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man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?

6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.

7 They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

8 He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not

SO.

9 And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.

10 His disciples say unto him, If

CHAP. XIX.

[Divorces.

the case of the man be so with his wife, it is not good to marry.

11 But he said unto them, All men cannot receive this saying, save they to whom it is given.

12 For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which

have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

13 Then were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them.

14 But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.

15 And he laid his hands on them, and departed thence. (Q)

EXPOSITION.

(Q) Ver.1-15. On matrimony and divorces. From the simple fact of one pair only being at first created, several important inferences are drawn. 1. From mankind

being created male and female, it is evident that matrimony is the natural state of man; for had man been intended for a state of celibacy (or a single life), woman were made in vain. 2. From one only of each

NOTES.

CHAP. XIX. Ver. 2. He which made-Doddr. "The Creator, from the beginning, made (them) male and female;" meaning, no doubt, our first parents-And said- that is, God said; but in Gen. 1.24, the words are attributed to Adam. But this is no contradiction; it is very possible God might first use the words to Adam, and Adam repeat them

to his wife.

Ver. 3. For every cause.-There was a debate between the Rabbins of the schools of Sammai and of Hillel, respecting the meaning of Moses, in Deut. xxiv. 1, as to the gound of divorce; the former ex. plaining the term uncleanness" morally, in reference to adultery; the latter contending that it included every matter of dislike. Doddr. thinks that a medium between both would have been more just. See our Note on the passage in Deuteronomy.

Ver. 5. They twain (or two) shall be one flesh;the word train, or two, however, is not, at present, in the Hebrew text of Gen. ii. 24, though many think it was originally; and both Dr. Kennicott and Dr. A. Clarke strongly contend that it has been omitted by mistake of the transcribers. The former remarks, that it is in the Samaritan text, and in all the ancient versions; and that it is so quoted by our Lord here (also Mark x. 8), and by St. Paul twice. Cudworth also thought that the word was quite necessary to the sense. (Kenn. Rem. p. 14, 15.) Dr. Clarke adds, "That this is the genuine reading, I have no doubt." So Campbell, Boothroyd, &c. Compare our Note

on Gen. ii, 24.

Ver. 6. Let no man put asunder.—This implies, 1. That matrimony is a divine institution; and, 2. That it can only be dissolved on the ground stated in the divine law, which is, indeed, the prin

ciple adopted in our ecclesiastical courts; but it is to be lamented, that justice in those courts is so expensive, that it can only be granted to the rich.

Ver. 9. For fornication. This term is probably here used to intimate, that a life of concealed fornication before marriage, dissolves the matrimonial bond, as well as adultery afterward.

Ver. 12. There are some eunuchs.-1. Those which are born such, whose duty it is to live single. 2. Those which are made such, namely, by Eastern despots, as were all the slaves attendant upon their harem, and employed to guard their women. 3. Others who make themselves eunuchs for the kingdom of heaven's sake; i. e. who devote themselves to a single life, that they may be more at liberty to propagate the gospel, as appears to have been the case with the Apostle Paul. See 1 Cor. vii. throughout. The case is now, however, somewhat different, and married men are found to be far the most useful missionaries, especially in the business of female education, which, in these early ages, was never thought of.

It is very remarkable, that Origen, the most learned of the Greek fathers, who interpreted almost all the Scriptures figuratively, took this precept in a sense so strictly literal, that he injured himself in consequence.

Ver. 14. For of such-that is, persons of such a character. Doddr. See Chap. xviii. 3, 4.

Ver. 15. He laid his hands on them.-Nicephorus, a Greek ecclesiastical historian, tells us (on traditional evidence), that Ignatius, Bp. and martyr, whose epistles are well known, was one of these blessed children.

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16 ¶ And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?

17 And he said unto him, Why callest thou me good? there is none good but one, that is God: but if thou wilt enter into life, keep the commandments.

18 He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,

[disappointed.

19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

20 The young man saith unto him, All these things have I kept from my youth up: what lack I yet?

21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

22 But when the young man heard that saying, he went away sorrowful: for he had great possessions.

EXPOSITION-Chap. XIX. Continued.

sex being formed, it is equally clear that polygamy was not man's natural state; though in some instances this, as well as divorce, might be tolerated. 3. As to divorces, though allowed in some cases, as a remedy for improper marriages, they ought only to be allowed in cases of infidelity on the part of the woman, that the seed might be preserved pure and certain. (Mal. ii. 15, and Note.)

On the latter subject, however, the Scribes and Pharisees had introduced many abuses, which called loudly for a reform; for they maintained that a man might put away his wife for every trifling cause, when the real cause was, geuerally, the desire to have another: thus he committed adultery himself; his wife also, by being liberated, was tempted to live in adultery with another man, and that man, by living with her, became also an adulterer. Thus was the crime shamefully propagated, by means of these divorces, to a great extent.

But the Pharisees pleaded the authority of their lawgiver: "Moses did command;" referring, doubtless, to Deut. xxiv. 1, "Wheu a man hath taken a wife, and hath found some uncleanness in her," meaning moral pollution (see our Note), "let him write her a bill of divorcement," &c. To this our Lord answers, that this was merely a permission, "Moses suffered you;" and that only because of the hardness of your hearts, and to prevent some worse evil.

Upon this some our Lord's disciples remark, that such being the case, it were better not to marry: this our Lord admits only in some few instances, since no inconveniences were to be compared with the guilt of a life of fornication, which was

frequently the consequence (in the male sex at least) of a single life, for which but few are by nature fitted: an argument of great force against the compulsive celibacy of the clergy (as enjoined in the church of Rome), and against monastic institutions, which have often proved nests of vice; and will do so, whenever persons who have not by nature the gift of continence, are enticed or forced into them, of which many unhappy instances have occurred, and do frequently occur.

After this discussion, and perhaps before it was well closed, several of the pour inhabitants of the neighbourhood brought to Jesus Christ their little children, that he might lay his hands upon them and bless them, as Jacob did his sons and grandsons (Gen. xlviii. xlix.), and as was often practised by patriarchs and prophets. And it is probable they were the rather induced to this, from hearing of the charge he gave respecting little children but a short time before. (chap. xviii. 2.) His apostles, however, being probably otherwise engaged themselves, and perhaps suspecting (as the case proved) that they should have another lesson on humility, put back the children, and rebuked the parents for attempting to disturb their Master. Jesus observing this, rebuked his disciples, repeated his maxim on the necessity of their becoming like these little children, upon whom he kindly put his hands, blessing and praying for them. This is a circumstance very encouraging to those who hestow their labours in the instruction of children, as it affords good reason to believe that they will not go unrewarded.

NOTES-Chap. XIX. Con.

Ver. 16, Good Master!-Wolfius says, this is a title which the Rabbins much affected.

Ver. 17. There is none good but one, that is Godor, by the change of a comma, "There is none good, but God only," as Markii. 7.

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Ver. 20. What lack I yet?-Doddr. " What do I farther need?"

Ver. 21. Treasure in heaven.-Comp.ch. vi. 19, 20. Ver. 24. It is easier for a camel, &c.-This was doubtless a proverbial expression, to signify any

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23 Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.

24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?

26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

27 Then answered Peter and said unto him, Behold, we have forsaken

[enter heaven.

all, and followed thee; what shall we have therefore?

28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

29 And every one that hath forsaken houses, or brethren, or sisters, or father or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred fold, and shall inherit everlasting life.

30 But many that are first shall be last; and the last shall be first. (R)

EXPOSITION.

(R) Ver. 16-30. The young ruler repulsed, and the danger of riches.-Luke says this young man was a ruler; Matthew, that he was rich; and Mark, that he came running and kneeling; which circumstances combined show, that though a young man of rank and property, he was neither haughty nor morose, but affable and courteous; he had also received a religious education, and kept the commandments from his youth up. We need not wonder, therefore, when we read that Jesus "loved him" for his amiable character and disposition. The language also in which he addressed our Saviour, was highly respectful, and showed a confidence in him as an able teacher; for it was the same in which the Jewish doctors liked to be addressed: "Good Master! what good thing shall I do, that I may have (or inherit) eternal life?"

Amiable as he was, and as he appeared, Jesus begins with reproving him. "Why callest thou me Good? There is none (absolutely) good but one (that is) God," or but God only. But if thou wilt enter into life on the principle of thine own goodness, "keep the commandments," and he immediately enumerates those of the second table; to which the amiable youth instantly answers," All these have I kept from my youth up;" flattering himself, no doubt, that he should receive the approbation of our Saviour. But how great

must have been his disappointment, when Jesus, with a look both of anxiety and affection, told him, One thing thou lackest! but that one thing is absolutely necessary to the completion of thy character, to make thee perfect, and before thou canst put in any claim to eternal life. Thou art rich but if thou wilt be my disciple; if thou wilt have eternal life; "sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven :" and then, when thou hast given such a proof of thine attachment to God, and religion, in preference to the world-Then "Come and follow me."

Alas! the most tremendous clap of thunder heard at Sinai could not have more alarmed this hopeful young man, than this dreadful announcement. He went away sorrowful, for he was very rich." Behold! he who but just now came running, and kneeling to the Saviour-behold, he turns his back, and walks grieved and sorrowful away.

"How many lovely qualities (says the excellent Dr. Watts) are here spoiled at once, by the love of this world! and a man that was not far from the kingdom of God, divided from Christ, and driven to a fatal distance from heaven, by this dangerous interposing snare! A wretched chain, though it was a golden one, that withheld his soul from the embraces of his Saviour. He was young; he was modest, and humble;

NOTES.

thing extremely difficult. The Talmud speaks of a Jewish seminary at Babylon, so remarkable for difficult speculations, that they could make an elephant pass through a needle's eye." (Hamm.) But Mr. Harmer thinks this alludes to the manners of the plundering Arabs, who teach their camels to enter hats with very low entrances, upon their knees. He explains it to mean, "It would be as easy to force a camel through a doorway as small as

the eye of a needle, as for a rich man," &c. Harmer's Observ. vol. iii. p. 89. For camel, some read cable, which differs but one letter in the Greek; but Camp. prefers the common reading, and we think justly.

Ver. 28. In the regeneration-Camp. At the renovation; i. e. at the times of the restitution of all things," Acts iii. 21, which see.

The parable]

CHAP. XX.

S. MATTHEW.

FOR the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.

2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.

3 And he went out about the third hour, and saw others standing idle in the market place,

4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.

5 Again he went out about the sixth and ninth hour, and did likewise.

6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?

7 They say unto him, Because no man hath hired us. He saith unto them; Go ye also into the vineyard; and whatsoever is right, that shall ye receive.

[of the husbandman.

8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers and give them their hire, beginning from the last unto the first.

9 And when they came that were hired about the eleventh hour, they received every man a penny.

10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny.

11 And when they had received it, they murmured against the good man of the house,

12 Saying, these last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.

13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?

14 Take that thine is, and go thy way: I will give unto this last, even as unto thee.

15 Is it not lawful for me to do what

EXPOSITION-Chap. XIX. Continued.

he had a desire to be saved, and he went far in the outward forms of godliness; all these commands (said he) have I kept from my youth (or childhood): and he had a mind to follow Christ too; but Jesus was poor, and his followers must take up their cross, and share in his poverty. This was the parting point; this was the bar to nis salvation he was almost a Christian, but his riches prevented him from being altogether so. O fatal wealth, and foolish possessor!" (Dr. Watts's Serm. vii.)

:

Our Lord's improvement of this incident is, "that a rich man can hardly enter into the kingdom of heaven:" that, in fact, it is impossible by any power, short of that of God, with whom "all things are possible." Peter seeing the unhappy issue of this incident, that the young ruler would not "forsake all" to follow Jesus, ventures to remind his Master, that he and his fellow apostles had done this, and en

quires what reward they shall have. Jesus, in reply, assures him, that none shall lose by serving him; but, on the contrary, that great shall be their reward in heaven. That himself and others, who had "followed him in the regeneration," or the commencement of his kingdom, through all its trials or persecutions, should, in the sequel, partake with him in the triumphs of its consummation. From sufferings and martyrdom, they should be advanced to thrones; and, when separated from all their earthly kindred, should be received to the marriage supper of the Lamb. But, adds he, beware that ye do not deceive yourselves, for many that are (now) first, that stand high in privilege, if they abuse their situation, may be degraded to the lowest seats, while those who were among the lowest and last of my disciples, shall then be placed on the first and highest seats in glory.

NOTES.

CHAP. XX. Ver. 2. A penny-that is, a Roman penny; a denarius, value about seven pence halfpenny of our money: the usual pay of a labourer.

Ver. 3--6. The third hour- nine o'clock in the morning; 6th hour, noon; 9th hour, three in the afternoon; 11th hour, five dittto. These periods are by some supposed to refer to the different revelations made by Moses, David, and the prophets; by

others, to the ministry of John, of Christ, and of the apostles; and particularly to the Gentiles, in the clos of the Jewish dispensation.

Ver. 11. The good man-Doddr." Master.” (G) Despoies.)

Ver. 12. These last have wrought-Marg. "Hav continued."

Ver. 14. Is thine eye evil? - that is, art thou jez

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CHAP. XX.

[his sufferings.

and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death;

19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.

20 Then came to him the mother

EXPOSITION.

(S) Ver. 1-16. The parable of the householder and his labourers.-The best illustration we have met with of the imagery of this parable, is in the celebrated Morier's Second Journey through Persia (p. 265). Speaking of a large square in Hamadan, which served as a market-place, he says, "Here we observed every morning, before the sun rose, that a numerous band of peasants were collected, with spades in their hands, waiting, as they informed us, to be hired for the day, to work in the sur rounding fields. This custom.... forcibly struck me (says M. Morier) as a most happy illustration of our Saviour's parable of the labourers in the vineyard, particularly when passing by the same place late in the day, we still found others standing idle, and remembered his words, Why

stand

ye here all the day idle? as most applicable to their situation: for in putting the very same] question to them, they answered, Because no man hath hired us." As to the method, or rule, of rewarding these labourers, we have here no information: it was natural to suppose they should be paid according to the time they were employed; and thus reasoning, the Jews, from the priority of their call to the knowledge of the true God, doubtless valued themselves before proselytes; and much more before the Gentiles: but "God's ways are not our ways," nor is his conduct formed on our maxims of equity; it would be the extreme of absurdity to suppose this. We may venture to remark, that, upon our own estimate, the length of their services would be greatly counterbalanced by their neglect and disobedience. Perhaps, however, the parable may be better illustrated in reference to the cases of individuals. God has promised to reward every man according to his works; but we apprehend this may be understood in reference to the energy and fidelity shown in his service, rather than with regard to either the length or the intrinsic

value of their services. Were our good and evil deeds to be weighed against each other, as some persons suppose, there would indeed be a fearful balance against the best of us. Some who commence a religious course from their infancy, in consequence of a pious education, shew so little zeal and decision in the cause, as often to leave their religion doubtful through life; while others, who are called, as it were, at the eleventh hour, are no sooner illumined by divine grace, than they burn with such a clear and steady flame, as to "give light to all around." It is a first principle of Christianity, that its rewards are all" of grace." It is in vain, therefore, to reason as to the magnitude of deserved recompence from any estimate we may form of human deservings. God seeth not as man seeth; much less is he bound to distribute his rewards upou any scale of merit which man can form. To the latest and meanest services, he certainly may, if he please, give the highest premiums, since to the lowest that he gives, sinners, as we are, can certainly have no claim. Pharisees, whether Jewish or Christian, may murmur and complain; but the Almighty will bestow his blessings as he pleases. Those who are distinguished by his earliest favours, and so stand first in respect of privilege, may, by their negligence and ingratitude, reduce themselves to the last and lowest rank of Christians, "for many that are first shall be last, and the last first;" a maxim on which this parable is founded, and which forms both its introduction and conclusion: but to this is here added, "Many be called, but few chosen ;" that is, according to Doddridge, "Though the messages of salvation are sent to all the thousands of Israel, yet a small remnant only will embrace the gospel so universally offered; and so be saved according to the election of grace (Rom. xi. 5); while the rest will be justly disowned of God, as a punishment for so obstinate and so envious a temper."

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Ver. 16. For many be called Hammond, "The called are many, but the elect few."

Ibid. But few chosen. Nothing can be more

opposite to the spirit and design of this parable, than to suppose that the term is here used in its military sense, for choice and excellent persons, as it is used in Judg. xx. 16; 1 Kings xii. 21; Acts xv. 22, &c,

Ver. 19. To the Gentiles.... to crucify him.

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