REBELLION IS AS THE SIN OF WITCHCRAFT, AND STUBBORNNESS IS AS INIQUITY AND IDOLATRY, 1 Sam. xv. VI. be was, was married to two vires; one, the mother of Jude que apretie-che orber, Mary, the cousin of the Vrgn and mother of James and buses, and, opusequity, aber on of Christ That Alphaus was no uncommon name, among I the devs, may be overed from Ke A where Leva called the aos of Alpaus-ut jest, what is not probable, this Levi als As cher words · Bc. Matthew the apostle, was the brother of James Bad Jude Beuce, if Alphs is not another zam for Cleopas, which also, Lu ra là § 2. p. Cung with ch. xxiv. 28, (§ 16, shews not to be probate, at the time of our Lord's crucifxism, when, Jon xi1 25 $91.) this Mary is called the wide of Cleopas Alpheus was dead and Mary alms had beet race married, once to Alpheus, and again to Cleopran Nor is it unlikely that the marriage at Cana of Galilee, Joo. H. 1, (§ 11, p. 76,) only three years before, ch. 11. 5, Play was this very marriage of Cleopas and Mary: especially if Mary was the sister or cousin of the Virgin, and Cleopas the brother or cousin of Joseph: for both our Lord and his mother were present at it-which proves it was the marriage of relations and St. Juta, who alone mentions this marriage, mentions also alone the consequent relation of Mary to Cleopas. If now Mary, the mother of James and Joses, was married to Alphæus about the same time when Mary the Virgin was exposed to Joseph; the apostle James would be about the same age with our Saviour; as we may presume that all or most of his apostles were, at the time when he entered on his ministry. Nor is there any reason to suppose the apostle Jude would be much older or much younger than James. It will follow, however, that this Jude, the brother of James, the disciple and apostle of our Lord, as well as he, is a different person from Jude, who is mentioned along with Simon, as one of the other two We or brethren of Christ. He could not be one of that number, and not a son of Mary, the cousin of the Virgin, and yet a believer in and an apostle of Curist For the same reason, neither can the ocher, Simon, be the same with that Simon, also an apcede, who is denominated in every catalogue of the apostles as Simon the Cananite, or Simon the Zealot Those who are called M x 56, Mk vi 3 (p. 97, the sisters of our Lord, might be either his sisters, or merely his cousins, as they were the chidren of Mary the Virgin, or of Mary the mother of James But I incline to the latter supposition; because, at the time of this visit to Nazareth, these déer des are said all to be there, ie, living there; but fact, they who are called by this name, Mk. ii. 21, no such thing is implied of the dóch pm also; and in (§ 32 p. 233) and I. 31, (§ 31, p. 240, only a day or two before this visit, are seen to have been in Capernaum; and if we comp. Joo. vii. 3, (§ 54,) the scene of which is Capernaum, they were actually settled there, and the mother of our Lord was living with them. This then is a strong proof of the distinctness of families: that those who are called the pol of our Lord, with his mother, were living in Capernaum, at the very time when those, who are called Lis de pal, were living without her at Nazareth. And it is in unison with this distinctness that, Jno. 12.11. p. 75, though our Lord, his mother, and his brethren, are all said to have gone down to Capernaum, his sisters are not. Mary the wife of Cleopas. and her husband, might possibly be inhabitants of Nazareth; the latter in particular, if he was a kingman of Joseph, might even be a native of it. His wife, on the contrary, might have been a native, before her marriage with him, and an inhabitant of Cana; and that might be the reason why, though Cleopas lived at Nazareth, their marriage was celebrated there. It was the custom of the Jews to celebrate a marriage among, and with, rather the friends of the female, than those of the male.”— Greswell, Vol. IL Diss. xvii. p. 111— 21, 133, ...4 'OF THEIR UNBELIEF.-Sect. xxxvii. p. 288. Unbelief is either negative or positive. Negative | unbelief belongs to such as have not heard the gos pel; and so heathens are called unbelievers, or in dela, 1 Co. vi. 6, (But brother goeth to law with brother, and that before the unbelievers;") 2 Co. vi. 14, (Be ye not unequally yoked together with unbelievers: for what fellihip hath righteousness with unrighteousness and what communion hath light with dark neur') Positive unbelief is the case of those unbe. lievers, who, though they hear the gospel, and profess to regard it, yet believe not with their heart the record of God, offering his Son, and whole salvation, to them in particular. Unbelief is either with reto a particular declaration of God; as when spect Zacharias discredited God's promise of a son to him, Lu. i. 20, § 1, p. 5; or universal, with respect to the whole declarations of God. It is either partial, importing some degree of distrust, Mk. ix. 24, (And straightway the father of the child cried out, ond said with tears, Lord, I believe; help thou mine unbelief;") or total, where there is no trust at all, 1 Ti. i. 13, (Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.") The Jews who came out of Egypt could not enter into Canaan because of unbelief; on account of their distrusting God's power and kindness, and of his promise to bring them in; and for their rebellion and murmuring, it was inconsistent with the Divine honour and purpose to admit them, He. iii. 19, (So we see that they could not enter in because of unbelief.") Christ could not do many mighty works in his own country, because of their unbelief: their distrust and contempt of his miracles rendered them unfit subjects to have miracles wrought upon or among them, Mk. vi. 5, 6. The apostles' distrust of Christ's promise of enabling them to cast out devils rendered them incapable to cast one out, Mt. xvii. 16-20, § 51; and Peter's dis trust of his Master's power occasioned his sinking into the water, Mt. xiv. 30, .1, § 41, p. 320. Paul was forgiven his blasphemy and persecution of the saints, as he did it ignorantly and in unbelief, before he knew the truth concerning Jesus, or felt the drawings of his Spirit, 1 Ti. i. 13 But the case of those is indeed evil who, after having had the truth revealed to them, indulge in an evil heart of unbelief. of you an evil heart of unbelief, in departing from He. iii. 12, Take heed, brethren, lest there be in any the living God! 1 Jno. v. 10..1, He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a lear; because he believeth not the record that God gave of his Son. 11, And this is the record, that God hath given to us eternal life, and this life is in his Son.' He. x. 26-31, For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28, He that despised Moses' law died without mercy under two or three witnesses: 29, of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace 30, For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again. The Lord shall judge his people. 31, It is a fearful thing to fall into the hands of the living God.' the flesh, speaks of James the Lord's brother,' Ga. i. 19-conceding, it may be, to James, a title claimed for him by those Judaizing teachers with whom the apostle of the Gentiles had so strongly to contend. But it is to be observed, that James, in his Epistle, takes to himself no such title. He calls himself simply, a servant of God and of the Lord Jesus Christ,' Ja. i. 1. It should therefore be no wonder that Jude refrains from claiming any distinction on account of his being the brother of Christ according to the flesh. It was enough that he should call himself the servant of Jesus Christ, and brother of James, ver. 1. The latter designation may have been needful to distinguish him from others of the same name. IF A MAN THINK HIMSELF TO BE SOMETHING, WHEN HE 18 NOTHING, HE DECEIVETH HIMSELF. Gal, vi. UNTO THEE LIFT I UP MINE EYES, O THOU THAT DWELLEST IN THE HEAVENS.-Psalm cxxiii. 1. SECTION 38.-(G. 25.)-JESUS' THIRD GENERAL CIRCUIT OF GALILEE.* INTRODUCTION AND ANALYSIS. Matt. ix. 35. Mark vi. 6. Jesus goes about | and accompanying the word with the evidence of all the cities and villages, teaching in the places set Divine power, in conferring temporal blessing, by apart for religious instruction, and also more pub-healing every sickness and every disease among the licly proclaiming the good news of the kingdom; people." Mt. ix. 35. went about &c.-Jesus is supposed to have already made two circuits of Galilee; the first, ch. iv. 23, 18, p. 115; the second, having the twelve with him, and certain women, which ministered to him of their substance, Lu. viii. 1-3, § 30, p. 232. teaching, &c.-expounding the Scriptures, as in the synagogue at Nazareth, Lu. iv. 14-27, § 15, p. 102. preaching, &c.-as to the multitudes by the sea of Galilee, ch. xiii. § 32, p. 242. gospel of the kingdom To you who are troubled rest with us, when the Lord Jesus shall be revealed SECTION 39.-(G. 26.)-THE TWELVE APOSTLES, HAVING FIRST RECEIVED A CHARGE FROM JESUS, AND POWER TO WORK MIRACLES OF A CERTAIN KIND, ARE SENT OUT IN COMPANIES OF TWO AND TWO, TO TEACH AND TO PREACH IN HIS NAME. Matt. ix. 36—.8; x. 1, 5-xi. 1. Mark vi. 7-13. Luke ix. 1-6.-CAPERNAUM. To trust God for their defence. Not to court, but rather avoid, per Mt. x. 26, .7. Seeing that all will be brought to light, they are boldly to proclaim the truth. x. 28-31. As knowing their Father's omnipotence and omniscience, and tender regard for them, they are not to fear men. x. 32, .3. Only those who confess Jesus will be confessed by him before the Father. x. 34-.6. The dissensions in families the truth may be expected to occasion. x. 37-.9. No earthly attachment must be allowed to interfere with our union to Christ. x. 40. The kindness shewn to his messengers, Jesus regards as rendered to himself. x. 41. He who receives the prophet, is to share the prophet's reward. x. 42. The smallest kindness shewn to the The x. 19, 20. x. 21, .2. To expect persecution from their least disciple, as such, will not fail of reward. nearest relatives, and hatred from all. x. 23. Mk. vi. 12, .3. Lu. ix. 6. secution. apostles go forth preaching, &c. x. 24, .5. May expect to meet with the same Mt. xi. 1. Jesus also departs to teach and to reproach as their Master. preach in their cities. *For the immediate motive, see Greswell, Vol. II. Diss. xxiii. p. 340. HOPE IN THE LORD FROM HENCEFORTH AND FOR EVER.-Psa. cxxxi. 3. [293 OUR HELP IS IN THE NAME OF THE LORD, WHO MADE HEAVEN AND EARTH.-Psalm cxxiv. 8. HAVE MERCY UPON US, O LORD, HAVE MERCY UPON US: FOR WE ARE EXCEEDINGLY FILLED WITH CONTEMPT OUR SOUL IS EXCEEDINGLY FILLED WITH THE SCORNING OF THOSE THAT ARE AT EASE, AND WITH THE CONTEMPT OF THE PROUD. Psa, oxxili. SCRIPTURE ILLUSTRATIONS. Mt. iz. 3. moted with compassion—this Jeans maniSetted by providing that the people should be healed and taught by his disciples throughout many locali ties, ch. z. 7, 5, 4-see on Mk. i. 41, § 21, p. 160. as sheep, re-the Lord directed Moses to set Josh a Over the Congregation — that the congregation of the Lord be not as sheep which have no shepherd," No. 11m. 15—the prophet Micaiah saw all Israel scattered upon the hills, as sheep that have not a shepherd,' ke, I KL xxii. 17—All we like sheep have gone satray,' Is. liti. &, p. (55) And they were seat tered, because there is no shepherd,' ke, Eze. xxxir. 5,6, p. (8)- The diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd,' Zee. x. 2- Ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls,' 1 Pe. i. 1; 11. 25. . the harvest, &c.—The fields... are white already to harvest," Jos. iv. 35, § 13, p. 96—the former dispensation was near its close, and the fruits thereof were about to be required-see the parable of the vineyard let out to husbandmen, M. xxi. 33-46, §84. 38. pray ye therefore they were commanded to ask of God the accomplishment of that work to which themselves had been called, Jan. iv. 3, § 13, p. 96. send forth-Behold, I send you forth as sheep in hath sent me, even so send I you,' Joo. xx. 1, §%the midst of wolves,' ch. 1. 16, p. 238- As my Father see their great commission, Út. xxviii. 16–20, § 96— on the great predicted sending forth of the word, see Ps. lxviii. 11; Rev. xiv. 6,7. x. 1. twelve-Moses sent twelve men of the twelve tribes of Israel, to search the land, and to bring of the fruits thereof, Nu. xiii. 1-20-comp. Rev. xxi 12, 4 NOTES. Mt. ix. 26. And were scattered abroad, &c. Exposed to continual danger, having no pastor after God's own heart.' 37. The harvest truly is plenteous, &c. Another beautiful image. A waving field of golden grain invites many reapers, and demands haste. By the harvest, here, he meant that the multitude of people that flocked to his ministry was great. The people expected the Messiah. Few were engaged in instructing the multitude. He directed the disciples, therefore, to pray to the Lord of the harvest. 38. Labourers into his harvest. A minister of Christ is represented as a day-labourer; he comes into the harvest, not to become lord of it, not to live on the labour of others, but to work, and labour his day. Though the work may be very severe, yet the wages that he will receive will abundantly recompense him: and the day, though hot, is but a short one. [x. 1. His twelve disciples. Twelve was the original number of apostles ordained, as recorded Mk. iii. 14, 5, § 27, p. 206, that he might send them forth to preach, and to have power to heal sicknesses, and to cast out twelve tribes of Israel. To this number Matthias devils. They were ambassadors of Christ to the was afterwards added, to supply the place of Judas, Ac. i. 26. And Paul was afterwards especially called to be an apostle to the Gentiles, Rom. i. 1; xi. 13; 1 Co. xv. 8, 9; Ga. i. 1. So that there were in all fourteen apostles.] He gave them power. This is the grand distinction between the miraculous powers of Christ and those PRACTICAL REFLECTIONS. [Mt. ix 26. Jesus, now that he is exalted as our High Priest in heaven, hath not ceased to have compassion upon the multitudes that are scattered abroad as sheep having no shepherd' and he desires that the same compassion for them that are ignorant and out of the way should be felt and manifested, prayerfully, by the members of his body upon earth. 37, 8 ver. The Lord gives his people to discern their need of the blessing he intends to bestow, and their dependence upon his grace for its bestowment. 38 ver. We are earnestly to desire that the work of God may go forward, whether by the instrumentality of ourselves or by others. [We are not to attempt to accomplish that by our of God; but let us be willing that the power of God own strength, which can only be done by the power may work freely for the good of many, that they may be saved.] [Let the disciples of Jesus remember that ONE is the Lord of the harvest, unto whom they are in all things to submit; and that it is into His harvest that we are to desire labourers may be sent forth.] WOE UNTO US, THAT WE HAVE SINNED!-Lam. v. 16. BLESSED IS EVERY ONE THAT FEARETH THE LORD; THAT WALKETH IN HIS WAYS.-Psalm cxxviii. 1. Mk. vi. 7. two and two-the men sent by Moses, in, returning, brought of the fruit, and they bare it between two upon a staff,' Nu. xiii. 23-Joshua also sent two to report upon Jericho, Jos. ii. 1-23, p. (99) -9, Two are better than one; because they have a good reward for their labour. 10, For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. 11, Again, if two lie together, then they have heat: but how can one be warm alone? 12, And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken,' Ecc. iv. 9-12- The testimony of two men' was reckoned valid according to the law, Jno. viii. 17, § 55-and it was also desirable that the testimony through the prophets should be by two or three,' I Co. xiv. 27-9 There were two, Moses and Elias,' who appeared with Jesus on the holy mount, Mt. xvii. 3, § 51the seventy, Lu. x. 1-17, § 60. Mt. x. 5. the way of the Gentiles-this advice they had already in substance received, ch. vi. 31, .2, § 19, p. 135 avoiding the way of the Gentiles, who seek first the things belonging to the present life, they were to seek first the kingdom of God, and his righteousness,' ver. 33, § ib. p. 136. city of the Samaritans-they were not to make sinful compliances, such as seem to have been required of our Lord, when he could obtain admission only NOTES. of his apostles. The one was inherent in himself; the other was expressly communicated by him, and was never employed but as his power, not as theirs who exercised it: Christ thus of his own proper choice and will, delegated power to his disciples to perform miracles by invocation of his name. This is an instance superior to that of every other appointment of the kind; of Moses to Joshua, or of Elijah to Elisha; and strongly manifests his Divine origin. the gospel to every creature, Mk. xvi. 15, § 98; they were to disciple all nations, Mt. xxviii. 19, § 96: but while among the Gentiles, on the Lord's errand, they were carefully to avoid being carried away by their example.-Sée 'Scrip. Illus.'] [Into any city of the Samaritans enter ye not. The history of the Samaritans is sufficiently known from the Old Testament. Properly speaking, the inhabitants of the city of Samaria should be termed Samasent into that part of the promised land by Shalmaritans; but this epithet belongs chiefly to the people nezer, king of Assyria, about A. M. 3283, when he carried the Israelites that dwelt there captives beyond the Euphrates, and sent a mixed people to thens at first; but they afterward incorporated dwell in their place. These were altogether heathe worship of the true God with that of their idols -see the whole account, 2 Ki. xvii. 5, &c., p. (94). From this time they feared Jehovah, and served PRACTICAL REFLECTIONS. Mk. vi. 7. By two and two. In order that they might support and encourage each other in their work-see 'Script. Illus.' Jesus here, as in all the work of religion, consulted at the same time the happiness and usefulness of his disciples; nor are they ever separated. Whatever contributes to the usefulness of his people, promotes also their happiness; or, in other words, the secret of being happy, is to be useful. [Mt. x. 5. Way of the Gentiles. They were to preach [295 THEY THAT TRUST IN THE LORD SHALL BE AS MOUNT ZION, WHICH CANNOT BE REMOVED, BUT ABIDETH FOR EVER.-Psa. cxxv. 1. THE EARTH, O LORD, IS FULL OF THY MERCY: TEACH ME THY STATUTES.-Psalm exix. 64. THE LAW OF THY MOUTH IS BETTER UNTO ME THAN THOUSANDS OF GOLD AND SILVER.-Psalm exix. 72. SCRIPTURE ILLUSTRATIONS. 7. at hand-the time was drawing near when theyet, were those, who for the name's sake of Lord would set his King upon his holy mount-see Jesus went forth taking nothing of the Gentiles, to be after, on the transfiguration, eh. xvi. 25, § 50; xvii. helped forward by the brethren, 3 Jno. 5-8-and 1-5, § 51; and comp. Ps. ii. 6-12, p. (7), with 2 Pe. i. Paul himself received occasional help in temporal 16-8. things, Ph. iv. 14-6; and says, 'Let him that is 8. heal the sick, &c.—see on ch. ix. 35, § 38, p. 293. taught in the word communicate to him that teacheth in all good things,' Ga. vi. 6-see also 1 Co. ix. 3-14. freely give-so Elisha acted when he had cured Naaman, 2 Ki. v. 16-see Peter to Simon Magus, when 9. provide neither gold, &c.-same direction given to the latter proposed to purchase the gift of God" with the seventy, Lu. x. 4, § 60-they were saved anxiety money, Ac. viii. 20-Paul could say, I have coveted about the morrow, God being their provider-see Mi. no man's silver, or gold, or apparel, &c., xx. 33-5-see vi. 24-34, § 19, pp. 134-.6-he did provide for them, the different gifts to be freely exercised, Rom. xii. 6-8 Lu. xxii. 35, § 87. NOTES. other gods, till after the Babylonish captivity. From | pocket, or purse, which was made in the duplicature Alexander the Great, Sanballat, their governor, of their girdles, and still exists in the east and in obtained permission to build a temple on mount Greece.-Comp La. xxii. 35, § 87. Gerizim: the Jews conceiving this to be in opposi tion to their temple at Jerusalem, hated them with a perfect hatred, and would have no fellowship with them. A poor remnant of this people is still found at Naplouse, the ancient Shechem; but they exist in a state of very great poverty and distress.-See ADDENDA, § 13, p. 98, The Samaritans."] [7. And as ye go, preach. For the import of the word npbacere, see the NOTE on Mt. iii. 1, § 7. p. 50. Probably the disciples were to make this proclamation with a loud voice as they passed through the streets of the towns to which they went; as Jonah delivered his message to Nineveh-see Jon. iii. 4, p. (28). From this commission we learn what the grand subject of apostolic preaching was, THE KINGdom of HEAVEN IS AT HAND!' This was the great message. They preached, says pious Quesnel, to establish the faith; the kingdom, to animate the hope; of heaven, to inspire the love of heavenly things, and the contempt of earthly; which is at hand, that men may prepare for it without delay.] 8. Heal, &c. To confirm and recommend their [Freely ye have received, freely give. A sort of proverbial saying, which must, as appears from Lu. x. 7, § 60, be confined to what went just before, namely, the dispensing of miraculous gifts; and therefore cannot be drawn into an argument against the maintenance of Christian ministers. All that is meant is, that they were not to make a trade of their miraculous gifts, as the Jewish exorcists did of their pretended power to cast out devils.] doctrine. 9. In your purses-i. e., for your travelling expenses. The original word, tavas, expresses the custom they had of carrying money in a kind of fob 10. Nor scrip. This was a kind of leathern pouch or wallet which travellers in the eastern countries usually hung about their necks, and in which they bourers in our own country, use a similar kind of bag carried their victuals. The shepherds, and many la for that purpose. [Neither two coats, neither shoes, nor yet staves. Dr. Campbell says, that the word déo equally belongs to all the three articles here conjoined, coats, shoes, and staves. And as it would be absurd to represent it as Christ's order, take not with you two shoes; rodhuara, is, Am. ii. 6, and viii. 6, properly transand as the Hebrew word, rendered by the Seventy lated a pair of shoes,' being according to the Masora, in the dual number, the word do would perhaps be more correctly rendered spare, (i. e., such as ye are priety is avoided, and the sense exactly hit in them not using at present;) for by this means the improall.] It is doubtful, however, whether the disciples were at all to have shoes; but from Mk. vi. 9 it appears that they were permitted to be shod with sandals.' The sandal was a piece of strong leather or wood fastened to the sole of the foot with strings, which they tied round the foot and ancle; but the shoe was a kind of short boot, that covered the foot and part of the leg, and was a more delicate piece of dress than the sandal-comp. De. xxix. 5, 'And I have led you forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot." Nor yet slaves. So necessary in these countries was a staff or walking-stick on a journey, that it was a usual thing for a person undertaking a long journey to take a spare staff with them, lest one should fail. PRACTICAL REFLECTIONS. 7, 8 ver. The disciples of Jesus are freely to labour for the welfare of both the bodies and the souls of others, without looking for their reward from man. 296] 9, 10 ver. Those who are sent upon any work by God, are to go forward in simple dependence upon him; trusting that He for whom they labour, will, as occasion requires, provide what is necessary. LET MY HEART BE SOUND IN THY STATUTES, ETC.-Psalm cxix. 80. |