Verse 5. "A centurion."-A centurion was a Roman military officer, in command of a hundred foot-soldiers--whence his name. The cut introduced shows the costume of a centurion. His principal distinctive marks consisted in a helmet, more ornamented than those of the common soldiers, and in a rod or baton, which he usually carried, and with which he summarily chastised those of his soldiers who neglected their duty or were guilty of slight breaches of discipline. The power with which this officer was invested over his men explains what the centurion now before us says. He fixed the sentinels at their posts, and went the rounds to see that they were attentive to their duty; he distributed to the men their recompenses, and also inflicted punishments; and when the army was in order of battle, the centurions took their places at the head of their several troops. The pay of a centurion was, however, in the time of Polybius, only double that of a common soldier; but he probably had other sources of income, which compensated for the lowness of his pay. The centurions were usually men promoted from the ranks for merit and distinguished actions; but, in a later day, we find Vegetius complaining that the emperors and generals often appointed to this office persons who had never served in the armies. These details may be of the more interest when we recollect that the first heathen convert was a Roman centurion.

Under the parallel passages in the subsequent Gospels, the reader will find observations on several matters passed over in this and some following chapters.

11 And when the Pharisees saw it, they | he saw her, he said, Daughter, be of good

2 Mark 2. 14. Luke 5. 27. 3 Hos. 6.6. Chap. 12.7.
• Or, raw, or, unwrought cloth. 7 Mark 5, 22,

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 the minstrels and the people making a noise,

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.

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

31 But they, when they were departed, spread abroad his fame in all that country. 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: and the multitudes marvelled, saying, It was never so seen in Israel.

34 But the Pharisees said, 10He 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 multitudes, he was moved with compassion on them. because they "fainted, and were scattered abroad, as sheep having no shepherd.

37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;

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

his harvest.

that no man know it.
9 Luke 11. 14. 20 Chap. 12. 24. Mark 3. 22. Luke 11. 15.
15 Or, were tired and lay down.

11 Mark 6. 6. Luke 13. 22. IY Mark 6. 34. 15 Luke 10.2.

8 Or, this fame. 14 Num. 27. 17. Verse 1. "His own city."-This was Capernaum, not Nazareth. The former is probably called his own city, because at this time he principally resided there, and paid tribute as an inhabitant. According to the Jewish canous, as cited by Gill, a person was counted a citizen of a place in which he had lived twelve months, or in which he had purchased a dwelling-house.

9. "At the receipt of custom."-This was by the sea-side (Mark ii. 13, 14); which leads Lightfoot to suppose that Matthew sat at the custom-house of Capernaum, near the sea, to collect some toll or rate from those who passed over. The citations which he adduces, in different parts of his Harmony' and Exercitations,' afford much instruction as to the duties of Publicans, and the point of view in which they were regarded. The particular view as to the department in which Matthew served is supported by extracts from the Hebrew writers. The Publicans had tenements or booths erected for them at the foot of bridges, at the mouth of rivers, and by the sea-shore, where they took the toll of passengers. On receiving the required payment, they gave out a ticket containing two large letters, which exempted the person who held it from any further payment when he reached the other side of the water. In the present instance, probably, as Gill suggests, Matthew took tolls from persons who crossed the Lake Gennesareth, trafficking in fish and other commodities.

As to the Publicans generally, those who were employed in the collection of the revenue under the Roman republic, were persons of family, who were considered to hold a most respectable station in society, and were noted for their probity. They got a worse character under the empire, particularly those in the Asiatic provinces, who became notorious for their rapacity and extortions. The natives who, like Matthew, were employed in a subordinate capacity by the Romans, generally even excelled their superiors in this respect, extorting beyond what was really due, and seizing every opportunity for exaction, in order to make a private purse for themselves. This would have been grievous from any hands, and under any circumstances; but it was felt to be particularly so by the Jews, when their own countrymen were the most active agents of the oppression under which they suffered, and were those who brought most closely to their homes and bosoms the conviction that they had ceased to be a free people. Another thing which made such Publicans odious, was their dependence on and connection with the Romans, who were abhorred by the Jews-not more as conquerors than as idolaters and strangers, whose presence was a pollution to the land. Thus the Jews were led to repay with hate and scorn the wrongs they suffered from the Publicans, as a body; and not only were they shunned, in the intercourse of life, by men of pretensions to character, but it was held that vows made to murderers, thieves, and Publicans might be broken; and it became a dogma, that the repentance of shepherds, alms-gatherers, and Publicans was very hard. Such was the body to which Matthew belonged; and which doubtless, notwithstanding its general character, contained many just and humane men.

17. "Neither do men put new wine into old bottles," &c.-These were skin bottles, of which we have already had occasion to speak. These, when old, although still serviceable for general purposes, are unfit to receive new wine, by the fermentation of which they are liable to be burst.,

23. "The minstrels."-As their presence is not mentioned in the parallel accounts of this transaction, we may here add to what we have already said on the subject, that the instruments employed on this occasion by the minstrels were pipes. The number of minstrels would seem usually to have exceeded that of the wailing-women, if we may derive an inference from the statement, that the poorest Israelite thought himself bound to provide two pipes and one wailingwoman, when his wife died. The number of both was increased with the means of the family; and in the present instance there was probably a considerable number of both.

CHAPTER X.

1 Christ sendeth out his twelve apostles, enabling them with power to do miracles, 5 giveth them their charge, teacheth them, 16 comforteth them against persecutions: 40 and promiseth a blessing to those that receive them.

AND 'when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

2 Now the names 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 Philip, and Bartholomew; Thomas, and Matthew the Publican; James the son of Alphæus, and Lebbæus, whose surname was Thaddeus;

4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.

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:

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.

8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.

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 workman is worthy of his meat.

11 And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.

12 And when ye come into an house, salute it.

13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.

14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, "shake off the dust of your feet.

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.

Or, over. 3 Acts 13. 46.

8 Luke 10. 8.

14 Luke 21. 16.

16 ¶ "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;

18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.

19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.

20 For it is not ye that speak, but the Spirit of your Father which speaketh in

you.

21 "And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.

22 And ye shall be hated of all men for my name's sake: "but he that endureth to the end shall be saved.

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.

24 "The disciple is not above his master, nor the servant above his lord.

25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his houshold?

26 Fear them not therefore: 18for there is nothing covered, that shall not be revealed; and hid, that shall not be known.

27 What I tell you in darkness, that speak ye in light and what ye hear in the ear, that preach ye upon the housetops.

28 "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

29 Are not two sparrows sold for a 2ofarthing? and one of them shall not fall on the ground without your Father.

30 "But the very hairs of your head are all numbered.

31 Fear ye not therefore, ye are of more value than many sparrows.

• Luke 10. 9. 5 Mark 6. 8.
9 Mark 6. 11. 10 Acts 13. 51.
15 Mark 13. 13.
Luke 8. 17, and 12. 2.

32 22 Whosoever therefore shall confess me
Luke 9. 3, and 22. 35.
6 Or, get.
11 Luke 10. 3.
1 Or, simple.
17 Luke 6. 40. John 13. 16.

1 Mark 3. 14. Luke 9. 1.
7 Luke 10.7.
13 Mark 13. 11.

1 Tim 5. 18,

Luke 12. 11.

18 Mark 4. 22.

2 Sam. 14. 11. Acts 27.34.

16 Or, end, or, finish.

19 Luke 12. 4.

20 It is in value halfpenny farthing, in the original, as being the tenth part of the Roman penny.

Luke 12.

before men, him will I confess also before my Father which is in heaven.

33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.

35 For I am come to set a man at variance "against his father, and the daughter against her mother, and the daughter in law against her mother in law.

36 And a man's foes shall be they of his own houshold.

37 26 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

23 Mark 8. 38. Luke 9. 26. 2 Tim. 2. 12.

24 Luke 12. 51. 28 John 12, 25.

38 "And he that taketh not his cross, and followeth after me, is not worthy of me.

39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

40 "He that receiveth you receiveth me, and he that receiveth me receiveth him that

sent me.

41 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.

42 30 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

25 Micah 7. 6. 29 Luke 10. 16.

28 Luke 14, 26. 27 Chap. 16. 24. Luke 9. 23. Mark 8. 34. John 13. 20. 30 Mark 9. 41.

Verse 9. "In your purses.”—Rather “girdles" (vas). Sundry articles for present use, including money, are kept in the folds of the outer girdle. But we think that this alludes to another custom, now common in the East among persons who take a journey, for securing larger sums than they require for ordinary service when near home. They sew the money up in a girdle which they wear next their skins, and from which they extract from time to time the sum they require for their present occasions. They are thus enabled to conceal their money better than they otherwise could from any dishonest persons with whom they may become acquainted, and obtain a better security than they could otherwise realize against robbery and theft, to which an Eastern traveller is constantly exposed.

10. "Scrip."-A bag or wallet, in which provisions or other little necessaries are carried by shepherds and those who take a journey on foot. Lightfoot calls it a "leathern pouch;" but at present they are, we believe, seldom of leather. We have rarely seen them other than of hair-cloth or thick worsted. They are usually long in proportion to their breadth, but not always.

“Neither shoes.”—But they might take sandals, as we learn from Mark vi. 9; the result giving the clearest distinction between a shoe and a sandal which we find in the Bible. The whole of this subject has been fully considered, and illustrated by cuts, under Ruth iv.

"Nor yet staves."-Yet Mark says (vi. 8) that they were allowed to take a staff. Macknight thinks that those who had staves were to keep them; but that those who had none were not to provide any for the occasion. Gill supposes they were forbidden to take two staves; and Calvin concludes, in substance, that they were allowed to take walkingstaves, but not others for carrying burdens on; which would indeed have been superfluous, as they were prohibited from carrying provisions. We should be inclined to think that Gill and Calvin are both in the right, as we have often in the East met men travelling on foot, with a walking-staff in one hand, while another stick held over the shoulder (in the way common everywhere) supported the scrip or wallet.

Some other notes on our Lord's instructions to his disciples will be given under Mark vi. and Luke ix.

CHAPTER XI.

2 John sendeth his disciples to Christ. 7 Christ's testimony concerning John. 18 The opinion of the people, both concerning John and Christ. 20 Christ upbraideth the unthankfulness and unrepentance of Chorazin, Bethsaida, and Capernaum: 25 and praising his Father's wisdom in revealing the Gospel to the simple, 28 he calleth to him all such as feel the burden of their sins. AND it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.

2 'Now when John had heard in the prison the works of Christ, he sent two of his disciples,

3 And said unto him, Art thou he that should come, or do we look for another?

1 Luke 7. 18.

4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see:

5 "The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them.

6 And blessed is he, whosoever shall not be offended in me.

7¶ And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?

8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.

z Isa. 35. 6.

9 But what went ye out for to see? A

* Isa. 61. 1.

prophet? yea, I say unto you, and more than a prophet.

10 For this is he, of whom it is written, 'Behold, I send my messenger before thy face, which shall prepare thy way before

thee.

11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist notwithstanding he that is least in the kingdom of heaven is greater than he.

12 And from the days of John the Baptist until now the kingdom of heaven 'suffereth violence, and the violent take it by force.

13 For all the prophets and the law prophesied until John.

14 And if ye will receive it, this is "Elias, which was for to come.

15 He that hath ears to hear, let him hear.

16 ¶ But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, 17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.

18 For John came neither eating nor drinking, and they say, He hath a devil.

19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of Publicans and sinners. But wisdom is justified of her children.

20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:

• Mal. 3. 1. 5 Luke 16. 16.

21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.

22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.

23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

10

25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

26 Even so, Father: for so it seemed good in thy sight.

27 "All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

28¶Come unto me, all ye that labour and are heavy laden, and I will give you

30 "For my yoke is easy, and my burden is light.

Or, is gotten by force, and they that thrust men. 7 Mal. 4 5. 8 Luke 7.31. 9 Luke 10. 13. 40 Luke 10. 21. 11 John 3. 35. 12 John 6. 46. 13 Jer. 6. 16. 141 John 5. 3.

Verse 28. "Come unto me, all ye that labour."-Though it may involve a slight departure from our proper province, we feel unwilling to pass over this beautiful and impressive passage, which fixes itself in the very heart of every devout reader of the New Testament, without stating, in a few words, a principle of composition much employed by the sacred writers, and which throws a strong and clear light on the present and many other passages of Scripture.

It was established by Bishop Lowth, in his nineteenth Lecture, that the grand characteristic of Hebrew poetry consisted in what he calls " parallelism," which he defines as consisting chiefly "in a certain equality, resemblance, or parallelism. between the members of each period; so that in two lines (or members of the same line), things, for the most part, shall answer to things, and words to words, as if fitted to each other. This parallelism has much variety and many gradations; it is sometimes more accurate and manifest, and sometimes more vague and obscure." He then proceeds to define the three principal species, and adduces instances of each. These examples are exclusively taken from the Old Testament. It was left for Bishop Jebb to demonstrate. with equal ability and success, in his Sacred Literature,' that the same principle might distinctly be traced very extensively in various parts of the New Testament. Of those passages the present is one. The species of poetical parallelism which it exhibits was first discriminated by Jebb, not having been noticed by Lowth. He gives it the name of "introverted parallelism," in which "the stanzas are so constructed, that whatever be the number of lines, the first line shall be parallel with the last; the second with the penultimate; and so throughout. in an order that looks inward, or, to borrow a military phrase, from flank to centre." With this explanation, let us read the passage before us, as given by this author, the lines being so arranged as to point the parallelism:

Come unto me, all ye that labour, and are burthened;

And I will give you rest:

Take my yoke upon you, and learn of me;
For I am meek, and lowly in heart;

And ye shall find rest unto your souls:
For my yoke is easy, and my burthen light.