing a fig tree afar off baving said unto him, What wilt thon that I leaves, he came, if haply he might find should do unto thee? The blind man said any thing thereon: and when he came to uuto him, Lord, that I might receive my it,' he found nothing but leaves; for the sight. 52 And Jesus said unto him, Go time of figs was not yet. 14 And Jesus tby way; thy faith bath made thee whole. answered and said unto it, No man eat And immediately he received his sight, and fruit of thee hereafter for ever. And his followed Jesus in the way.
disciples heard it.
15. And they come to Jerusalem : and CHAP. XI.
Jesus went into the temple, and began to AND when they came pigh to Jerusalem, cast out them that sold and bought in the
unto Bethphage and Bethany, at the temple, and overthrew the tables of the mount of Olives, be sendeth forth two of moneychangers, and the seats of them his disciples, 2 And saith unto them, that sold doves; 16 And would not suf
NOTES. Ver. 46–52. And they came to Jericho, &c. It is that at the feast of Tabernacles they carried branches remarkable here, (as in the case of the Gadarene of willon, and cried “Hosanna!" and the willows demoniacs, and other instances) when Matthew men- thus employed were called Hoshanuth. - Lingua tions the cure of two blind men, chap.
xx. 30. Mark Sacra, in Oreb. Morier, in his Travels through and Luke mention one only; namely, Bartimeus, the Persia, mentions the scattering of rose leaves, and son of Timeus; probably a noted beggar, and much Mr. Harmer conceives they might make a part of the better known. On this miracle, see some farther
this ceremony: remarks on Luke xviii. 35, &c.
Ver. 11. And now the eventide was come, &c.-Our Ver. 52. Made thee whole-Marg. “Saved thee.” Lord and his disciples went to lodge at BethanyCamp.“ Cured thee."
probably at the house of Lazaras.
Ver. 12–14. And on the morrow (that is, “ Next CHAP. XI. Ver. 1-11. And when they came morning ") when they were come from Bethany, &c. nigh, &c. - The parallel text of Matthew occurs -Compare Matt. xxi. 18, 19. chap. xxi. 16. and we may offer some farther obser- Ver. 13. If haply-that is, If it might so happen. vations on Luke xix. 29, &c. The limits of Bethany -For the time of figs was not yet-i. e. of gatherreached to the mount of Olives, and joined to those ing figs; Camp. *'The fig-barvest." So we use of Betbphage, which reached from the mount to the the terms “hay-time, or bay-harvest, hopping-time," walls of the city:
&c. This was the season to expect fruit. Ver. 8. Branches off the trees. - It is probable, Ver. 15–19. Jesus went into the temple. - See from different kinds of trees. John, chap. xii. 13, Matt. xxi. 12, 13. mentions palm trees." The late Mr. David Levi Ver. 16. And would not suffer, &c.-See Nehem. gives an extract from the Talmud, which mentions xiii. 15, 16.