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25 But when the people were | put forth,1 he went in, and took her by the hand, and the maid arose.

26 And the fame hereof went abroad into all that land.

27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, 3 have mercy on us.

28 And when he was come into the house, the blind men came to him; and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. 29 Then touched he their eyes, saying, According to your faith be it unto you.

30 And their eyes were opened: and Jesus straitly charged them, saying, See that no man know it.

12 Kin. iv. 32-37. 2 Or, this fame. 3 Ch. xv. 22; xx. 30, 31. 4 Ch. xii. 16. Isa. xlii. 2; 13.

of the resurrection, often spoke of the dead as sleeping. Acts vii. 60. 1 Cor. xv. 6, 18. 1 Thess. iv. 13-15. 2 Pet. iii. 4. The meaning of this passage, then, is: the maid has not ceased to exist; but though her body is dead, yet her spirit lives, and she sleeps in the hope of the resurrection. Laughed him to scorn. Derided him, ridiculed him.

31 But they, when they were departed, spread abroad his fame in all that country.

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32 As they went out, behold, they brought to him a dumb man possessed with a devil.

33 And when the devil was cast out, the dumb spake: 6 and the multitudes marvelled, saying, It was never so seen in Israel.

34 But the Pharisees said, He7 casteth out devils through the prince of the devils.

35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

36 But when he saw the multiLuke xi. 14. 6 Isa. xxxv. 6. Mark iii. 22. Luke xi. 15.

5 Ch. xii. 22. 7 Ch. xii. 24. 8 Ch. iv. 23.

avoid the tumult and publicity of the street. He sought privacy, and was unwilling to make any commotion.

34. Prince of the devils. That is, Beelzebub. See Note, Matt. xii. 24.

35. The gospel of the kingdom. That is, the good news of the reign of God, or the good news of the advent and reign of the Messiah. Matt. iii. 2.

36. Because they fainted. The word used here refers to the weariness and

25. He went in. With the father, and mother, and three disciples. Mark v. 37-40. The maid arose. She return-fatigue which results from labour and ed to life. There could be no deception here. Parents could not be imposed on in such a case. Nor could such a multitude be deceived. The power of Jesus was undoubtedly shown to be sufficient to raise the dead. If he can restore the body to life, he can also restore the soul. A word from him can raise the soul to immortal life, so that it shall never see death.

27. Son of David. By the Son of David the Jews meant the Messiah. He was the Son or descendant of David by way of eminence. Isa. ix. 7. Matt. i. I. Luke i. 32. Rev. xxii. 16.

24. And when he was come into the house. He went into a house probably to

being burdened. He saw the people burdened with the rites of religion and the doctrines of the Pharisees; sinking down under their ignorance and traditions, and neglected by those who ought to have been enlightened teachers; scattered and driven out without care and attention. With great beauty he compares them to sheep, wandering without a shepherd. Judea was a land of flocks and herds. The faithful shepherd, by day and night, was with his flock. He defended them, led them to green pastures, and beside the still waters. Without his care they would stray away. They were in danger of wild beasts. They panted in the summer sun, and knew not

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tudes, he was moved with compas- | ciples, The harvest 3 truly is plension on them, because they 1 faint- teous, but the labourers are few; ed, and were scattered abroad, as sheep having no shepherd.

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37 Then saith he unto his dis1 Or, were tired, and lay down Num. xxvii. 17. 1 Kin. xxii. 17. Ezek. xxxiv. 5. Zec. x. 2.

where were the cooling shade and stream. So, said he, is it with this people. No wonder that the compassionate Redeemer was moved with pity!

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. They were prepared to receive the gospel. But the labourers were few. Few were engaged in instructing the multitude. He directed them, therefore, to pray to the Lord of the harvest to send forth reapers. God is the proprietor of the great harvest of the world, and he only can send men to gather it in.

REMARKS.

I. We are presented with an instance of proper perseverance in coming to Christ, ver. 1, 2. Nothing was suffered to prevent the purpose of presenting the helpless paralytic to the Saviour. So the poor helpless sinner should come. No obstacle should prevent him. He should lay himself at his feet, and feel that Jesus holds over him the power of life and death, and that no other being can save.

II. Jesus has the power to forgive sins, ver. 6. He claimed it, and worked a miracle to prove it. If he had it then, he has it still. To him, then, the lost sinner may come, with the assurance that as he freely exerted that power in this instance, so he is ever the same, and will do it now. III. Jesus Christ is divine. Nothing could prove it more clearly than the power to pardon rebels. God only can pronounce what shall be done with transgressors of his law. Isa. xliii. 25. He that claims this right must be either an impostor or God. But no impostor ever yet worked a miracle. Jesus was therefore divine. He can save to the uttermost all that come to God through him.

38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

3 Luke x. 2. John iv. 35. 4 Psa. lxviii 11-18, Mic. v. 7. Acts viii. 4. 1 Cor. xii. 28.

observed in mingling with the wicked. Ver. 10-13. It should not be of choice, or for pleasure. We should not enter into their follies or vices. We should not seek enjoyment in their society. We should mingle with them simply to transact necessary business, and to do them good, and no further. Psa. i. 1.

V. In the case of the ruler and the woman that was diseased we have a strong instance of the nature of faith. They came not doubting his power-fully assured that he was able to heal. So all genuine believers come to him. They doubt not his power or willingness to save them. Poor, and lost, and ruined by sin, and in danger of eternal death, they come. His heart is open. He puts forth his power, and the soul is healed, and the sin and danger gone.

VI. The young must die, and may die in early life. ver. 18. Very short graves are in every burying-ground. Thousands and millions, not more than twelve years of age, have died. Thousands and millions, not more than twelve years of age, are yet to die. Many of these may be taken from Sunday schools. Their classes, their teachers, their parents, sisters, and brothers -must be left, and the child be carried to the grave. Many children of that age, that have been in Sunday schools, have died happy. They loved the Saviour, and they were ready to go. Jesus was near to them when they died, and they are now in heaven. Of every child we may ask, are you ready also to go when God shall call you? Do you love the Lord Jesus so as to be willing to leave all your friends here, and go to him?

VII. Jesus can raise up the dead, and he will raise up all that love him. Ver. 25. Many little children will be raised up to meet him in the last great day. He shall come in the clouds. The angel sha!! sound a trumpet, and all the dead shall hear. All shall be raised up and go to meet him. All that loved him here will All that were wicked, and

IV. We see here the proper rule to be go to heaven.

CHAPTER X.

The twelve sent out, 1-4. Charge to the twelve, 5-15. Encouragement to the twelve, 16-39. Receiving the preaching of the twelve, and its blessings, ND when he had called unto him his twelve disciples, he1 them power 2 against unclean

40-42.

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gave

1 Mark iii. 13, 14; vi. 7–11. Luke ix. 1-6. * OT, over.

did not love him here, will go to everlasting suffering.

VII. We see the duty of praying for the conversion of the world. Ver. 37, 38. The harvest is as plenteous as it was in the time of Christ. More than six hundred millions are still without the gospel. And there are not yet many labourers to go into the harvest. The world is full of wickedness, and God only can qualify those who shall go and preach the gospel to the dark nations of the earth. Without ceasing, we ought to entreat of God to pity the nations, and to send faithful men, who shall tell them of a dying Saviour.

CHAPTER X.

1. And when he had called unto him
his twelve disciples, &c. This account of
sending the apostles forth is recorded
also in Mark ví. 7-11, and Luke ix. 1-6.
Mark says that he sent them out two
and two.
This was a kind arrangement,
that each one might have a companion;
and that they might visit more places, and
accomplish more labour, than if they were
all together. These twelve were the origi-
nal number of apostles. The word apos-
tle means one that is sent, and was given
to the disciples because they were sent
forth to preach the gospel. They were
ambassadors of Christ. To this number
Matthias was afterwards added, to supply
the place of Judas. Acts i. 26. And

Paul was specially called to be an apostle
to the Gentiles. Rom. i. 1. 1 Cor. xv.
8, 9.
Gal. i. 1. So that there were in

all fourteen apostles.

In selecting twelve at first, it is probable that he was somewhat guided by the number of the tribes of Israel. Twelve was, with them, a well-known number, and it was natural that he should select one for every tribe. Their office was clearly made known. They were to heal

spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

2 Now the names3 of the twelve

apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;

3 Luke vi. 13.

the sick, raise the dead, preach the gospel, &c. They were to be with him, receive his instructions, learn the nature of his religion, be witnesses of his resurrection, and bear his gospel around the globe. The number twelve was the best for these purposes that could be selected. It was sufficiently large to answer the purpose of testimony; and it was so small as not to be disorderly, or easily divided into parties or factions. They were not learned men, and could not be supposed to spread their religion by art, or talents. They were not men of wealth, and could not bribe men to follow them. They were not men of rank and office, and could not compel men to believe. They were just such men as are always found the best witnesses in courts of justice, plain men, of good sense, of fair character, of great honesty, and with favourable opportunities of ascertaining the facts to which they bore witness. Such men everybody believes, and especially when they are willing to lay down their lives to prove their sincerity.

It was important that he should choose them early in his ministry, that they might be fully acquainted with him; might treasure up his instructions, and observe his manner of life and his person, that by having been long acquainted with him they might be able to testify to his identity, and be competent witnesses of his resurrection. No witnesses were ever so well qualified to give testimony as they; and none ever gave so much evidence of their sincerity as they did. See Acts i. 21, 22.

2. The account which follows is more fully given in Mark iii. 13-18, and Luke vi. 12-19. Both of those evangelists have recorded the circumstances of their appointment. They agree in saying it was done on a mountain; and, according

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3 Philip, and Bartholomew; [ 4 Simon the Canaanite, and Thomas, and Matthew the pub- Judas Iscariot, who also betrayed lican; James the son of Alphæus, and Lebbæus, whose surname was Thaddeus ;

him.

5 These twelve Jesus sent forth, and commanded them, saying, Go

peculiar zeal in religion. His native
place was probably Cana. Afterwards
he might with propriety be called by
either title. Judas Iscariot.
It is
probable this name was given to him to
designate his native place. Carioth was
a small town in the tribe of Judah.

to Luke, it was done before the sermon on the mount was delivered, perhaps on the same mountain, near Capernaum. Luke adds that the night previous had been spent in prayer to God. See Note on Luke vi. 12. Simon, who is called Peter. Peter means a rock. He was also called Cephas. John i. 42. 5. Into the way of the Gentiles. That 1 Cor. i. 12; iii. 22, xv. 5. Gal. ii. 9. is, among the Gentiles, or nowhere but This was a Syro-Chaldaic word, signi- among the Jews. The full time for fying the same as Peter. This name was preaching the gospel to the Gentiles was given, probably in reference to the resonot come. It was proper that it should luteness and firmness, which he was to be first preached to the Jews, the ancient exhibit in preaching the gospel. Before covenant people of God, and the people the Saviour's death he was rash, impetu- among whom the Messiah was born. He ous, and unstable. Afterwards, as all afterwards gave them a charge to go into history affirms, he was firm, zealous, all the world. Matt. xxviii. 19. ¶ And steadfast, and immoveable. He was cruci- into any city of the Samaritans enter ye fied at Rome with his head downwards, not. The Samaritans occupied the counthinking it too great an honour to die as try formerly belonging to the tribe of his Master did. See Note, John xxi. Ephraim and the half-tribe of Manasseh. 18. James the son of Zebedee, and This region was situated between JerusaJohn his brother. This James was slain lem and Galilee; so that in passing from by Herod in a persecution. Acts xii. 2. the one to the other, it was a direct The other James, the son of Alpheus, course to pass through Samaria. was stationed at Jerusalem, and was the capital of the country was Samaria, forauthor of the epistle that bears his name. merly a large and splendid city. It was See Acts xv. 13. Gal. i. 19; ii. 9. A situated about fifteen miles to the northJames is mentioned, Gal. i. 19, as the west of the city of Shechem or Sychar, Lord's brother. It has not been easy to see Notes on John iv. 5; and about forty ascertain why he was thus called. He is miles to the north of Jerusalem. For a here called the son of Alpheus, that is, description of this city, see my Notes on of Cleophas. John xix. 25. Alpheus Isaiah, xxviii. 1. Sychar or Shechem was and Cleophas were but different ways of also a city in the limits of Samaria, writing and pronouncing the same name. This Mary, called the mother of James and Joses, is called the wife of Cleophas. John xix. 25. Lebbeus, called Thaddeus. These two words have the same signification in Hebrew. Luke calls him Judas, by a slight change from the name Thaddeus. Such changes are common in all writings.

4. Simon the Canaanite. Luke calls him Simon Zelotes, the zealous. It is probable that he was one of a small sect of the Jews called Zealots, on account of

* This statement, that Peter was crucified at Rome, has been called in question. See Dr. Campbell's Lectures on Eccles. Hist., Lecture XII.; Neander, Winer, &c.-Editor.

The

This people was formerly composed of a few of the ten tribes, and a mixture of foreigners. When the ten tribes were carried away into captivity to Babylon, the king of Assyria sent people from Cutha, Ava, Hamath, and Sepharvaim, to inhabit their country. 2 Kin. xvii. 24. Ezra iv. 2-10. These people at first worshipped the idols of their own nations. But being troubled with lions, which had increased greatly while the country remained uninhabited, they supposed it was because they had not honoured the God of the country. A jewish priest was therefore sent to them from Babylon, to instruct them in the jewish religion. They were instructed partially from the

not into the way of the Gentiles, and into any city of the Samaritans 1 enter ye not:

6 But go rather to the lost sheep of the house of Israel.

7 And as ye go, preach, saying, + The kingdom of heaven is at hand.

12 Kin. xvii. 24. John iv. 5, 9, 20. 2 Acts XL 46. 3 Psa. cxix. 176. Isa. liii. 6. Jer. 1 6. 17. Ezek. xxxiv. 5, 6, 8. 1 Pet. ii. 25. 4 Ch. iii. 2; iv. 17. Luke ix. 2; x. 9.

books of Moses; but still retained many of their old rites and idolatrous customs, and embraced a religion made up of Judaism and idolatry. 2 Kin. xvii. 26

-28.

The grounds of difference between the two nations were the following:

--

I The Jews, after their return from Babylon, set about rebuilding their temple. The Samaritans offered to aid them. The Jews, however, perceiving that it was not from a love of true religion, but that they might obtain a part of the favours granted to the Jews by Cyrus, rejected their offer. The consequence was, that a state of long and bitter animosity arose between them and the Jews.

II. While Nehemiah was engaged in building the walls of Jerusalem, the Samaritans used every art to thwart him in his undertaking. Neh. vi. 1-14.

III. The Samaritans at length obtained leave of the Persian monarch to build a temple for themselves. This was erected on mount Gerizim, and they strenuously contended that that was the place designated by Moses as the place where the nation should worship. Sanballat, the leader of the Samaritans, constituted his son-in-law, Manesses, high priest. The religion of the Samaritans thus became perpetuated, and an irreconcilable hatred arose between them and the Jews. See Note on John

iv. 20.

IV. Afterwards Samaria became a place of resort for all the outlaws of Judea. They received willingly all the jewish criminals, and refugees from justice. The violators of the Jewish laws, and those who had been excommunicated, betook themselves for safety to Samaria, and greatly increased their num

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bers and the hatred which subsisted between the two nations.

V. The Samaritans received only the five books of Moses, and rejected the writings of the prophets, and all the jewish traditions. From these causes arose an irreconcilable difference between them, so that the Jews regarded them as the worst of the human race, John viii. 48, and had no dealings with them. John iv. 9. Our Saviour, however, preached the gospel to them afterwards, John iv. 6-26, and the apostles imitated his example. Acts viii. 25. The gospel was, however, first preached to the Jews.

6.

But go rather to the lost sheep, &c. That is, to the Jews. He regarded them as wandering and lost, like sheep straying without a shepherd. They had been the chosen people of God; they had long looked for the Messiah; and it was proper that the gospel should be first offered to them.

7. The kingdom of heaven is at hand.. Or, more literally, the reign of heaven, or of God, draws near. See Note, Matt. iii. 2.

8. Freely ye have received, freely give. That is, they were not to sell their favours of healing, preaching, &c. They were not to make a money-making business of it, to bargain specifically to heal for so much, and to cast out devils for so much. This, however, neither then nor afterwards, precluded them from receiving a com petent support. See Luke x. 7. 1 Cor. ix. 8-14. 1 Tim. v. 18.

9-15. See also Mark vi. 8-11, and Luke ix. 3-5. In both these places the substance of this account is given, though not so particularly as in Matthew. The general subject is, the instructions given to the apostles.

9. Nor brass. This prohibition of gold, silver, and brass, is designed to pre

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