Jesus baptized] CHAP. III. 13 Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? 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. [by him in Jordan. 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: 17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. (D) CHAP. III. EXPOSITION. even opposite to each other, though we (D) John's preaching and baptism: Christ shall find them, as we proceed, constantly baptized by him. The last of the Old uniting to oppose the kingdom of our Testament prophets (Malachi) concludes Lord. The Pharisees, it is well known, with the promise of another Prophet, under pretended great zeal for Moses and the the name of Elijah, meaning, according prophets, and reverenced all the traditions to prophetic idiom, one endowed with "the of the elders; while the Sadducees, though spirit and power;" that is, with the zeal they attended the temple worship, were no and energy of Elijah. Such an one we better than sceptics, denying, not only the now behold upon the banks of Jordan. A resurrection of the body, but à future man of the simplest manners and appear- state, and consequently a future judgment ance; his food and dress upon a level with altogether (Acts xxiii. 8). The one bethe poorest inhabitant of the desert; nor lieved too much, and the others too little ; does he make any attempt to elevate his but they united to reject the doctrines of own character; but he is the pioneer, the the Gospel. Seeing members of both herald, the forerunner of one whom it is these sects come, though probably as they his great delight to honour. He is a afterwards attended John's Master, hypo“voice,” and a voice only; but he pro- critically, and as spies only, he addresses claims, with all the powers of his voice, them, as Jesus himself afterwards did One who was to come after him, but who (chap. xxiii. 33), as the brood of the old existed and who ranked before him. His serpent, equally insidious and mischievous, extraordinary appearance, and the energy whose object it was to deceive and to deof his language, collects around him the stroy. Who hath warued you to flee wondering rustics of the desert.-They from the wrath to come? If you are inspread the news in all the surrounding deed penitent, as you would appear to be, towns and villages, till all the population then bring forth fruits meet for repentance : of the country is alarmed, and gathers fruits that shall prove the sincerity of your round him. He announces the approach profession." He then warns them against of Messiah's kingdom, and calls upon them trusting to the religion of their forefathers, to repent. At length the higher classes as being Abraham's children, an error very are alarmed. Even the Pharisees and the prevalent among the Jews, and no less Sadducees come to see this phenomenon of fatal; since Abraham's true children are the desert. not the offspring of his body, but the inheritors of his faith. (Rom. ix. 8.) So far was their being Jews a proof of their being God's people, that God would rather raise up children from the stones, (pointing, probably, to some fragments of rock, which lay before him), than acknowledge them to be his children. He then assures them, that the axe of God's judgments was John no sooner sees them approaching, whom he might easily know by their dress and appearance, than he turns the artillery of his rustic eloquence full upon them. Before, however, we examine his address, it may be necessary, in a few words, to sketch their respective characters: for characters, they were very different and NOTES. Ver. 16. And Jesus, when (Dodd. “ after") he was baptized, went up straightway. - Hammond says, "Jesus, as soon as he was baptized, went out of the water hefore Jolin, and fell down on his knees in prayer to his Father; and while he was praying, the heavens parted visibly, and the Holy Spirit descended." Campbell applies the term straightway, or "immediately," not to Jesus coming out of the water, but to the Spirit's descending" immediately after." Doddridge renders it, "And after Jesus was bap tized, as soon as he ascended out of the water, the heavens were opened," &c. Campbell's translation is to the same effect.Descending like a dovethat is, in a slow, hovering motion; but St. Luke adds, " in a bodily shape, like a dove," that is, prohably, in a white, lucid flame, parted like the wings of a dove. So when the Holy Spirit descended on the Apostles, it was in a parted flame, like "cloven tongues." Acts ii, 3. John cast] S. MATTHEW. that John was cast into prison, he departed into Galilee; '[into prison. 13 And leaving Nazareth, he came and dwelt in Capernaum, which is EXPOSITION-Chap. IV. Continued. kind now made his appearace, we are not told. The painters who have drawn him with a negro complexion, and armed with claws and hoofs, seem to have had as strange ideas of propriety as of theology, Satan, we are told, is sometimes" transformed into an angel of light" (2 Cor. xi. 14), and if ever he could have occasion for such disguise, it must have been in this instance. But as here are three distinct grounds of temptation, it is possible he might assume different forms. In the first instance, Milton (than whom no modern seems to have penetrated deeper into intellectual nature) introduces him as a poor, aged, and weary traveller, fatigued and faint with hunger; perhaps as one of those who had visited the baptism of John, and heard Jesus announced to be "the Son of God:"-" If thou be such (says he), and thou appearest, like me, an hungred and fatigued, exert thy power, and turn some of these useless stones into loaves of bread, for the relief both of thyself and me; in the one case a work of necessity, in the other of benevolence; and in both well calculated to display thy power and authority, as the Son of God!" : Jesus immediately answers by a pertinent text of Scripture, to this effect that if the God of Israel could feed his people of old by miracle in the wilderness, so now could he support all who had faith to trust in him. The life of man, therefore, does not depend merely upon external circumstances, but upon the providence of God, in whatever he shall appoint for the preservation of human life. (See Deut. viii. 3.) Whether the next temptation followed this immediately, or at some interval, is uncertain; supposing the former, the enemy might conduct our Lord, who did not yet disclose that he knew who he was, to the temple of Jerusalem (which, according to Mr. Maundrell, was at the distance of about five hours' march), and leading him to the highest part of it, suggests the throwing himself down unhurt, probably before many witnesses, as a proof of his divine mission, and at the same time of his implicit confidence in God. If, as thou Messiah hast said, man lives by every word that proceedeth from the mouth of God,' remember, it is written, ' He shall give his angels charge concerning thee, 66 lest at any time thou dash thy foot against a stone. Here we may remark, by the way, that the great enemy of mankind himself can quote Scripture; but he always does it perversely, and contrary to its true intent. So here, he would persuade our Saviour to tempt God himself, by unneces sarily running into danger, and by an un warranted presumption on his protecting power. The third scene of temptation is again in the wilderness, but in a different part of it, an exceeding high mountain," from which Satan showed him "all the kingdoms of the world, and the glory of them," which we are disposed to take with the same latitude as the expression is elsewhere used. Speaking of this mountain, the " Abbé Mariti (in his Travels through Cyprus) says, "Here we enjoyed the most beautiful prospect imaginable. This moun tain overlooks the mountains of Arabia, the country of Gilead, the country of the Ammonites, the plains of Moab, the plain of Jericho, the river Jordan, and the whole extent of the Red Sea," which is confirmed by Mr. Maundrell also. But if the reader thinks that the expression, "all the kingdoms of the world" implies a more extensive exhibition, he may recollect that it is "the prince of the power of the air," now perhaps assuming the character of an angel of light, who might, to the natural beauty of the scenery, add a visionary representation of all terrestrial glory-armies, and courts, and royal splendour; for an Easteru army, as in the case of Xerxes, is accompanied with all the wealth and splendour of the empire. And it is the more probable that this might be now the case, as on this exhibition the enemy grounded the daring temptation which iminediately follows: as if he had said, "See now, illustrious stranger, to what honour I, as an angel of light, have been advanced. All this glory is delivered unto me, and to whomsoever I will, I give it.' Prostrate thyself, therefore, before me, and do me homage, and all shall instantly be thine." To this daring and impudent assertion, Jesus indignantly replies, " Get thee behind me, Satan;" giving the tempter to understand that he well knew who he was, and that he would (as man) receive no power but from God, the only legitimate NOTES-Chap. IV. Con. Evangelists, that Jesus, on leaving the wilderness, passed through Samaria to Nazareth, where he preached and wrought miracles, and was at first cordially received; but one of his discourses giving them offence, they threatened his life; he then came and dwelt at Capernaum, whereby another prediction was fulfilled; and he itinerated in the same way throughout Galilee. See John iv and Luke iv, 16, upon the sea coast, in the borders of Zabulon and Nephthalim: 14 That it might be fulfilled which was spoken by Esaias the prophet, saying, 15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 16 The people which sat in darkness eaw great light; and to them which sat in the region and shadow of death light is sprung up. 17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. 18 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. 19 And he saith unto them, Fol [his ministry, low me, and I will make you fishers of men. 20 And they straightway left their nets, and followed him. 21 And going on from thence, he saw other two brethren, James' the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. 22 And they immediately left the ship and their father, and followed him. 23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. . 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 EXPOSITION. source of it, and to him only render homage, as Satan himself was bound to do; for it is written, "Thou shalt worship the Lord thy God, and him only shalt thou Serve." (See Deut. vi. 13 ; x. 20. Satan now finding himself defeated and discovered, retreats from the unequal contest, having, as St. Luke says, “ended all his temptation" for the present; and waiting angels hasten to administer unto him, at once temporal refreshment and spiritual consolation; for angels no less rejoiced in the triumph of our Saviour, than Satan would have done in his defeat. Protracted as this section is (for which its importance must be our apology), it should be added, that though Satan now withdrew, all these temptations were again exhibited, with many others, through his faithful emissaries, the Scribes and Pharisees. They frequently tempted our Lord to the performance of miracles which they were determined to resist. Others were weak enough to tempt with an earthly diadem, One who had been accustomed to wear an heavenly crown; and others were base enough to represent him as aiming at those temporal honours which he utterly contemned. NOTES. Ver. 15. By the way, &c.-Campbell," Situate on the Jordan, near the sea."- -Galitee of the Gentiles -so called from the number of Gentiles there setfled. 1 Kings ix. 11. Ver. 16. The people, &c.-See Isa. ix. 1.2. Ver. 24. Possessed with devils- Greek, "Demons, and so trendered by Doddridge, Campbell, ind other modern translators; and Dr. C. has particularly noted, that the terms Diabolos (or devil) and demon are, in the New Testament, never confounded with each other. See John viii. 44; Acts xiii. 10; 1 Pet. v. 8. Demons, according to the Greeks, were the souls of good and great men deceased; on which ground, they were worshipped as a sort of inferior deities. Dr. Jn. Jones's Gr. and Eng. Lex. That insanity arose from such possessions, "was the prevailing opinion, not only among the Jews, ....but also among the Greeks and Romans. Eschylus, Sophocles, Euripides, Herodotus, Lucian, and others, speak of demoniacs." Herodotus speaks of the mental alienation of Cleomenes as extraordinary, because it was not occasioned by a demon, but by excessive drinking." Rosenmüller. Orient. Lit. No. 1182. Ibid. Lunatick. For Dr. Mead's remark, referred to in the Exposition, see his "Treatise on the influence of the Sun and Moon," p. 38, &c. The same learned and ingenious writer who has endeavoured to reduce our Lord's temptation in the wilderness to a prophetic vision (Note on ver. 1 above), has also endeavoured to explain what is said of demons, and possession by them, of corporeal diseases only, and especially of insanity. Campbell remarks on this hypothesis, "When I find mention made of the number of demons in particular possessions, their actions so expressly distinguished from those of the man possessed, conversations held with the former in regard to the disposal of them after their expulsion, and accounts given how they were actually disposed of; when I find desires and passions ascribed peculiarly to them, and similitudes taken from the conduct which they usually observe; it is impossible for me to deny their existence, without admitting that the sacred historians were either deceived themselves in regard to them, or intended to deceive their readers. Nay, if they were faithful historians, this reflection, I am afraid, will strike still deeper." Campbell's Gospels,vol;í. Diss. vi. And works] S. MATTHEW. those which were lunatick, and those that had the palsy; and he healed them. 25 And there followed him great [many miracles. multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan. (F) EXPOSITION-Chap. IV. Continued. (F) Ver. 12-25. Jesus enters upon his ministry, works miracles, and casts out demons. As the sun arises, the morning star withdraws. John represented himself as only the harbinger of Jesus, and the close of the former's ministry made an opening for the latter. Jesus, in leaving the scene of his retirement, hears of the imprisonment of John, and now commences at once his public work-both preaching and working miracles. John had declared "the kingdom of heaven at hand," and on that ground urged the necessity of national and personal repentance: Jesus takes up the all-important theme, and confirms his doctrine by the most stupendous miracles. Hereby he speedily draws a number of disciples round him, among the first of whom we find Simon Peter, and Andrew his brother; James the son of Zebedee. and his brother John. These were all fishermen, and Jesus invites them to follow him, with the promise of making them "fishers of men;" a description of the ministerial office which is not, perhaps, sufficiently attended to. It intimates that the object of preaching is proselytism : it is not to amuse, nor is it merely to instruct; it is to make converts, and this not to a petty sect or party, but to Christianity itself-here called "the gospel of the king dom," the good news of salvation by Christ. Hereby the prophecies of the Old Testament were again fulfilled. The people of Galilee, where Jesus began his ministry, "saw a great light;" and to those who sat in darkness and the shadow of death, did the "light of truth arise." On the miracles of Jesus, we have already remarked, that they were wrought, almost without exception, for the relief of human misery; but never for his own. Cold, hungry, thirsty, or faint, he never wrought a miracle for his own relief; but he fed the poor, and he "healed the sick with divers diseases and torments; and those that were possessed with devils (or demons), and those which were lunatic (or epileptic), and those that had the palsy," or were paralytic. This passage leads us next to juquire into the case of these demoniacs, on which we shall now offer a few brief remarks. 1. It is evident that these demoniacs must be distinguished from those whom our translators call lunatic, as well as from the paralytic. The term lunatic simply means, persons under the influence of the moon (Luna), though in the modern use of it, we have no regard to that circum. stance. Among the ancients, according to Dr. Mead, the term was chiefly applied to epileptics, or persons with the falling sickness, which, according to that celebrated physician, and his still more cele brated predecessor, Galen, is governed by the changes of the moon; and to such it must especially refer in Matt. xvii. 15. 2. It was the opinion of the Hebrews, from the days of Moses, that Satan and his emissaries were active instruments in the inflictions of disease, both bodily and mental; but especially of madness, as in the case of Saul. (See Exposition on Jobi. and ii., and 1 Sam. xvi. and Notes.) Nor was such opinion peculiar to the Jews, but is found in many of the ancient Greek writers; who, however, generally (if not always) used the word demon in a good sense, and considered those possessed by such as inspired, if not deified. 3. From these facts, many modern writers of great learning and ingenuity, have inferred, that the demoniacs, or pos sessed persons, were so called by our Lord and by the Evangelists, in conformity with the popular prejudices, or vulgar errors, of the times. On the other hand, the great majority of commentators, unwilling to admit what they consider a reflection upon the sacred writers, have supposed that the powers of darkness were on this occasion let loose for the express purpose of exhibiting the superior power of the Messiah; a position which appears to us no less unworthy of the divine cha racter. But there seems another alternative, and we confess ourselves of the opinion, 4. That from the fall of Adam, those spirits connected with the tempter that seduced him, have been permitted, and in some cases even employed, to afflict mankind, while it is a part of the duty and em ployment of holy angels to defeat and counteract their malevolent designs: it being decidedly the doctrine of Scripture, that both are alike under the complete control of the Almighty. (See, beside the preceding references, 1 Kings xxii. 19-23; Zech. iii. 1, &c. Passages in the New Tes tament will be quoted as they occur.) Admitting this doctrine of spiritual agency, we account for things otherwise inexplicable: as, for instance, disorder or defect in our natural organs, may account for the defect or perversity of reason; but not for that peculiar acuteness in some [in the mount. 10 Blessed are they which are per AND seeing the multitudes, he went secuted for righteousness' sake: for up into a mountain: and when he was set, his disciples came unto him: 2 And he opened his mouth, and taught them, saying, 3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4 Blessed are they that mourn: for they shall be comforted. 5 Blessed are the meek: for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled. theirs is the kingdom of heaven. 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. 12 Rejoice, and be exceeding glad : for great is your reward in heaven: for so persecuted they the prophets which were before you. 13 Ye are the salt of the earth: but if the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast 7 Blessed are the merciful: for out, and to be trodden under foot of they shall obtain mercy. 8 Blessed are the pure in heart : for they shall see God. 9 Blessed are the peace-makers: for they shall be called the children of God. men. 14 Ye are the light of the world. A city that is set on an hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a EXPOSITION. subjects of derangement, which can hardly be equalled by persons in the full possession of their senses. But the admitting this agency accounts for every phenomenon, and gives full propriety to our Lord's Janguage on this subject, which no other hypothesis can justify. It may, indeed, be thought a reflection on the divine Being, to allow an enemy thus to interfere with, or interrupt, the moral government of God. But the same objection lies against the very existence of moral evil: and so strong does it appear that some modern sceptics have attempted to demonstrate, not only the non-existence of moral evil, but the very impossibility that it should exist, thus proving that there could be no moral evil in any violence that could be inflicted on themselves; though at the same time no men are more ready to murmur against God, or to complain of human governments. Why an infinitely wise and powerful Being suffers creatures to interfere, and apparently derange his plans, is a question which himself only can answer; and probably cannot be answered so as to be coinprehended by creatures of our contracted powers. "My thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." Isa. lv. 8, 9. NOTES. CHAP. V. Ver. 1. Into a mountain-a hill, called "The Mountain of Beatitudes," is still pointed out to travellers, though the tradition is of no authority. When he was set.-It was customary among the Jews for the teacher to sit, and for his pupils to stand, or sit in a semicircle around him. Ver. 2. He opened his mouth-a Hebraism for "he began to speak." See chap. xiii. 35. Ver.3. Blessed-Doddridge and Campbell, "Happy the poor; and so in the verses following. Ver. 4. They that moura.-i. e. that are "habitually serious." See Eccles. v. 2-4, and Exposition. Ver. 5. Inherit the earth-orland;" i. e. the land of promise. See Heb. xi. 9-16. Ver. 6. Hunger and thirst.-Xenophon in like manner applies these appetites to the mind. He says, "Some tempers hunger after praise, no less than others after meat and drink." Econ. xiii. 9. Ver. 8. Pure in heart-Ps. xv. 1; xxiv. 4, 5, and compare Acts xv. 9; 1 Pet. i.22; 1 John iii. 8. Ver. 13. If the salt have lost its savour-Maun drell mentions, that in the valley of salt (four hours journey from Aleppo), he broke off a piece of salt, which, from its being long exposed to the sun, rain, and air, had lost its savour, though the part which adhered to the rock retained it. But Mr. Townsend quotes from Schoetgen a different illustration. He says, that an inferior kind of salt was collected from the Asphaltic lake, with which the sacrifices were salted; but which, on being exposed to sun and air, soon lost its flavour, and was then sprinkled over the pavement of the temple, like sand.-N. Test. Arr. vol. i. p. 195. -Wherewith shall it be salted? - Dr. Good quotes a learned Swede, who gives to this clause a different translation, "How can we salt with it," which he prefers. Notes on Job, p. 19. Ver. 15. A candle.... Candlestick: Campbell, "Lamp," and "lamp-stand." The same critic remarks, that the word rendered bushel, was a measure somewhat less than our peck. |