11 If ye then, being evil, | law and the prophets. know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? 12 Therefore all things whatsoever ye would that men should do to you, do ye even SO to them for this is the 11. Being evil; though ye be sin ners, and disposed to be selfish. Your Father; who is perfectly good and merciful. See Luke 11: 9-13. 12. The connection between the idea in this verse and the preceding topic, is not very obvious. The verse may be a mere mention of a new topic, on which the Saviour enlarged, and Matthew may have furnished us only with a summary of what he said. The benignity which is ascribed to our heavenly Father, in the preceding verse, might, however, very naturally suggest a principle that should regulate our conduct towards one another. The principle is easily understood, and is capable of constant and universal application. Always conduct, in reference to every person, in such a manner as you would reasonably | and justly wish him, in a change of circumstances, you being in his place and he in yours, to conduct towards you. The law and the prophets; that is, the books of the Old Testament. See on 5: 17. The rule which the Saviour had given, is the substance of the moral instructions contained in the Old Testament, respecting mutual duties. See Matt. 22: 35-40. 13 Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat : 14 Because strait is the gate, and narrow is the way, which leadeth unto life; and few there be that find it. propriate course for its attainment. Strait gate; narrow gate. Heaven, the seat of life, or bliss, is represented as a mansion, or a place of safety, to which a particular road conducts. This road is narrow, and the gate at its entrance is narrow; it does not give opportunities of turning to the right hand or to the left. Those who walk in it, must keep constantly before them the object to be gained, and press towards it, regardless of the attractions that might divert them from a steady, onward progress. In this figurative manner a holy life is shadowed forth; regulated by the principles of piety, restrained by a regard to God's will from indulging inclinations that are opposite to duty. Luke 13: 24. Prov. 4: 27. Ps. 1: 1. || Wide-broad. On the contrary, the road which conducts to the seat of future misery is abundantly wide. This road is the course of sin. Those who live in sin, do not subject themselves to the restraints of piety, but allow themselves in various wrong indulgences. The difficulties and restraints connected with a life of piety, and to be submitted to by those who would enter heaven, do not arise from the nature of holiness, but from the fact that men are naturally sinful and disinclined to the service of God. The way of holiness is in opposition to the natural desires of the human heart, and requires self-denial. Matt. 16: 24. 19: 17, 21, 22. Eph. 2: 1-3. Perfectly holy beings find only delight in obedience to God; and the difficulties which pious men experience, are to be put to 15 Beware of false prophets, a corrupt tree bringeth forth which come to you in sheep's evil fruit. clothing, but inwardly they are ravening wolves: 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but the account of sin, or arise from the fact that the present is intended as a world of probation. So, on the other hand, if the way of sin is broad, free from many restraints, and presenting ample opportunities for indulgence, it is not because sin, in itself, is pleasant; but because the pleasures of depravity are harmonious with hearts of depravity. But, be it remembered, the end of these two roads will be reached ere long; and a recompense will be made to each man, according to God's judgment of the real character of each. 15. Jesus next cautioned his followers against false teachers of religion, whose external professions would be fair, but whose real characters would be contrary to godliness. Prophets. This word, besides meaning men endowed with the gift of foretelling future events, has also the signification of religious teachers. || Sheep's clothing, - ravening wolves." In external appearance, they are innocent, but within, they cherish evil designs, seeking to promote their own interests at your expense. Such were the Pharisees. Matt. 23: 14, 25, 28. Such were some in after times. See Acts 20: 29, 30. 2 Pet. 2: 1-3. 16. Ye shall know them; you may know them; you will be able to distinguish them. || Fruits; actions, conduct. Their hearts not being right, their lives will not be habitually right. 17. Corrupt tree; a tree of bad quality. A poisonous tree cannot produce wholesome fruit. || Evil fruit; hurtful fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. 20. Wherefore, &c. Professed religious teachers are represented by trees: their habitual conduct is represented by the fruit of trees. Compare Luke 6: 45. The method of judging, here spoken of, will always hold, when the conduct of religious teachers is at variance with purity and propriety. To such men, our confidence ought not to be extended. It is not, however, solely by the external conduct of religious teachers, that we are to form a judgment respecting them. In times when the office of a religious teacher is attended with respect, and, in many instances, affords alluring opportunities for gratifying literary taste, and for securing external ease and dignity, many may be drawn into the sacred office, whose hearts are not right, while yet their lives may not exhibit any marked deficiency of religious principle; just as some infidels, through the general prevalence of external morality, may be guilty of no flagrant crimes. We are, therefore, furnished with additional means of judging. For while, on the one hand, unholy conduct is a sufficient proof that a man ought not to be received as a religious teacher, however correct his professed religious principles may be, we learn, on the other, from the Holy Scriptures, what are the principles of true religion. And those who can read and judge for themselves respecting the truths of religion, are required to bring the principles of professed teachers, as well as their conduct, to the test, See 1 John 4 1-3. 21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 21. Not every one that saith, &c. A mere profession of the doctrine of Christ, or of attachment to him, is not sufficient for securing the blessings of the Messiah's reign. A spirit of obedience to the will of God is requisite. 22. In that day. This expression occurs in Luke 10: 12, and is explained by v. 14, as meaning the day of judgment. Compare also Matt. 11; 22, 24, with Luke 10: 12. See also 2 Tim. 4: 8. 1: 18. || To me. The Messiah will be the final Judge. John 5:22. Rom. 14: 10. 2 Cor. 5: 10. Our minds are thus directed to the day of judgment, when all will be judged according to their deeds, and according to the secret purposes of their hearts. 2 Cor. 5: 10. 1 Cor. 4: 5. At that time, it will be seen that a mere external profession of subjection to the Messiah, is of no avail. Prophesied in thy name; performed the part of a religious teacher professing to acknowledge thine authority. See on the word prophets, in v. 15. Wonderful works; miracles. 23. Profess; publicly declare. Knew. The word translated know has a more extensive meaning in the original than the word know in our ordinary use. It frequently contains the additional idea of approving, ac 24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock : 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, knowledging, favorably esteeming. So here; I never acknowledged you as my true subjects. Thus the Saviour enforces the thought that nothing can supply the lack of a spirit of genuine obedience to God. A religious teacher will not be shielded, by his office, from the displeasure of the final Judge, if he have not possessed the spirit of obedience. Neither the casting out of demons, nor any miraculous works, can atone for the want of this spirit. Christ will not acknowledge us, in the day of judgment, as his followers, whatever have been our professions or employments during life, unless it has been our steady aim to." do the will of his Father.' Compare 1 Cor. 13:1-3. Gal. 6: 15. 24. In view of the instructions which the Saviour had imparted, and particularly of the need of practical obedience to his instructions, he brought his discourse to a conclusion, by a vivid representation of the wisdom displayed by the man who should, in heart and life, yield obedience to his instructions; and of the folly of the man, who, after hearing, should neglect and disobey. A rock; a foundation of rock. 25, 27. The particulars mentioned in these verses, are indicative of stormy weather, which prevails during CHAPTER VIII. HEN he was come down from the mountain, great multitudes followed him. upon W and the floods came, and the 28 And it came to pass, when Jesus had ended these sayings, the people were as tonished at his doctrine: 29 For he taught them as one having authority, and not as the scribes. 2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth his hand, and touched him, saying, I will; be thou clean and or move the heart, or persuade to action. CHAPTER VIII. 2. A leper. The leprosy was a very unpleasant disease, frequent in Eastern countries. It probably affected persons internally, some time before it made its appearance on the skin. It then showed itself in spots, which gradually spread so as to cover the whole body. Its progress was not rapid. A person leprous from his birth, sometimes lived as many as fifty years; those who became subsequently affected with it, as many as twenty years. The disorder occasioned dreadful misery, and at length terminated life suddenly. It was believed to be hereditary, and to be con the wintry season in Palestine. Thunder and lightning, rain and hail, are frequent; the winter torrents (here called floods) pour down their waters, and the rivers are swollen. By the impetuous flowing of those torrents, by the winds and violent rains, a house would be greatly endangered, if built on a slight foundation. In these circumstances, a considerate man would build his house on a solid foundation. So true wisdom would prompt a person to obey the instructions which the great Teacher has here given. And, on the contrary, unwise and inconsiderate as would be the man, who, in such circumstances, should build a house "without a foundation (Luke 6: 49), on the mere sand, so is he who heeds not the teachings of the Messiah. He is pre-tagious. Hence Moses required that paring for certain and dreadful ruin. 28. Doctrine; teaching, including both matter and manner. leprous persons should be regarded as unclean, and be debarred from intercourse with society. Lev. 13. There 29. Having authority. Jesus spoke were four kinds of real leprosy, of as an authoritative teacher, whose in- which one was exceedingly virustructions, as coming from him, the lent, and affected the body in a most Messiah, the Lord of the new dispen- awful manner. The most virulent sation, were to be received as guiding species is incurable by human art. truths. Such, too, was his manner of The less virulent kinds can be cured, addressing the people, that the judg- if attended to at their commencement was informed, the conscience ment; but even they are incurable, was aroused, the heart was moved. if the disease has been of long conJohn 7: 46. || Not as the scribes. tinuance. The leprosy was someSee INTRODUCTORY EXPLANATIONS, times inflicted as a special judgment III. 3. The teaching of the scribes from God. Num. 12: 1–10. 2 Kings consisted very much in vain dispu- 5: 27. 2 Chron. 26:16-21. || Wortations and trifling controversies. shipped; paid special respect and Neither as to the matter which they homage. See on 2: 11. Compare furnished, nor as to the manner, did Mark 1: 40, and Luke 5: 12. || Lord. they properly guide the conscience, | The word thus rendered was the one immediately his leprosy was cleansed. 4 And Jesus saith unto him, See thou tell no man; but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. commonly employed in respectful address to a superior. It differed from our word sir in its uniformly containing an acknowledgment of superiority on the part of him to whom it was addressed. It is sometimes rightly translated by our word sir. See Matt. 13: 27. 21: 30. 27: 63. John 4: 11, 15, 19, 49. || Thou canst make me clean. Lepers were regarded by the law of Moses (see Lev. 13) as ceremonially unclean. The request of the leprous man, then, was, that he might be cured of his disorder, so as to be regarded as cleansed, and to be admitted again into society. He expressed full confidence in the power of Jesus; and his remark implied a petition that Jesus would be pleased to exercise that power. He had, doubtless, heard of some instances of healing performed by the Saviour. See 4:24. Such a confidence was always acceptable to the Saviour. Compare Matt. 9: 2, 28, 29. 4. Show thyself to the priest. Leprous persons, when healed, were required to see the priest, that he might judge whether the leprosy was healed, and might attend to the observances prescribed, as preparatory to the man's entering again into society. See Lev. 14. Offer the gift. Compare Lev. 14: 10, &c., 21, &c. For a testimony unto them; that is, to the people. The presenting in public of an offering to the Lord, was a testimony, or evidence, of the leper's being cleansed. It was incumbent, then, on the man to go to the temple in Jerusalem, where the officiating priests were. This circumstance may explain the injunction of Jesus, Tell no man; say nothing on the subject, that is, for the present. Jesus directed the man 5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, 6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. to attend to the prescribed ceremonies without delay, so as to lose no time in being restored to the privileges of society. Further, should he delay, by stopping to make known the matter to various persons, the report might reach the ears of the priest before he himself should arrive at Jerusalem. The priests, being unfriendly to Jesus, might receive the man unwillingly, and, out of dislike to Jesus, might decline to attend to the man's case. In order to avoid such perplexity, he was directed to go without a moment's delay, and attend to the prescribed observances. There may have been other reasons for the Saviour's injunction, arising from the circumstances in which Jesus was at that time. Wisdom was exercised by our Lord in advancing his claims, both in respect to persons and to times. In Mark 1: 40-45, and Luke 5: 1216, we find an account of this same miracle. According to Mark 1: 45, the man did not observe the command of Jesus to maintain silence in respect to his cure. NOTICE, here, the leprous man felt himself to be in a disordered condition. He despaired of help from any common means. He placed confidence in the power of Jesus, and made application for relief. His application was successful. So, if we feel that we are sinners, greatly in need of pardon and holiness, and, in like manner, trust in the ability of Jesus, and apply to him with all our hearts for pardon and eternal life, we shall not apply in vain. 5. Capernaum. See on 4: 13. || Centurion; a Roman military officer, having under his command a hundred men. 6. Lord. See on v. 2. || Palsy |