The Four Gospels - John Wesley's Explanatory Note E-Book

John Wesley

• Herausgeber: Bible Study Books
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2017

Seitenzahl: 716

Beschreibung

This book presents an incredible complete biblical commentary with explanatory notes from the Four Gospels. Written by John Wesley, this work has become an important reference in interpreting the Gospels. You have in hand a book that will help you in interpreting and teaching the Word of God.

Leseprobe

Summary

John Wesley’s Explanatory Note - Gospel of Matthew

John Wesley’s Explanatory Note - Gospel of Mark

John Wesley’s Explanatory Note - Gospel of Luke

John Wesley’s Explanatory Note - Gospel of John

John Wesley’s Explanatory Note - Gospel of Matthew

Matthew 1

Verse 1

[1]The book of the generation of Jesus Christ, the son of David, the son of Abraham.

The book of the generation of Jesus Christ— That is, strictly speaking, the account of his birth and genealogy. This title therefore properly relates to the verses that immediately follow: but as it sometimes signifies the history of a person, in that sense it may belong to the whole book. If there were any difficulties in this genealogy, or that given by St. Luke, which could not easily be removed, they would rather affect the Jewish tables, than the credit of the evangelists: for they act only as historians setting down these genealogies, as they stood in those public and allowed records. Therefore they were to take them as they found them. Nor was it needful they should correct the mistakes, if there were any. For these accounts sufficiently answer the end for which they are recited. They unquestionably prove the grand point in view, that Jesus was of the family from which the promised seed was to come. And they had more weight with the Jews for this purpose, than if alterations had been made by inspiration itself. For such alterations would have occasioned endless disputes between them and the disciples of our Lord.

The son of David, the son of Abraham— He is so called, because to these he was more peculiarly promised; and of these it was often foretold the Messiah should spring. Luke 3:31.

Verse 3

[3]And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; Of Thamar — St. Matthew adds the names of those women also, that were remarkable in the sacred history.

Verse 4

[4]And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;

Naasson— Who was prince of the tribe of Judah, when the Israelites entered into Canaan.

Verse 5

[5]And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;

Obed begat Jesse— The providence of God was peculiarly shown in this, that Salmon, Boaz, and Obed, must each of them have been near a hundred years old, at the birth of his son here recorded.

Verse 6

[6]And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;

David the king— Particularly mentioned under this character, because his throne is given to the Messiah.

Verse 8

[8]And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;

Jehoram begat Uzziah— Jehoahaz, Joash, and Amaziah coming between. So that he begat him mediately, as Christ is mediately the son of David and of Abraham. So the progeny of Hezekiah, after many generations, are called the sons that should issue from him, which he should beget, Isaiah 39:7.

Verse 11

[11]And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:

Josiah begat Jeconiah— Mediately, Jehoiakim coming between.

And his brethren— That is, his uncles. The Jews term all kinsmen brethren.

About the time they were carried away— Which was a little after the birth of Jeconiah.

Verse 16

[16]And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

The husband of Mary— Jesus was generally believed to be the son of Joseph. It was needful for all who believed this, to know, that Joseph was sprung from David. Otherwise they would not allow Jesus to be the Christ.

Jesus, who is called Christ— The name Jesus respects chiefly the promise of blessing made to Abraham: the name Christ, the promise of the Messiah's kingdom, which was made to David. It may be farther observed, that the word Christ in Greek, and Messiah in Hebrew, signify anointed, and imply the prophetic, priestly, and royal characters, which were to meet in the Messiah. Among the Jews, anointing was the ceremony whereby prophets, priests, and kings were initiated into those offices.

And if we look into ourselves, we shall find a want of Christ in all these respects. We are by nature at a distance from God, alienated from him, and incapable of a free access to him.

Hence we want a mediator, an intercessor, in a word, a Christ, in his priestly office. This regards our state with respect to God. And with respect to ourselves, we find a total darkness, blindness, ignorance of God, and the things of God. Now here we want Christ in his prophetic office, to enlighten our minds, and teach us the whole will of God. We find also within us a strange misrule of appetites and passions. For these we want Christ in his royal character, to reign in our hearts, and subdue all things to himself.

Verse 17

[17]So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

So all the generations— Observe, in order to complete the three fourteens, David ends the first fourteen, and begins the second (which reaches to the captivity) and Jesus ends the third fourteen. When we survey such a series of generations, it is a natural and obvious reflection, how like the leaves of a tree one passeth away, and another cometh! Yet the earth still abideth.

And with it the goodness of the Lord which runs from generation to generation, the common hope of parents and children. Of those who formerly lived upon earth, and perhaps made the most conspicuous figure, how many are there whose names are perished with them? How many, of whom only the names are remaining? Thus are we likewise passing away! And thus shall we shortly be forgotten! Happy are we, if, while we are forgotten by men, we are remembered by God! If our names, lost on earth, are at length found written in the book of life!

Verse 19

[19]Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.

A just man— A strict observer of the law: therefore not thinking it right to keep her.

Verse 21

[21]And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

Jesus— That is, a Saviour. It is the same name with Joshua (who was a type of him) which properly signifies, The Lord, Salvation.

His people— Israel. And all the Israel of God.

Verse 23

[23]Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

They shall call his name Emmanuel— To be called, only means, according to the Hebrew manner of speaking, that the person spoken of shall really and effectually be what he is called, and actually fulfil that title. Thus, Unto us a child is born - and his name shall be called Wonderful, Counsellor, the Mighty God, the Prince of Peace - That is, he shall be all these, though not so much nominally, as really, and in effect. And thus was he called Emmanuel; which was no common name of Christ, but points out his nature and office; as he is God incarnate, and dwells by his Spirit in the hearts of his people. It is observable, the words in Isaiah are, Thou (namely, his mother) shalt call; but here, They - that is, all his people, shall call - shall acknowledge him to be Emmanuel, God with us.

Which being interpreted— This is a clear proof that St. Matthew wrote his Gospel in Greek, and not in Hebrew. Isaiah 7:14.

Verse 25

[25]And knew her not till she had brought forth her firstborn son: and he called his name JESUS.

He knew her not, till after she had brought forth— It cannot be inferred from hence, that he knew her afterward: no more than it can be inferred from that expression, 2 Samuel 6:23, Michal had no child till the day of her death, that she had children afterward. Nor do the words that follow, the first-born son, alter the case. For there are abundance of places, wherein the term first born is used, though there were no subsequent children. Luke 2:7.

Matthew 2

Verse 2

[2]Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

To do him homage— To pay him that honour, by bowing to the earth before him, which the eastern nations used to pay to their monarchs.

Verse 4

[4]And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.

The chief priests— That is, not only the high priest and his deputy, with those who formerly had borne that office: but also the chief man in each of those twenty-four courses, into which the body of priests were divided,1 Chronicles 24:6-19. The scribes were those whose peculiar business it was to explain the Scriptures to the people. They were the public preachers, or expounders of the law of Moses. Whence the chief of them were called doctors of the law.

Verse 6

[6]And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.

Thou art in nowise the least among the princes of Judah— That is, among the cities belonging to the princes or heads of thousands in Judah. When this and several other quotations from the Old Testament are compared with the original, it plainly appears, the apostles did not always think it necessary exactly to transcribe the passages they cited, but contented themselves with giving the general sense, though with some diversity of language. The words of Micah, which we render, Though thou be little, may be rendered, Art thou little?

And then the difference which seems to be here between the prophet and the evangelist vanishes away.Micah 5:2.

Verse 8

[8]And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.

And if ye find him, bring me word - Probably Herod did not believe he was born; otherwise would not so suspicious a prince have tried to make sure work at once?

Verse 10

[10]When they saw the star, they rejoiced with exceeding great joy.

Seeing the star— Standing over where the child was.

Verse 11

[11]And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.

They presented to him gifts— It was customary to offer some present to any eminent person whom they visited. And so it is, as travellers observe, in the eastern countries to this day.

Gold, frankincense, and myrrh— Probably these were the best things their country afforded; and the presents ordinarily made to great persons. This was a most seasonable, providential assistance for a long and expensive journey into Egypt, a country where they were entirely strangers, and were to stay for a considerable time.

Verse 15

[15]And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.

That it might be fulfilled— That is, whereby was fulfilled. The original word frequently signifies, not the design of an action, but barely the consequence or event of it.

Which was spoken of the Lord by the prophet— on another occasion: Out of Egypt have I called my Son - which was now fulfilled as it were anew; Christ being in a far higher sense the Son of God than Israel, of whom the words were originally spoken.Hosea 11:1.

Verse 16

[16]Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.

Then Herod, seeing that he was deluded by the wise men— So did his pride teach him to regard this action, as if it were intended to expose him to the derision of his subjects.

Sending forth— a party of soldiers: In all the confines thereof - In all the neighbouring places, of which Rama was one.

Verse 17

[17]Then was fulfilled that which was spoken by Jeremy the prophet, saying,

Then was fulfilled— A passage of Scripture, whether prophetic, historical, or poetical, is in the language of the New Testament fulfilled, when an event happens to which it may with great propriety be accommodated.

Verse 18

[18]In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.

Rachel weeping for her children— The Benjamites, who inhabited Rama, sprung from her. She was buried near this place; and is here beautifully represented risen, as it were out of her grave, and bewailing her lost children.

Because they are not— that is, are dead. The preservation of Jesus from this destruction, may be considered as a figure of God's care over his children in their greatest danger. God does not often, as he easily could, cut off their persecutors at a stroke. But he provides a hiding place for his people, and by methods not less effectual, though less pompous, preserves them from being swept away, even when the enemy comes in like a flood.Jeremiah 31:15.

Verse 22

[22]But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee:

He was afraid to go thither— into Judea; and so turned aside into the region of Galilee - a part of the land of Israel not under the jurisdiction of Archelaus.

Verse 23

[23]And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.

He came and dwelt in Nazareth— (where he had dwelt before he went to Bethlehem) a place contemptible to a proverb. So that hereby was fulfilled what has been spoken in effect by several of the prophets, (though by none of them in express words,) He shall be called a Nazarene - that is, he shall be despised and rejected, shall be a mark of public contempt and reproach.

Matthew 3

Verse 2

[2]And saying, Repent ye: for the kingdom of heaven is at hand.

The kingdom of heaven, and the kingdom of God, are but two phrases for the same thing. They mean, not barely a future happy state, in heaven, but a state to be enjoyed on earth: the proper disposition for the glory of heaven, rather than the possession of it.

Is at hand— As if he had said, God is about to erect that kingdom, spoken of by Daniel Daniel 2:44; 7:13,14; the kingdom of the God of heaven. It properly signifies here, the Gospel dispensation, in which subjects were to be gathered to God by his Son, and a society to be formed, which was to subsist first on earth, and afterward with God in glory. In some places of Scripture, the phrase more particularly denotes the state of it on earth: in ,others, it signifies only the state of glory: but it generally includes both. The Jews understood it of a temporal kingdom, the seat of which they supposed would be Jerusalem; and the expected sovereign of this kingdom they learned from Daniel to call the Son of man. Both John the Baptist and Christ took up that phrase, the kingdom of heaven, as they found it, and gradually taught the Jews (though greatly unwilling to learn) to understand it right. The very demand of repentance, as previous to it, showed it was a spiritual kingdom, and that no wicked man, how politic, brave, or learned soever, could possibly be a subject of it.

Verse 3

[3]For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

The way of the Lord— Of Christ.

Make his paths straight— By removing every thing which might prove a hinderance to his gracious appearance. Isaiah 40:3.

Verse 4

[4]And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

John had his raiment of camels' hair— Coarse and rough, suiting his character and doctrine.

A leathern girdle— Like Elijah, in whose spirit and power he came.

His food was locusts and wild honey— Locusts are ranked among clean meats, Leviticus 11:22. But these were not always to be had. So in default of those, he fed on wild honey.

Verse 6

[6]And were baptized of him in Jordan, confessing their sins.

Confessing their sins— Of their own accord; freely and openly. Such prodigious numbers could hardly be baptized by immerging their whole bodies under water: nor can we think they were provided with change of raiment for it, which was scarcely practicable for such vast multitudes. And yet they could not be immerged naked with modesty, nor in their wearing apparel with safety. It seems, therefore, that they stood in ranks on the edge of the river, and that John, passing along before them, cast water on their heads or faces, by which means he might baptize many thousands in a day. And this way most naturally signified Christ's baptizing them with the Holy Ghost and with fire, which John spoke of, as prefigured by his baptizing with water, and which was eminently fulfilled, when the Holy Ghost sat upon the disciples in the appearance of tongues, or flames of fire.

Verse 7

[7]But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

The Pharisees were a very ancient sect among the Jews. They took their name from a Hebrew word, which signifies to separate, because they separated themselves from all other men. They were outwardly strict observers of the law, fasted often, made long prayers, rigorously kept the Sabbath, and paid all tithe, even of mint, anise, and cummin. Hence they were in high esteem among the people. But inwardly, they were full of pride and hypocrisy. The Sadducees were another sect among the Jews, only not so considerable as the Pharisees. They denied the existence of angels, and the immortality of the soul, and by consequence the resurrection of the dead.

Ye brood of vipers— In like manner, the crafty Herod is styled a fox, and persons of insidious, ravenous, profane, or sensual dispositions, are named respectively by him who saw their hearts, serpents, dogs, wolves, and swine; terms which are not the random language of passion, but a judicious designation of the persons meant by them. For it was fitting such men should be marked out, either for a caution to others, or a warning to themselves.

Verse 8

[8]Bring forth therefore fruits meet for repentance:

Repentance is of two sorts; that which is termed legal, and that which is styled evangelical repentance. The former (which is the same that is spoken of here) is a thorough conviction of sin. The latter is a change of heart (and consequently of life) from all sin to all holiness.

Verse 9

[9]And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

And say not confidently— The word in the original, vulgarly rendered, Think not, seems here, and in many places, not to diminish, but rather add to the force of the word with which it is joined.

We have Abraham to our father— It is almost incredible, how great the presumption of the Jews was on this their relation to Abraham. One of their famous sayings was, "Abraham sits near the gates of hell, and suffers no Israelite to go down into it." I say unto you - This preface always denotes the importance of what follows.

Of these stones— Probably pointing to those which lay before them.

Verse 10

[10]And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

But the axe also already lieth— That is, there is no room for such idle pretences. Speedy execution is determined against all that do not repent. The comparison seems to be taken from a woodman that has laid down his axe to put off his coat, and then immediately goes to work to cut down the tree. This refers to the wrath to come in verse 7, Matthew 3:7.

Is hewn down— Instantly, without farther delay.

Verse 11

[11]I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

He shall baptize you with the Holy Ghost and with fire— He shall fill you with the Holy Ghost, inflaming your hearts with that fire of love, which many waters cannot quench. And this was done, even with a visible appearance as of fire, on the day of pentecost.

Verse 12

[12]Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

Whose fan— That is, the word of the Gospel.

His floor— That is, his Church, which is now covered with a mixture of wheat and chaff.

He will gather the wheat into the garner— Will lay up those who are truly good in heaven.

Verse 13

[13]Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.

Mark 1:9; Luke 3:21

Verse 15

[15]And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

It becometh us to fulfil all righteousness— It becometh every messenger of God to observe all his righteous ordinances. But the particular meaning of our Lord seems to be, that it becometh us to do (me to receive baptism, and you to administer it) in order to fulfil, that is, that I may fully perform every part of the righteous law of God, and the commission he hath given me.

Verse 16

[16]And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

And Jesus being baptized— Let our Lord's submitting to baptism teach us a holy exactness in the observance of those institutions which owe their obligation merely to a Divine command. Surely thus it becometh all his followers to fulfil all righteousness. Jesus had no sin to wash away. And yet he was baptized. And God owned his ordinance, so as to make it the season of pouring forth the Holy Spirit upon him. And where can we expect this sacred effusion, but in an humble attendance on Divine appointments? Lo, the heavens were opened, and he saw the Spirit of God - St. Luke adds, in a bodily form - Probably in a glorious appearance of fire, perhaps in the shape of a dove, descending with a hovering motion, till it rested upon him. This was a visible token of those secret operations of the blessed Spirit, by which he was anointed in a peculiar manner; and abundantly fitted for his public work.

Verse 17

[17]And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

And lo, a voice— We have here a glorious manifestation of the ever - blessed Trinity: the Father speaking from heaven, the Son spoken to, the Holy Ghost descending upon him.

In whom I delight— What an encomium is this! How poor to this are all other kinds of praise! To he the pleasure, the delight of God, this is praise indeed: this is true glory: this is the highest, the brightest light, that virtue can appear in.

Matthew 4

Verse 2

[2]And when he had fasted forty days and forty nights, he was afterward an hungred.

Having fasted— Whereby doubtless he received more abundant spiritual strength from God.

Forty days and forty nights— As did Moses, the giver of the law, and Elijah, the great restorer of it.

He was afterward hungry— And so prepared for the first temptation.

Verse 3

[3]And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.

Coming to him— In a visible form; probably in a human shape, as one that desired to inquire farther into the evidences of his being the Messiah.

Verse 4

[4]But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

It is written— Thus Christ answered, and thus we may answer all the suggestions of the devil.

By every word that proceedeth out of the mouth of God— That is, by whatever God commands to sustain him. Therefore it is not needful I should work a miracle to procure bread, without any intimation of my Father's will.Deuteronomy 8:3.

Verse 5

[5]Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,

The holy city— So Jerusalem was commonly called, being the place God had peculiarly chosen for himself.

On the battlement of the temple— Probably over the king's gallery, which was of such a prodigious height, that no one could look down from the top of it without making himself giddy.

Verse 6

[6]And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.

In their hands— That is, with great care.Psalms 91:11,12.

Verse 7

[7]Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

Thou shalt not tempt the Lord thy God— By requiring farther evidence of what he hath already made sufficiently plain.Deuteronomy 6:16.

Verse 8

[8]Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;

Showeth him all the kingdoms of the world— In a kind of visionary representation.

Verse 9

[9]And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.

If thou wilt fall down and worship me— Here Satan clearly shows who he was. Accordingly Christ answering this suggestion, calls him by his own name, which he had not done before.

Verse 10

[10]Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

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.Deuteronomy 6:13.

Verse 11

[11]Then the devil leaveth him, and, behold, angels came and ministered unto him.

Angels came and waited upon him— Both to supply him with food, and to congratulate his victory.

Verse 12

[12]Now when Jesus had heard that John was cast into prison, he departed into Galilee;

He retired into Galilee— This journey was not immediately after his temptation. He first went from Judea into Galilee,John 1:43; 2:1. Then into Judea again, and celebrated the passover at Jerusalem, John 2:13. He baptized in Judea while John was baptizing at Enon, John 3:22,23. All this time John was at liberty, John 3:24. But the Pharisees being offended, John 4:1; and John put in prison, he then took this journey into Galilee. Mark 1:14.

Verse 13

[13]And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:

Leaving Nazareth— Namely, when they had wholly rejected his word, and even attempted to kill him,Luke 4:29.

Verse 15

[15]The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;

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.Isaiah 9:1,2.

Verse 16

[16]The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.

Here is a beautiful gradation, first, they walked, then they sat in darkness, and lastly, in the region of the shadow of death.

Verse 17

[17]From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

From that time Jesus began to preach— He had preached before, both to Jews and Samaritans,John 4:41,45. But from this time begin 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 it is observable, 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 to repentance; in the latter the Mosaic dispensation.

Verse 18

[18]And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.

Mark 1:16; Luke 5:1.

Verse 23

[23]And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.

The Gospel of the kingdom— The Gospel, that is, the joyous message, is the proper name of our religion: as will be amply verified in all who earnestly and perseveringly embrace it.

Verse 24

[24]And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.

Through all Syria— The whole province, of which the Jewish country was only a small 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.

Verse 25

[25]And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.

Decapolis— A tract of land on the east side of the sea of Galilee, in which were ten cities near each other.

Matthew 5

Verse 1

[1]And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:

And seeing the multitudes— At some distance, as they were coming to him from every quarter.

He went up into the mountain— Which was near: where there was room for them all.

His disciples— not only his twelve disciples, but all who desired to learn of him.

Verse 2

[2]And he opened his mouth, and taught them, saying,

And he opened his mouth— A phrase which always denotes a set and solemn discourse; and taught them - To bless men; to make men happy, was the great business for which our Lord came into the world. And accordingly he here 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 pursuit of it, he in the kindest manner applies 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 true and only true method of acquiring it. Observe the benevolent condescension of our Lord. He seems, as it were, 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 gentle and engaging way, insinuates his will and our duty, by pronouncing those happy who comply with it. 3.

Happy are the poor— In the following discourse there is, 1. A sweet invitation to true holiness and happiness, verse 3-12. Matthew 5:3-12. 2. A persuasive to impart it to others, verse 13-16. Matthew 5:13-16. 3. A description of true Christian holiness, verse 17; chap. ii,12, Matthew 5:17; Matthew 7:12. (in which it is easy to observe, the latter part exactly answers the former.) 4. The conclusion: giving a sure mark of the true way, warning against false prophets, exhorting to follow after holiness.

The poor in spirit— They who are unfeignedly penitent, they who are truly convinced of sin; who see and feel the state they are in by nature, being deeply sensible of their sinfulness, guiltiness, helplessness.

For theirs is the kingdom of heaven— The present inward kingdom: righteousness, and peace, and joy in the Holy Ghost, as well as the eternal kingdom, if they endure to the end. Luke 6:20.

Verse 4

[4]Blessed are they that mourn: for they shall be comforted.

They that mourn— Either for their own sins, or for other men's, and are steadily and habitually serious.

They shall be comforted— More solidly and deeply even in this world, and eternally in heaven.

Verse 5

[5]Blessed are the meek: for they shall inherit the earth.

Happy are the meek— They that hold all their passions and affections evenly balanced.

They shall inherit the earth— They shall 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 earth, wherein dwelleth righteousness.

Verse 6

[6]Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

They that hunger and thirst after righteousness— After the holiness here described. They shall be satisfied with it.

Verse 7

[7]Blessed are the merciful: for they shall obtain mercy.

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.

Verse 8

[8]Blessed are the pure in heart: for they shall see God.

The pure in heart— The sanctified: they who love God with all their hearts.

They shall see God— In all things here; hereafter in glory.

Verse 9

[9]Blessed are the peacemakers: for they shall be called the children of God.

The peace makers— They that out of love to God and man do all possible good to all men. Peace in the Scripture sense implies all blessings temporal and eternal.

They shall be called the children of God— Shall be acknowledged such by God and man. One would imagine a person of this amiable temper and behaviour would be the darling of mankind. But our Lord well knew it would not be so, as long as Satan was the prince of this world. He therefore warns them before of the treatment all were to expect, who were determined thus to tread in his steps, by immediately subjoining, Happy are they who are persecuted for righteousness' sake. Through this whole discourse we cannot but observe the most exact method which can possibly be conceived. Every paragraph, every sentence, is closely connected both with that which precedes, and that which follows it. And is not this the pattern for every Christian preacher? If any then are able to follow it without any premeditation, well: if not, let them not dare to preach without it. No rhapsody, no incoherency, whether the things spoken be true or false, comes of the Spirit of Christ.

Verse 10

[10]Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.

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 he that is pure in heart, yea, all that will live godly in Christ Jesus, shall suffer persecution, 2 Timothy 3:12. 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.

Verse 11

[11]Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

Revile— When present: say all evil - When you are absent.

Verse 12

[12]Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Your reward— Even over and above the happiness that naturally and directly results from holiness.

Verse 13

[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.

Ye— Not the apostles, not ministers only; but all ye who are thus holy, are the salt of the earth - Are to season others. Mark 9:50; Luke 14:34.

Verse 14

[14]Ye are the light of the world. A city that is set on an hill cannot be hid.

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.

Verse 15

[15]Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.

Nay, the very design of God in giving you this light was, that it might shine. Mark 4:21; Luke 8:16; 11:33.

Verse 16

[16]Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

That they may see— and glorify - That is, that seeing your good works, they may be moved to love and serve God likewise.

Verse 17

[17]Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

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.

Verse 18

[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.

Till all things shall be effected— Which 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. Luke 16:17; 21:33.

Verse 19

[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.

One of the least— So accounted by men; and shall teach - Either by word or example; shall be the least - That is, shall have no part therein.

Verse 20

[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.

The righteousness of the scribes and Pharisees— Described in the sequel of this discourse.

Verse 21

[21]Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

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 judgement— 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. Exodus 20:13.

Verse 22

[22]But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

But I say unto you— Which of the prophets ever spake thus? Their language is, 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 utterly foreign to the whole scope and tenor of our Lord's discourse. If he had only forbidden the being angry without a cause, there was no manner of need of that solemn declaration, I say unto you; for the scribes and Pharisees themselves said as much as this. Even they taught, 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 angry as to call any man Raca, or fool. We ought not, for any cause, to be angry at the person of the sinner, but at his sins only. Happy world, were this plain and necessary distinction thoroughly understood, remembered, practised! Raca means, a silly man, a trifler.

Whosoever shall say, Thou fool— Shall revile, or seriously reproach any man. Our Lord specified three degrees of murder, each liable to a sorer punishment than the other: not indeed from men, but from God.

Hell fire— In the valley of Hinnom (whence the word in the original is taken) the children were used to be burnt alive to Moloch. It was afterward made a receptacle for the filth of the city, where continual fires were kept to consume it. And it is probable, if any criminals were burnt alive, it was in this accursed and horrible place. Therefore both as to its former and latter state, it was a fit emblem of hell. It must here signify 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.

Verse 23

[23]Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;

Thy brother hath aught against thee— On any of the preceding accounts: for any unkind thought or word: any that did not spring from love.

Verse 24

[24]Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

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.

Verse 25

[25]Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

Agree with thine adversary— With any against whom thou hast thus 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. Luke 12:58.

Verse 26

[26]Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

Till thou hast paid the last farthing— That is, for ever, since thou canst never do this. What has been hitherto said refers to meekness: what follows, to purity of heart.

Verse 27

[27]Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

Thou shalt not commit adultery— And this, as well as the sixth commandment, the scribes and Pharisees interpreted barely of the outward act. Exodus 20:14. 29, 30. If a person as dear as a right eye, or as useful as a right hand, cause thee thus to offend, though but in heart. Perhaps here may be an instance of a kind of transposition which is frequently found in the sacred writings: so that the 29th verse may refer to 27, 28; and the 30th to verse 21, 22. Matthew 5:29,27,28,30,21,22 As if he had said, Part with any thing, however dear to you, or otherwise useful, if you cannot avoid sin while you keep it. Even cut off your right hand, if you are of so passionate a temper, that you cannot otherwise be restrained from hurting your brother. Pull out your eyes, if you can no otherwise be restrained from lusting after women. Matthew 18:8; Mark 9:43.

Verse 30

[30]And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

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Verse 31

[31]It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

Let him give her a writing of divorce— Which the scribes and Pharisees allowed men to do on any trifling occasion. Deuteronomy 24:1; Matthew 19:7; Mark 10:2; Luke 16:18.

Verse 32

[32]But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

Causeth her to commit adultery— If she marry again.

Verse 33

[33]Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:

Our Lord here refers to the promise made to the pure in heart of seeing God in all things, and points out a false doctrine of the scribes, which arose from their not thus seeing God. What he forbids is, the swearing at all, 1, by any creature, 2, in our ordinary conversation: both of which the scribes and Pharisees taught to be perfectly innocent. Exodus 20:7.

Verse 36

[36]Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

For thou canst not make one hair white or black— Whereby it appears, that this also is not thine but God's.

Verse 37

[37]But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

Let your conversation be yea, yea; nay, nay— That is, in your common discourse, barely affirm or deny.

Verse 38

[38]Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

Ye have heard— Our Lord proceeds to enforce such meekness and love on those who are persecuted for righteousness' sake (which he pursues to the end of the chapter) as were utterly unknown to the scribes and Pharisees.

It hath been said— In the law, as a direction to judges, in ease of violent and barbarous assaults.

An eye for an eye, and a tooth for a tooth— And this has been interpreted, as encouraging bitter and rigorous revenge.Deuteronomy 19:21.

Verse 39

[39]But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

But I say unto you, that ye resist not the evil man— Thus; the Greek word translated resist signifies standing in battle array, striving for victory. If a man smite thee on the right cheek - Return not evil for evil: yea, turn to him the other - Rather than revenge thyself. 40, 41. Where the damage is not great, choose rather to suffer it, though possibly it may on that account be repeated, than to demand an eye for an eye, to enter into a rigorous prosecution of the offender. The meaning of the whole passage seems to be, rather than return evil for evil, when the wrong is purely personal, submit to one bodily wrong after another, give up one part of your goods after another, submit to one instance of compulsion after another. That the words are not literally to be understood, appears from the behaviour of our Lord himself,John 18:22,23.

Verse 41

[41]And whosoever shall compel thee to go a mile, go with him twain.

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Verse 42

[42]Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

Thus much for your behaviour toward the violent. As for those who use milder methods, Give to him that asketh thee - Give and lend to any so far, (but no further, for God never contradicts himself) as is consistent with thy engagements to thy creditors, thy family, and the household of faith.Luke 6:30.

Verse 43

[43]Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

Thou shalt love thy neighbour; And hate thy enemy— God spoke the former part; the scribes added the latter.Leviticus 19:18.

Verse 44

[44]But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

Bless them that curse you— Speak all the good you can to and of them, who speak all evil to and of you. Repay love in thought, word, and deed, to those who hate you, and show it both in word and deed.Luke 6:27,35.

Verse 45

[45]That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

That ye may be the children— That is, that ye may continue and appear such before men and angels.

For he maketh his sun to rise— He gives them such blessings as they will receive at his hands. Spiritual blessings they will not receive.

Verse 46

[46]For if ye love them which love you, what reward have ye? do not even the publicans the same?

The publicans— were officers of the revenue, farmers, or receivers of the public money: men employed by the Romans to gather the taxes and customs, which they exacted of the nations they had conquered. These were generally odious for their extortion and oppression, and were reckoned by the Jews as the very scum of the earth.

Verse 47

[47]And if ye salute your brethren only, what do ye more than others? do not even the publicans so?

And if ye salute your friends only— Our Lord probably glances at those prejudices, which different sects had against each other, and intimates, that he would not have his followers imbibe that narrow spirit. Would to God this had been more attended to among the unhappy divisions and subdivisions, into which his Church has been crumbled! And that we might at least advance so far, as cordially to embrace our brethren in Christ, of whatever party or denomination they are!

Verse 48

[48]Be ye therefore perfect, even as your Father which is in heaven is perfect.

Therefore ye shall be perfect; as your Father who is in heaven is perfect— So the original runs, referring to all that holiness which is described in the foregoing verses, which our Lord in the beginning of the chapter recommends as happiness, and in the close of it as perfection. And how wise and gracious is this, to sum up, and, as it were, seal all his commandments with a promise! Even the proper promise of the Gospel! That he will put those laws in our minds, and write them in our hearts! He well knew how ready our unbelief would be to cry out, this is impossible! And therefore stakes upon it all the power, truth, and faithfulness of him to whom all things are possible.

Matthew 6

Verse 2

[2]Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.

As the hypocrites do— Many of the scribes and Pharisees did this, under a pretence of calling the poor together.

They have their reward— All they will have; for they shall have none from God.

Verse 3

[3]But when thou doest alms, let not thy left hand know what thy right hand doeth:

Let not thy left hand know what thy right hand doth— A proverbial expression for doing a thing secretly. Do it as secretly as is consistent, 1. With the doing it at all. 2. With the doing it in the most effectual manner.

Verse 5

[5]And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

The synagogues— These were properly the places where the people assembled for public prayer, and hearing the Scriptures read and expounded. They were in every city from the time of the Babylonish captivity, and had service in them thrice a day on three days in the week. In every synagogue was a council of grave and wise persons, over whom was a president, called the ruler of the synagogue. But the word here, as well as in many other texts, signifies any place of public concourse.

Verse 6

[6]But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

Enter into thy closet— That is, do it with as much secrecy as thou canst.

Verse 7

[7]But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

Use not vain repetitions— To repeat any words without meaning them, is certainly a vain repetition. Therefore we should be extremely careful in all our prayers to mean what we say; and to say only what we mean from the bottom of our hearts. The vain and heathenish repetitions which we are here warned against, are most dangerous, and yet very common; which is a principal cause why so many, who still profess religion, are a disgrace to it. Indeed all the words in the world are not equivalent to one holy desire. And the very best prayers are but vain repetitions, if they are not the language of the heart.

Verse 8

[8]Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

Your Father knoweth what things ye have need of— We do not pray to inform God of our wants. Omniscient as he is, he cannot be informed of any thing which he knew not before: and he is always willing to relieve them. The chief thing wanting is, a fit disposition on our part to receive his grace and blessing. Consequently, one great office of prayer is, to produce such a disposition in us: to exercise our dependence on God; to increase our desire of the things we ask for; to us so sensible of our wants, that we may never cease wrestling till we have prevailed for the blessing.

Verse 9

[9]After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

Thus therefore pray ye— He who best knew what we ought to pray for, and how we ought to pray, what matter of desire, what manner of address would most please himself, would best become us, has here dictated to us a most perfect and universal form of prayer, comprehending all our real wants, expressing all our lawful desires; a complete directory and full exercise of all our devotions.

Thus— For these things; sometimes in these words, at least in this manner, short, close, full. This prayer consists of three parts, the preface, the petitions, and the conclusion. The preface, Our Father, who art in heaven, lays a general foundation for prayer, comprising what we must first know of God, before we can pray in confidence of being heard. It likewise points out to us our that faith, humility, love, of God and man, with which we are to approach God in prayer. I.

Our Father— Who art good and gracious to all, our Creator, our Preserver; the Father of our Lord, and of us in him, thy children by adoption and grace: not my Father only, who now cry unto thee, but the Father of the universe, of angels and men: who art in heaven - Beholding all things, both in heaven and earth; knowing every creature, and all the works of every creature, and every possible event from everlasting to everlasting: the almighty Lord and Ruler of all, superintending and disposing all things; in heaven - Eminently there, but not there alone, seeing thou fillest heaven and earth. II. 1.

Hallowed be thy name— Mayest thou, O Father, he truly known by all intelligent beings, and with affections suitable to that knowledge: mayest thou be duly honoured, loved, feared, by all in heaven and in earth, by all angels and all men. 2.

Thy kingdom come— May thy kingdom of grace come quickly, and swallow up all the kingdoms of the earth: may all mankind, receiving thee, O Christ, for their king, truly believing in thy name, be filled with righteousness, and peace, and joy; with holiness and happiness, till they are removed hence into thy kingdom of glory, to reign with thee for ever and ever. 3.

Thy will be done on earth, as it is in heaven