20 And, behold, a woman, the minstrels and the people which was diseased with an making a noise, issue of blood twelve years, came behind him, and touched the hem of his garment:

21 For she said within herself, If I may but touch his garment, I shall be whole.

22 But Jesus turned him about; and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.

23 And when Jesus came into the ruler's house, and saw 20. While on the way to the ruler's house, another interesting event occurred. Hem of his garment. The garment was the mantle; and around the borders of this, the Mosaic law required that there should be fringes. Num. 15: 38. The fringes are meant by the word hem.

21. I shall be whole; I shall be healed.

verse.

22. Daughter; a term of kind address, like the word son in the second Thy faith; thy confidence in my power and benevolence. Mark 5: 24-34, and Luke 8: 43-48, give a very particular and interesting account of this case.

We may NOTICE here how acceptable to the Saviour was the manifestation of affectionate reliance on him. So, in regard to our being pardoned and saved, if we feel we are guilty and unworthy, and give up ourselves to him, he will accept us.

24 He said unto them, Give place; for the maid is not dead, but sleepeth. And they laughed him to scorn.

25 But when the people were put forth, 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, have mercy on us. fessed musicians and singers. It is in reference to such a custom, that Jeremiah speaks, 9: 17-21; and Amos, 5: 16. Making a noise. Reference is had "here to the tumultuous expressions of grief made by the relatives and friends of the family, as was customary. Compare Mark 5: 38, and Luke 8: 52.

24. Is not dead, but sleepeth. The Saviour meant to convey the idea, that her death was peculiarly only a sleep, as he was about to restore her to life. It was customary to express the idea of death by the term sleep. See John 11: 11, 13. 1 Thess. 4: 13. Dan. 12: 2. The present instance of death might well be called sleeping. The people, however, knew that the child was really dead. See Luke 8: 53. || Laughed him to scorn; derided him, "laughed at him in a scornful manner.

25. He went in; that is, to the room where the corpse was. Mark relates (5: 40), that he took with him the father and the mother of the child, and them that were with him; name ly, the three disciples, Peter, James, and John. See Mark 5: 37. Compare, as parallel passages, Mark 5: 38

23. Ruler; the same as is mentioned in verse 18. || Minstrels; musicians. The occurrence of death in a family, in the East, was attended with many outward manifestations of sorrow. The females, for several days successively, indulged in loud cries of distress. Persons also attended at-43. Luke 8: 49-56. the house for the purpose of chanting, in mournful strains, the excellences of the deceased. There were also employed, on such occasions, pro

26. Fame; report. || All that land; all that region of the country.

27. Son of David; another term for Messiah. The Messiah was to be

28 And when he was come the multitudes marvelled, saying, into the house, the blind men | It was never so seen in Israel. came to him: and Jesus saith 34 But the Pharisees said, unto them, Believe ye that I am He casteth out devils through able to do this? They said the prince of the devils. unto him, Yea, Lord.

AND when he had called first, Simon, who is called Pe

unto him his twelve dis- ter, and Andrew his brothciples, he gave them power er; James the son of Zebedee,

Peter. See on John 1: 42. || James. In the next verse is mentioned another James, son of Alpheus. These are 1. His twelve disciples. These had sometimes distinguished by the latbeen selected before, and had enjoyed ter's being called James the Less, he the benefit of much intimacy with being younger than the other. The their Lord, and much instruction from death of James the Greater, the brothhim. See Mark 3:14. By refer-er of John, is mentioned in Acts 12: ence to Luke 6: 12-17, it appears 2. The other James is probably the that he selected his twelve disciples, author of the Epistle bearing his or rather completed the selection, on name, and is mentioned also in Gal. the morning of the day when he de- 1: 19. 2:9. Acts 15: 13. 12. 17. livered the sermon on the mount, and | Matt. 13; 55.

Judas Iscariot, who also be

and John his brother;
3 Philip, and Bartholomew; trayed him.
Thomas, and Matthew the pub-
lican; James the son of Alpheus,
and Lebbeus, whose surname
was Thaddeus;

4 Simon the Canaanite, and

5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: also signifies a zealot. || Judas Iscariot. The word Iscariot is believed to be a Greek expression of two Hebrew words, which signify Man of Kerioth. In Joshua 15: 25, mention is made of a town of this name. Betrayed him. See Matt. 26: 14—16, 25, 46–50.

3. Bartholomew; supposed to be the same as Nathanael. He may have had the two names, Nathanael and Bartholomew, that is, according to the derivation of the word, son of Tolmai. Compare John 1: 46. 21: 2. In this last passage, Nathanael seems to be included among the twelve disciples. || Thomas; also called Didy- For a similar list of the apostles' mus. See John 21: 2. The name names, see Mark 3: 16-19, and Luke Didymus, in Greek, signifies twin, as 6: 14-16. The lists agree, except that does the name Thomas, in the lan-Luke calls the one Judas, who is named guage most commonly spoken by our Lord and his apostles. Matthew the publican. Compare 9: 9. || Lebbeus. Besides being also named Thaddeus, he is called by Luke (6: 16), Judas.

4. The Canaanite. This word would be more correctly spelled Cananite. It does not signify an inhabitant of Canaan. Luke (6: 15. Acts 1: 13) calls this person Simon Zelotes. The word Zelotes enables us to understand the word which Matthew has employed. The two words are of the same signification; the one used by Luke being a Greek word, the other a Hebrew or Chaldaic word, expressed in Greek letters. In the age of Christ and the apostles, there was an extensive association of private individuals, who undertook to maintain the purity of the national religion by inflicting punishment, without the form of trial, on all who should violate the institutions which they held sacred. They declared themselves impelled by a more than human zeal. The example of Phinehas, perhaps, confirmed them in their purposes. Num. 25: 6 -15. The word Zelotes (zealot) designates a member of this association; and Simon was probably once connected with it. Now, the word Cananite, traced to its Hebrew origin,

by the others Lebbeus or Thaddeus. Doubtless, these several names belonged to the same individual; such a practice being usual among the Jews. It is observable, that Matthew has mentioned these names in couples. If we examine Mark 6: 7, we shall see that Jesus sent them forth" "by two and two;" probably in the same manner as Matthew has recorded their names.

5. By a comparison of the Saviour's instructions to the disciples, as recorded by Matthew, with the record which Mark (6:8-11) and Luke (9: 3-5) have made, it will be seen that Matthew's account is much more full. Mark and Luke appear to have preserved scarcely any thing more than what related to the mission immediately to be performed; while the instructions recorded by Matthew are more extensive, and were appli cable to the whole course of their apostleship. The Gentiles; other people than the Jews. || Samaritans. The central part of Palestine, called Samaria, was inhabited by the Samaritans. They were not properly Jews, though they sustained a peculiar relation to the Jews. After the death of Solomon, the kingdom of the Hebrews was divided into two parts; ten tribes forming the kingdom of

6 But go rather to the lost | devils: freely ye have received, sheep of the house of Israel. freely give. 7 And as ye go, preach, saying, The kingdom of heaven is at hand.

8 Heal the sick, cleanse the lepers, raise the dead, cast out Israel, under Jeroboam, and the two tribes, Judah and Benjamin, forming the kingdom of Judah, under Rehoboam. When the kingdom of Israel was subdued by the Assyrians, the greater part of the people were carried away into different provinces of the Assyrian empire, and a mixed collection of people were introduced into the country of Israel. These united with the remnant of the former inhabitants; and thus the community of Samaritans was formed. Various circumstances conspired to excite hostility between the Jews and the Samaritans; and in the time of our Saviour there was no friendly intercourse between them. See John | 4:9. Though our Lord, as appears by the 4th chapter of John, was kindly received among some of them on a certain occasion, yet as they were not, properly speaking, Jews, the time had not yet come to spread among them the new religion. It was to the Jews this new dispensation primarily belonged; as to them it had for so long been an object of promise.

6. House of Israel; the Jews. 2: 20. Lost sheep. Compare 9: 36. 7. Preach proclaim, announce. Kingdom of heaven. Compare 3: 2. 8. Lepers. See 8: 2. | Cast out devils. v. 1; also 8: 16. || Freely; gratuitously, without pay. "You received not your miraculous power by purchase; make it not a means of gain. Benevolently, gratuitously, impart to others, since you have gratuitously received.

9, 10. They were directed to indulge no anxiety as to their subsistence and protection, and to consume no time in making preparations for their journey. Gold, silver, brass; that is, money. || Scrip; travelling

9 Provide neither gold, nor silver, nor brass, in your purses,

10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the

bag for carrying provisions. Travel-
lers, among the Jews, carried pro-
visions with them. Their inns were
not, like ours, provided with needful
food for companies of people. Two
coats. The principal articles of ordi-
nary dress were a coat, or tunic, which
was the inside garment; and a mantle,
or robe. Such, doubtless, were the
chief articles of dress which the apos-
tles had on, when Jesus was addressing
them; he told them not to be solicitous
about having more clothing, not to
occupy their time in making prepara-
tion for their journey, nor to encum-
ber themselves with wearing-apparel,
which might be needless, or which
might be inappropriate to their cir-
cumstances. Sometimes, two tunics
were worn; the outer one, a_more
costly article than the inner. But to
provide themselves with a second
tunic, would consume time, and might
make an impression of their belonging
to a class of society in which they had
not been accustomed to move. Thus,
though they were going on a journey
among comparative strangers, they
were to go habited as they then were,
and as they ordinarily were.
their appearance been materially dif
ferent, and had they gone on their
mission with any uncommon outward
preparation, with any thing adapted to
attract attention, an erroneous impres-
sion might have been made concerning
the character of their office, and the
erroneous impression already existing
concerning the Messiah might have
been deepened. But such a course
was pursued as would best prepare
the people to learn that the Messiah's
work had respect to the heart and to
the eternal world. || Neither shoes;
that is, no other shoes than what you
have on. The instructions, as given
by Mark, say (6:9), Be shod with

Had