another form, and it was better to show the example of using the common form in a higher sense, and with more true sincerity, than it was usually employed in. In the mouth of a minister of Christ such a salutation is equivalent to a prayer for spiritual blessings, and by prefixing his statement of the gospel of peace, by a fervent petition for the blessing of peace upon those to whom he is sent, he gives the best proof of his earnest anxiety for their conversion to God. 13. And if the house be worthy, community in which they reside. A man's | character is generally better known and understood in the neighbourhood in which he dwells, than he himself is at all aware of. There can be no difficulty in ascertaining in a strange place whether there are any residents there, who love the Saviour. We have only to enter a shop and ask if any saints reside in it;—and we shall be sure to find them, for the name of saint is conferred on the same persons both by the world and by the Church, though with a different spirit and intention by both. When ministers go forth to preach, they should not needlessly let your peace come upon it: but subject themselves to insult or annoyance, if it be not worthy, let your peace return to you. and therefore should be anxious to associate with those who will treat them with kind- A disposition to receive or repel a minister of Christ will soon show itself. Those who receive or reject such a salutation as that which is referred to in the former verse, will be sure to treat both the minister and his message in a similar manner. Where he is kindly welcomed on his first entrance into a house, he should follow up the prayer with which he introduced himself, by unfolding 12. And when ye come into an the gospel casket, and spreading before every house, salute it. The "house" is here put for the family. The apostles were to be courteous and not to overlook the convenient rules of civilized society. It is a great mistake to suppose that ministers should be inattentive to the cultivation of a kind and polite mode of address. They should endeavour to make themselves personally agreeable, in order to ensure a more candid attention to the message they deliver. In order to do this, they may employ many harmless rules which prevail in society, in the regulation of their conduct and manners, which will serve to ingratiate them into the favourable regards of those whom they desire to interest by a concern for the salvation of their souls. And they should be the first to manifest this courteous demeanour in every house into which they enter, in order to give all an opportunity of receiving them kindly, and to leave them no excuse in case of their refusing to do so. In several manuscripts it is added to the verse as above," saying, Peace be to this house." This, being the usual form of salutation amongst the Jews, may be understood as that which our Lord here prescribes. There was no occasion to use inmate the precious blessings of grace. If he should meet with a repulse, his way is clear. No importunity will overcome the rudeness of those who treat with insult the person who utters such a prayer as this — "Peace be to this house." In such a case, though the course be distressing, the honour of Christ and of his gospel, and the necessities of others, must not be compromised. The salutation must therefore be retracted, and the family left in the more awful condition of wilful ignorance of the way of life. But the minister is only to withdraw his blessing, not to substitute a curse in its stead. It is his part to present the olive branch of peace, and not to wield the iron rod of vengeance. These persons are to be simply left to their destiny, and the messenger whom they rejected must turn his attention to others; for, though he may be repulsed or insulted, even by all, he does not lose his commission, or forfeit his interest in the care and mercy of God. It is worth remarking upon this passage, how the greatest blessings are often lost by an apparently trivial neglect. An action which requires but a moment for its execution will often impart a colour and complexion to our destinies even for eternity 14. And whosoever shall not re- | king view of the peculiar trials and dangers of the minister. Whilst other members of the Church may be kept comparatively secure within the Saviour's fold, he must encounter every peril, and occupy the foremost rank in the spiritual warfare with the world, the flesh, and the devil. Other members of the Church are, it is true, liable to the incursions of "grievous wolves entering in to devour the flock;" but they are not called to go forth as "sheep in the midst of wolves:" this expedition of difficulty and post of danger is assigned to those whose office it is to preach the gospel. And yet they are only "sheep" in common with the rest of the Church, as weak and defenceless in themselves as the youngest Christian. Who, then, would venture upon this difficult and perilous enterprise, were it not for those words "BEHOLD, I SEND YOU FORTH." Yes, this is the pious and devoted minister's consolation and support, that He has sent him, who is ever able to succour and to sustain him, and who has said-" Lo, the world." I am with you alway, even unto the end of ceive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. An instance of compliance with this direction is recorded in Acts xiii. 51. The Jews thought the dust of heathen lands polluted, and consequently the shaking off the dust from their feet was intended to be a significant indication that they regarded those who rejected them as heathens, and desired to have no further intercourse with them, but left them to the misery and spiritual destitution under which they had chosen to remain. We should avoid all association or intercourse with those who trample upon the messages and appeals of the gospel, and treat its messengers with contempt. 15. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. Our Saviour here gives a beautiful illustration of the dispositions which should be The greater the privileges and advantages cultivated by every minister, who desires to which men enjoy, the greater will be their guilt and their condemnation for rejecting the discouragements and dangers associated steer a quiet and unruffled course through them. There are degrees of punishment in with his office," Be ye therefore wise as the other world; but the greatest and severest destiny awaits those who reject Christ serpents, and harmless as doves." The serand his salvation. Although the condition in avoiding danger, and the dove for innopent is an animal remarkable for sagacity of those who perished in Sodom and Gomorrha will be awful, yet it will be compa- dence and harmlessness, wisdom and innocency and peacefulness of disposition. Pruratively light when we reflect on the vengeance that those must endure who sin cence, should characterize the minister of the gospel. He must unite and blend togeagainst mercy. To such "there remaineth ther these two qualities in his character and no more sacrifice for sin, but a fearful look-conduct,-imitating the wisdom of the sering for of judgment and of fiery indignation, which shall devour the adversaries." 16. Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. pent, but not its malignity; and the innocence of the dove, but not its simplicity. These two dispositions must coexist and mutually correct each other. The union of the two can only be effected by the Spirit of God, who giveth wisdom, and who worketh in us that unblemished holiness of principle which the gospel requires. The Saviour now proceeds to inform his The word here rendered" harmless," disciples of the dangers, difficulties, and suf- which is usually referred to the disposition ferings which would be connected with the of the dove, may also refer to the purity and mission and office to which he appoints them, cleanness of its plumage. In this sense, it and of the dispositions which they should may be intended to denote that abstinence manifest, and the course of conduct they from all appearance of evil which should should adopt. In this verse he gives a stri- | characterize all Christians, but especially Christian ministers, who should be recognised as the sons of God without rebuke in the midst of a crooked and perverse generation, amongst whom they shine as lights in the world. 17. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues: What a proof we have here of the malignant depravity of human nature, that amongst the enemies of Christ, "MEN" should be particularly specified by him as those from whom his ministers might expect the greatest danger. The very persons to whom they are sent as messengers of mercy, are those whom they have most of all to beware of, and to guard against. Man, in his fallen state, is the worst description of character in the universe, next to that of devils. They are the "wolves" amongst whom Jesus sent forth his disciples. Ministers should be extremely cautious as to the persons in whom they place confidence. They should not trust or depend upon every man they meet with, for even those who appear and profess to be their friends may often turn out to be their worst and deadliest enemies. The councils here, may refer to the ordinary judicial tribunals which existed in every city. The synagogues in this passage may refer, not to the places of public worship, but to the assemblies where three magistrates, chosen from the principal members of the synagogue, met to adjust differences amongst the people; who had power to condemn to the scourge, but not to death. In this announcement we have a striking instance of the foreknowledge of Jesus; for who could have supposed that such insignificant persons as the apostles then were, would have excited such attention, and be summoned before the judgment-seats of the greatest rulers in the world. And who cannot observe the manner in which Jesus plainly and unreservedly declares to his apostles what sufferings and trials they had to expect? Who, after this announcement, can fairly question their sincerity? The original of this verse might be thus rendered" Beware of these men," referring to their own countrymen; for the Jews, to whom the message of salvation was first sent, manifested the greatest hostility against its messengers. 18. And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. As the Jews had not the power of inflicting capital punishment, they brought those whom they thought worthy of death before the tribunals of the Roman governors and emperors, in order that they might be tried by them. This, said the Saviour, shall be for a testimony against them and the Gentiles. Or in other words, the purpose of Him who overrules all things for his own glory, in permitting you to be thus treated, shall be in order that you may have an opportu nity of bearing your testimony against those who have thus treated you, and against the Gentiles, on account of their rejection of the gospel. This treatment was afterwards experienced by Peter and John, who were brought before the Sanhedrim, Acts iv. 6, 7 ; and by James and Peter, who were brought before Herod, Acts xii. 3; and by Paul, who was brought before Agrippa, Gallio, Felix, Festus, and the Emperor Nero. We may be certain that the cause of Christ required that the apostles should undergo such persecutions, or else the mercy of God would never have subjected them to such. And, indeed, it was of much consequence that they should give their testimony before the most learned and powerful of their time, in order to show that the gospel could bear the strictest examination from persons of every character of intellect and influence. The reason of the apostles being thus treated is here stated: Christ says it was "for his name's sake." And who would not suffer every indignity for his sake, who suffered so much for us? He does not require his servants to undergo any trials, hardships, or sufferings, which be was not willing to endure himself. Nay, it is remarkable that he endured all the cruel treatment himself which he here predicts as the future destiny of his apostles. He was delivered up by a traitor to be scourged and slain, and he was brought before the Roman governor as a seditious malefactor, and was crucified by those whose redemption he came into the world to effect. He led the way in suffering, and there is no path of trial in The word here rendered "take no thought," is the same as that which occurs in chap. vi. 25, and is used to denote over anxiety or extreme solicitude: as if Christ had said "Let not your zeal for the cause in which you are embarked, and your great desire for its success, lead you to be over anxious as to the defence of your principles and conduct when brought before princes and governors for my name's sake." This was a most seasonable and suitable announcement, for otherwise the apostles, who were illiterate and uneducated men, might naturally feel alarmed at being told that they should be brought before the tribunal of rulers who could command all the legal talent of the country against them. And as Moses, when commissioned to go before Pharaoh, exclaimed-"O my Lord, I am not eloquent ... but I am slow of speech and of a slow tongue;" so might the apostles have entertained the same reluctance, on the very same grounds, to undertake the high commission entrusted to them. Here is a promise of God's special presence by his Spirit with the apostles when brought before kings and governors. It is the office of the Holy Spirit to glorify Christ in the world; and, therefore, it is not likely that he would desert his instruments on such an important occasion; and it is a great consolation to the faithful minister, who is zealous for the cause and honour of his Master, to know that the Spirit cannot be taken by surprise, or discomfitted by sophistry. At the very hour of emergency, when his interposition is required, it is granted; an instance of which we find in the case of Stephen, of whom it is written that his enemies" could not resist the wisdom and the spirit by which he spake," Acts vi. 10. In this was realized What diabolical and cruel results to follow the publication of the gospel of peace! But such is the inveterate malice of the unconverted men of the world against the truths of the gospel, that in their desire to extinguish it, they care not to extinguish the instinctive affections of our nature! How awful is the enmity of Satan against the Saviour, when he could even instigate fathers to become the murderers of their own children, and children of their fathers, in order if possible to prevent the triumphs of his cause! Religious quarrels have ever been the most violent by which the world has been infested. Let the believer learn from this to curb and restrain those affections of his nature which are evil and prone to sin, since even Satan can prevail on men who are engaged in his service to suppress and conquer those affections which are good and laudable in themselves. 22. And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. See what it is to be a follower of Jesus, and to bear the name of Christian! The wages which the servants of the Lord are to receive in this world are here faithfully stated. They must be satisfied to meet with hatred from a world which hates their Master, and to look forward to another world for that crown of righteousness which God shall confer upon all those who have finished their course and 23. But when they persecute you in this city, flee ye into another: for verily I say unto you, ye shall not have gone over the cities of Israel, till the Son of man be come. kept the faith. In this life they must suffer | cuted in the manner here described. It is tribulation. But however severe these tri- therefore much more natural to adopt an inbulations may be, they still can be endured; terpretation of these words ." till the and however protracted, they shall have an Son of man be come"-which would refer end. What a consolation to know that we them to a much later event, especially as the are kept by the power of God through faith prophecies and instructions given in this unto salvation! that our perseverance is sure chapter by the Saviour evidently extended so long as we look to God's preserving beyond any mission in which the apostles power! Let all learn from this verse that were engaged previous to the day of Penthey must hold on the profession of their tecost. It is thought by some that they faith firm unto the end, and that those only may refer to the destruction of Jerusalem, who die in the Lord shall rise to enjoy the at which time Christ may be said to have glorious results of his salvation on the mor- come in judgment against the Jews, and ning of eternity. which event, it is thought, is spoken of in the 24th and 25th of Matthew, as the coming of the Son of man. But this interpretation of the text is by no means satisfactory, as it gives a figurative explanation of "the coming of the Son of man," for which there does not seem to be any warrant in the context. And we should never explain any passage as figurative, to which a literal interpretation may conveniently be attached. The words may, then, be understood as referring to the second coming of Christ at the end of the present dispensation, and the meaning of the passage may be conveyed in the following paraphrase, containing a slight change in the translation: "You must not devote your whole time and attention to one place. When, therefore, they persecute you in one city, consider this persecution as a divine intimation that it is time for you to go on to another city; for if you do not, you could not complete your commission to go over all the cities of Israel, even without preaching to the Gentiles at all, for a very long period-even till the Son of man be come. Those who are acquainted with the original must be aware that the words où un reλéone may be rendered " you could not have finished or com The persecutions which the apostles and other ministers of the gospel were to meet with, are here represented as indications on the part of Providence that they should change the scene of their preaching. They had a certain work to do within a limited time they were to go over all the cities of Israel, in order to preach " to the lost sheep of the house of Israel" and then into all the world, and to finish it by the time that "the Son of man be come." It has been much questioned what the meaning of "the coming of the Son of man" in this passage is. Some refer it to the Saviour's resurrection; but this interpretation is extremely improbable. Others refer it to the coming of Christ in his Spirit on the day of Pentecost, an event which they think is spoken of in similar language in John xiv. 18; and in this view the passage might be thus paraphrased" Unless you take the opportunity of your being pleted." According to this rendering, Christ persecuted in one city to flee to another, you employs the words " till the Son of man be will not have completed your work of preach- come," to convey the idea of a continuance ing through all the cities of Israel until the for a very long period, precisely as he does Son of man shall come to you in his Spirit when speaking of the apostle John, in John to give you fuller powers, and a more ex- xxi. 22, where he says" If I will that he tended commission." This explanation, how-tarry till I come, what is that to thee?" ever, may be objected to for several reasons. 1st, It is not likely that Christ would have spoken of the coming of the Holy Ghost in such vague language; 2dly, This interpretation would confine the passage to the first mission of the apostles, during which there is no evidence of their having been perse And the period referred to, is the entire length of the present dispensation, which is the time allotted for preaching the gospel, not in all the cities of Israel merely, but “to every creature" and to "all nations." And in order that this extensive work might be performed by the appointed labourers before |