Mark 8:24, 25

He looked up and said, “I see people; they look like trees walking around.” Once more Jesus put his hands on the man’s eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly.

Matthew Henry

... the cure was wrought gradually, which was not usual in Christ's miracles. He asked him if he saw aught, v 23. Let him tell what condition his sight was in, for the satisfaction of those about him. And he looked up; so far he recovered his sight, that he could open his eyes, and he said, I see men as trees walking; he could not distinguish men from trees, otherwise than he could discern them to move. He had some glimmerings of sight, and betwixt him and the sky could perceive a man erect like a tree, but could not discern the form thereof, Job 4:16.

But it was soon completed; Christ never doeth his work by the halves, nor leaves it till he can say, It is finished. He put his hands again upon his eyes, to disperse the remaining darkness, and then bade him look up again, and he saw every man clearly, v 25. Now Christ took this way,

(1) Because he would not tie himself to a method, but would show with what liberty he acted in all he did. He did not cure by rote, as I may say, and in a road, but varied as he thought fit. Providence gains the same end in different ways, that men may attend its motions with an implicit faith.

(2) Because it should be to the patient according to his faith; and perhaps this man's faith was at first very weak, but afterward gathered strength, and accordingly his cure was. Not that Christ always went by this rule, but thus he would sometimes put a rebuke upon those who came to him, doubting.

(3) Thus Christ would show how, and in what method, those are healed by his grace, who by nature are spiritually blind; at first, their knowledge is confused, they see men as trees walking; but, like the light of the morning, it shines more and more to the perfect day, and then they see all things clearly, Prov 4:18. Let us enquire then, if we see aught of those things which faith is the substance and evidence of; and if through grace we see any thing of them, we may hope that we shall see yet more and more, for Jesus Christ will perfect for ever those that are sanctified.

John Calvin

I see men. Our Lord had put the question to the blind man for the sake of his disciples, to inform them that the man had received something, but that hitherto nothing more than a slight commencement of the cure had been effected. The reply is, that he sees men, because he perceives some persons walking who are upright like trees By these words he acknowledges that his sight is not yet so clear as to distinguish men from trees, but that he has already obtained some power of seeing, because he conjectures from the motion that those whom he perceives to be in an erect posture are men; and it is in this respect that he says they are like trees We see then that he speaks only by conjecture when he says that he sees men.

Albert Barnes

I see men as trees, walking. I see men walking; but see them so indistinctly, that but for their motion I could not distinguish them from trees. I cannot distinctly see their shapes and features. Probably our Lord did not at once restore him fully to sight, that he might strengthen his faith. Seeing that Jesus had partially restored him, it was evidence that he could wholly, and it led him to exercise faith anew in him, and to feel more strikingly his dependence on him.

Every man clearly. Could see their form and features. His sight was completely restored. Though our Lord did not by this, probably, intend to teach any lesson in regard to the way in which the mind of a sinner is enlightened, yet it affords a striking illustration of it. Sinners are by nature blind, 2 Corinthians 4:4; 1 John 2:11; John 9:39. The effect of religion, or of the influence of the Holy Spirit, is to open the eyes, to show the sinner his condition and his danger, and to lead him to look on him whom he has pierced. Yet at first he sees indistinctly. He does not soon learn to distinguish objects. When converted, he is in a new world. Light is shed on every object, and he sees the Scriptures, the Saviour, and the works of creation, the sun, and stars, and hills, and vales, in a new light. He sees the beauty of the plan of salvation, and wonders that he has not seen it before. Yet he sees at first indistinctly. It is only by repeated applications to the Source of Light that he sees all things clearly. At first, religion may appear full of mysteries. Doctrines and facts appear on every hand that he cannot fully comprehend. His mind is still perplexed, and he may doubt whether he has ever seen aught, or has been ever renewed. Yet let him not despair. Light, in due time, will be shed on these obscure and mysterious truths. Faithful and repeated application to the Father of Lights in prayer, and in searching the Scriptures, and in the ordinances of religion, will dissipate all these doubts, and he will see all things clearly, and the universe will appear to be filled with one broad flood of light.

Mark 5:15

When they came to Jesus, they saw the man who had been possessed by the legion of demons, sitting there, dressed and in his right mind; and they were afraid.

Albert Barnes
Sitting, and clothed, etc There could be no doubt of the reality of this miracle. The man had been well known. He had long dwelt among the tombs, an object of terror and alarm. To see him all at once peaceful, calm, and rational, was proof that it was the power of God only that had done it.

They were afraid They were awed, as in the presence of God. The word does not mean here that they feared that any evil would happen to them, but that they were affected with awe; they felt that God was there; they were struck with astonishment at what Jesus had done.

A T Robertson

They come to Jesus (erchontai pros ton Iēsoun). Vivid present. To Jesus as the cause of it all, “to meet Jesus” (eis hupantēsin Iēsou, Mat 8:34).
And behold (theōrousin). Present tense again.
And they were afraid (kai ephobēthēsan). They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been afraid of the man, but there he was “sitting clothed and in his right mind,” (kathēmenon himatismenon kai sōphronounta. Note the participles). “At the feet of Jesus,” Luke adds (Lk 8:35). For a long time he had worn no clothes (Lk 8:17). Here was the healing of the wild man and the destruction of the hogs all by this same Jesus.

John Gill
And they come to Jesus,.... Who had wrought this miracle, and of which, and whom, the keepers of the swine had given them some account:
and see him that was possessed of the devil, and had a legion. The Vulgate Latin and Ethiopic versions leave out the last clause, "and had a legion", and so Beza's ancient copy; the Persic version renders it, "the legion being gone out of him": they saw, along with Jesus, the man who had been possessed with a legion of devils, whom they knew very well to be the same man;
sitting, and clothed, and in his right mind, and they were afraid; not of the man, as they were before, when he was possessed, not daring to come that way because of him; but of Christ, and his amazing power; who was able to dispossess a legion of devils, and restore a man to his perfect senses, to such composure and decency, who was before in such a dreadful condition, and so exceeding furious and outrageous: they saw the man was still and quiet, harmless and inoffensive; they had nothing to fear from him; but they knew not what to make of Christ: they might take him for an exorcist, or a magician, and fear that he would exercise his art to the ruin and destruction of them: they did not fear and reverence him as a divine person, but they dreaded him, as one possessed of a power of doing hurt: they were conscious to themselves of their sins, and that they deserved the just judgments of God upon them; and they were afraid that Christ was sent to execute them upon them: and it is observable, that they say not one word to him, by way of complaint, for the loss of their swine; but thought themselves well off, could they but get rid of him. There was a strange change and alteration in the man; he, who before was running about among the tombs, and upon the mountains, and scarce ever sat still, but was always in motion, as persons distracted commonly are, was now sitting at the feet of Jesus, his kind benefactor, Lk 8:35, and he who before was naked, and whenever any clothes were put upon him, tore them off again, and to pieces, as madmen usually do, was now "clothed"; perhaps with some the swine herds had left behind them, in their fright, or the disciples had with them: and he who before was quite out of his senses, knew not what he said, or did, was now "in his right mind"; of a sound mind, of a good understanding, sober, modest, and knowing. This man, as whilst under the possession of Satan, was an emblem of a man in a natural estate; so, being now dispossessed, he very aptly represented a converted man; who, being brought out of a state of nature, out of an horrible pit, a pit wherein is no water, is "sitting" at the feet of Jesus; where he places himself, imploring his grace and mercy, entreating him to receive and save him, resolving, if he perishes, he will perish there; and where he is, as a scholar, at the feet of his master, hearing his words, and receiving instruction from him; and which also is expressive of his submission to his Gospel and ordinances, and of pleasure and continuance under them; as well as of that calmness and serenity of mind, which attends a sense of justification, pardon, reconciliation, and adoption, and hope of glory: and whereas, before he was naked, and without a righteousness, or, which was no better than filthy rags; he is now "clothed" with the robe of righteousness, and garments of salvation, with fine linen, clean and white, which is the righteousness of the saints, with change of raiment, and clothing of wrought gold; the righteousness of Christ being not only imputed to him by the Father, but revealed in the Gospel, brought near by the Spirit, and put upon him, and received by faith; as well as having put on the new man, and being clothed with humility, and other graces of the Spirit, and with the garments of a holy conversation; and so will at last be clothed with the shining robes of immortality and glory. Such an one, who before was not himself, is now "in his right mind"; is come to himself like the prodigal; is become sensible of the evil of sin, and is brought to true repentance for it; and of his lost state and condition, of his need of Christ, and salvation by him; has his spiritual senses exercised upon Christ; beholds the loveliness and suitableness of him as a Saviour, hears his voice, handles him, the word of life, tastes the sweetness there is in him, and in his Gospel, and savours the things of his Spirit; and whose senses also are exercised to discern between good and evil, and truth and error; who likewise has a new heart, and a right Spirit created in him; and has the same mind in him, as was in Jesus Christ, for humility and lowliness; and whose mind is stayed upon him, and trusts in him.

Mark 4:24, 25

“Consider carefully what you hear,” he continued. “With the measure you use, it will be measured to you - and even more. Whoever has will be given more; whoever does not have, even what they have will be taken from them.”

A T Robertson

What ye hear (ti akouete). Lk 8:18 has it "how ye hear" (pōs akouete) . Both are important. Some things should not be heard at all for they besmirch the mind and heart. What is worth hearing should be heard rightly and heeded.

With what measure (en hōi metrōi). See already in the Sermon on the Mount (Mat 7:2; see note on Lk 6:38).

Matthew Henry

It concerns those who hear the word of the gospel, to mark what they hear, and to mak a good use of it, because their weal or woe depends upon it; what he had said before he saith again, If any man have ears to hear, let him hear, (23). Let him give the gospel of Christ a fair hearing; but that is not enough, it is added (24), Take heed what ye hear, and give a due regard to that which ye do hear; Consider what ye hear, so Dr Hammond reads it.
Note, What we hear, doth us no good, unless we consider it; those especially that are to teach others must themselves be very observant of the things of God; must take notice of the message they are to deliver, that they may be exact. We must likewise take heed what we hear, by proving all things, that we may hold fast that which is good. We must be cautious, and stand upon our guard, lest we be imposed upon. To enforce this caution, consider,

1. As we deal with God, God will deal with us, so Dr Hammond explains these words, “With what measure ye mete, it shall be measured to you. If ye be faithful servants to him, he will be a faithful Master to you: with the upright he will show himself upright.”

2. As we improve the talents we are entrusted with, we shall increase them; if we make use of the knowledge we have, for the glory of God and the benefit of others, it shall sensibly grow, as stock in trade doth by being turned; Unto you that hear, shall more be given; to you that have, it shall be given, 25. If the disciples deliver that to the church, which they have received of the Lord, they shall be led more into the secret of the Lord. Gifts and graces multiply by being exercised; and God has promised to bless the hand of the diligent.

3. If we do not use, we lose, what we have; From him that hath not, that doeth no good with what he hath, and so hath it in vain, is as if he had it not, shall be taken even that which he hath. Burying a talent is the betraying of a trust, and amounts to a forfeiture; and gifts and graces rust for want of wearing.

Albert Barnes
Take heed what ye hear Or, consider well what you hear. Make a good improvement of it.
With what measure ye mete ... You shall be treated according to the use you make of your opportunities of learning. If you consider it well, and make a good improvement of what you hear, you shall be well rewarded. If not, your reward shall be small. This is a proverbial expression. See Matthew 7:1, 2.
Mete Measure. With what measure ye measure.
Unto you that hear To you who are "attentive," and who improve what you hear.

For he that hath ... The meaning here seems to be, he that diligently attends to my words shall increase more and more in the knowledge of the truth; but he that neglects them and is inattentive shall become more ignorant; the few things which he had learned he will forget, and his trifling knowledge will be diminished.

Hath not Does not improve what he possessed, or does not make proper use of his means of learning.
That which he hath That which he had already learned. By this we are taught the indispensable necessity of giving attention to the means of instruction. The attention must be “continued.” It is not sufficient that we have learned some things, or appear to have learned much. All will be in vain unless we go forward, and improve every opportunity of learning the will of God and the way of salvation. So what children are taught will be of little use unless they follow it up and endeavour to improve themselves.

Mark 1:35

Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed.

Matthew Henry

His retirement to his private devotion (35); He prayed, prayed alone; to set us an example of secret prayer. Though as God he was prayed to, as man he prayed. Though he was glorifying God, and doing good, in his public work, yet he found time to be alone with his Father; and thus it became him to fulfil all righteousness. Now observe,

1. The time when Christ prayed.

(1) ... in the morning, the morning after the sabbath day. Note, When a sabbath day is over and past, we must not think that we may intermit our devotion till the next sabbath: no, though we go not to the synagogue, we must go to the throne of grace, every day in the week; and the morning after the sabbath particularly, that we may preserve the good impressions of the day. This ... was the ... first day of the week, which afterward he sanctified, and made remarkable, by another sort of rising early.

(2) ... early, a great while before day. When others were asleep in their beds, he was praying, as a genuine Son of David, who seeks God early, and directs his prayer in the morning; nay, and at midnight will rise to give thanks. ... When our spirits are most fresh and lively, then we should take time for devout exercises. He that is the first and best, ought to have the first and best.

2. The place where he prayed

He departed into a solitary place, either out of town, or some remote garden or out-building. Though he was in no danger of distraction, or of temptation to vain-glory, yet he retired, to set us an example to his own rule, When thou prayest enter into thy closet. Secret prayer must be made secretly. Those that have the most business in public, and of the best kind, must sometimes be alone with God; must retire into solitude, there to converse with God, and keep up communion with him.

Albert Barnes
And in the morning, rising up a great while, etc Luke says (4:42) “when it was day.” The passage in Mark means ... not literally “a great while before day,” but very early, or while there was yet “much appearance of night.” The place in Luke means “at daybreak,” at the beginning of day. Then, also, there is much appearance of night; and Luke and Mark therefore refer to the same time ... daybreak.

And departed into a solitary place, etc
Observe here:
1. that the Saviour, though perfectly holy, regarded the duty of secret prayer as of great importance.
2. that he, sought a solitary place for it - far away from the world and even from his disciples.
3. that it was early in the morning - always the best time, and a time when it should not be omitted.
4. if Jesus prayed, how much more important is it for us!
If Jesus did it in the morning, how much more important is it for us, before the world gets possession of our thoughts; before Satan fills us with unholy feelings; when we rise fresh from beds of repose, and while the world around us is still! David also thus prayed, Ps 5:3; 119:147. He that wishes to enjoy religion will seek a place of secret prayer in the morning. If that is omitted, all will go wrong, our piety will wither. The world will fill our thoughts. Temptations will be strong. Through the day, we shall find it impossible to raise our feelings to a state of proper devotion. It will be found to be true universally, “that the religious enjoyment through the day will be according to the state of the heart in the morning, and can therefore be measured by our faithfulness in early secret prayer.” How different, too, was the conduct of the Saviour from those who spend the precious hours of the morning in sleep! He knew the value of the morning hours; he rose while the world was still; he saw the light as it spread abroad in the east with fresh tokens of his Father’s presence, and joined with the universal creation in offering praise to the everywhere present God.

David Brown
And in the morning that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted ....
he went out all unperceived from Peter’s house, where He slept.
and departed into a solitary place, etc or, “continued in prayer.” He was about to begin His first preaching and healing circuit; and as on similar solemn occasions (Lk 5:16, 6:12, 9:18, 28, 29; Mk 6:46), He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing - not of His “strong crying and tears,” ... but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly Father ere His friends from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a day of miracles, that the next day would witness similar manifestations. When morning came, Peter, loath to break in upon the repose of his glorious Guest, would await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to see where the Lord lay, he finds it - like the sepulchre afterwards - empty! Speedily a party is made up to go in search of Him, Peter naturally leading the way.

Matthew 28:17

When they saw him, they worshipped him; but some doubted.

Albert Barnes

They worshipped him - Paid him honour as the Messiah.

But some doubted - As, for example, Thomas, Jhn 20:25. The disciples had not expected his resurrection; they were therefore slow to believe. The mention of their doubting shows that they were honest men that they were not easily imposed on that they had not previously agreed to affirm that he had risen - that they were convinced only by the strength of the evidence. Their caution in examining the evidence; their slowness to believe; their firm conviction after all their doubts; and their willingness to show their conviction even by their “death,” is most conclusive proof that they were “not” deceived in regard to the fact of his resurrection.

A T Robertson

But some doubted (hoi de edistasan). From dis (in two, divided in mind). Cf 14:31. The reference is not to the eleven who were all now convinced after some doubt, but to the others present. Paul states that over five hundred were present, most of whom were still alive when he wrote (1 Co 15:6). It is natural that some should hesitate to believe so great a thing at the first appearance of Jesus to them. Their very doubt makes it easier for us to believe. This was the mountain where Jesus had promised to meet them. This fact explains the large number present. Time and place were arranged beforehand. It was the climax of the various appearances and in Galilee where were so many believers. They worshipped (prosekunēsan) Jesus as the women had done (28:9). He is now their Risen Lord and Saviour.

John Calvin

It is wonderful that, after they had twice seen Christ, still some doubted. If any one choose to view this as referring to the first appearance, there will be no absurdity in that opinion; for the Evangelists are sometimes in the habit of blending a variety of transactions. But neither would it have the appearance of absurdity to suppose that in some of them the remains of their former terror led them again into hesitation; for we know that, when Christ appeared, they were struck with fear and amazement, till they had recovered their minds and had become accustomed to his presence. The meaning, therefore appears to me to be, that some at first hesitated, until Christ made a nearer and more familiar approach to them; but that when they certainly and absolutely recognised him, then they worshipped, because the splendour of his divine glory was manifest. And perhaps it was the same reason that suddenly caused them to doubt, and afterwards led them to worship him; namely, that he had laid aside the form of a servant, and had nothing in his appearance but what was heavenly.

David Brown

Ccertainly none of "the Eleven," after what took place at previous interviews in Jerusalem. But if the five hundred were now present, we may well believe this of some of them.

Matthew 22:14

For many are invited, but few are chosen.

A T Robertson

For many are called, but few chosen (polloi gar eisin klētoi oligoi de eklektoi). This crisp saying of Christ occurs in various connections. He evidently repeated many of his sayings many times as every teacher does. There is a distinction between the called (klētoi) and the chosen (eklektoi) called out from the called.

Albert Barnes

Our Saviour often uses this expression. It was probably proverbial. The Jews had been called, but few of them had been chosen to life. The great mass of the nation was wicked, and they showed by their lives that they were not chosen to salvation. The Gentiles also were invited to be saved, Isa 45:22. Nation after nation has been called; but few, few have yet showed that they were real Christians, the elect of God. It is also true that many who are in the church may prove to be without the wedding garment, and show at last that they were not the chosen of God. This remark in the 14th verse is the inference from the “whole parable,” and not of the part about the man without the wedding garment. It does not mean, therefore, that the great mass in the church are simply called and not chosen, or are hypocrites; but the great mass in “the human family,” in the time of Christ, who had been “called,” had rejected the mercy of God.

Matthew Henry
The parable is concluded with that remarkable saying which we had before (20:16), Many are called, but few are chosen. Of the many that are called to the wedding feast, if you set aside all those as unchosen that make light of it, and avowedly prefer other things before it; if then you set aside all that make a profession of religion, but the temper of whose spirits and the tenor of whose conversation are a constant contradiction to it; if you set aside all the profane and all the hypocritical, you will find that they are few, very few, that are chosen; many called to the wedding feast, but few chosen to the wedding garment, that is, to salvation, by sanctification of the Spirit. This is the strait gate and narrow way, which few find.

Matthew 21:22

If you believe, you will receive whatever you ask for in prayer.

Albert Barnes

He adds an encouragement for them to pray, assuring them that they should have all things which they asked.

This promise was evidently a special one, given to them in regard to working miracles. To them it was true, but it is manifest that we have no right to apply this promise to ourselves. It was desired especially for the apostles; nor have we a right to turn it from its original meaning. There are other promises in, abundance on which we “may” rely in prayer, with confident assurance that our prayers will be heard. ...

C H Spurgeon

This gives us a grand cheque-book on the Bank of Faith, which we may use without stint. How wide are the terms: “all things, whatsoever ye shall ask in prayer, believing”! If we are enabled to pray the prayer of faith, we shall gain the blessing, be it whatever it may. This is not possible concerning things unpromised, or things not according to the divine will. Believing prayer is the shadow of the coming blessing. It is a gift from God, not a fancy of the human will, nor a freak of idle wishing. “Believing, ye shall receive;” but too often the believing is not there.

Matthew Henry

The way and means of exercising this faith, and of doing that which is to be done by it; All things whatsoever ye shall ask in prayer, believing, ye shall receive. Faith is the soul, prayer is the body; both together make a complete man for any service. Faith, if it be right, will excite prayer; and prayer is not right, if it do not spring from faith. This is the condition of our receiving - we must ask in prayer, believing. The requests of prayer shall not be denied; the expectations of faith shall not be frustrated. We have many promises to this purport from the mouth of our Lord Jesus, and all to encourage faith, the principal grace, and prayer, the principal duty, of a Christian. It is but ask and have, believe and receive; and what would we more? Observe, How comprehensive the promise is - all things whatsoever ye shall ask; this is like all and every the premises in a conveyance. All things, in general; whatsoever, brings it to particulars; though generals include particulars, yet such is the folly of our unbelief, that, though we think we assent to promises in the general, yet we fly off when it comes to particulars, and therefore, that we might have strong consolation, it is thus copiously expressed, All things whatsoever.

Matthew 20:15

Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?

David Brown

Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? that is, "You appeal to justice, and by that your mouth is shut; for the sum you agreed for is paid you. Your case being disposed of, with the terms I make with other labourers you have nothing to do; and to grudge the benevolence shown to others, when by your own admission you have been honourably dealt with, is both unworthy envy of your neighbour, and discontent with the goodness that engaged and rewarded you in his service at all."

Matthew Henry

• He had no reason to quarrel with the master; for what he gave was absolutely his own, Mat 20:15. As before he asserted his justice, so here his sovereignty; Is it not lawful for me to do what I will with my own?

Note, [1] God is the Owner of all good; his propriety in it is absolute, sovereign, and unlimited.
[2] He may therefore give or withhold his blessings, as he pleases. What we have, is not our own, and therefore it is not lawful for us to do what we will with it; but what God has, is his own; and this will justify him, First, In all the disposals of his providence; when God takes from us that which was dear to us, and which we could ill spare, we must silence our discontents with this; May he not do what he will with his own? Abstulit, sed et dedit - He hath taken away; but he originally gave. It is not for such depending creatures as we are to quarrel with our Sovereign. Secondly, In all the dispensations of his grace, God gives or withholds the means of grace, and the Spirit of grace, as he pleases. Not but that there is a counsel in every will of God, and what seems to us to be done arbitrarily, will appear at length to have been done wisely, and for holy ends. But this is enough to silence all murmurs and objectors, that God is sovereign Lord of all, and may do what he will with his own. We are in his hand, as clay in the hands of a potter; and it is not for us to prescribe to him, or strive with him.

• He had no reason to envy his fellow servant, or to grudge at him; or to be angry that he came into the vineyard no sooner; for he was not sooner called; he had no reason to be angry that the master had given him wages for the whole day, when he had idled away the greatest part of it; for Is thine eye evil, because I am good? See here,

[1] The nature of envy; It is an evil eye. The eye is often both the inlet and the outlet of this sin. Saul saw that David prospered, and he eyed him, 1Sam 18:9, 15. It is an evil eye, which is displeased at the good of others, and desires their hurt. What can have more evil in it? It is grief to ourselves, anger to God, and ill-will to our neighbour; and it is a sin that has neither pleasure, profit, nor honour, in it; it is an evil, an only evil.
[2] The aggravation of it; “It is because I am good.” Envy is unlikeness to God, who is good, and doeth good, and delighteth in doing good; nay, it is an opposition and contradiction to God; it is a dislike of his proceedings, and a displeasure at what he does, and is pleased with. It is a direct violation of both the two great commandments at once; both that of love to God, in whose will we should acquiesce, and love to our neighbour, in whose welfare we should rejoice. Thus man's badness takes occasion from God's goodness to be more exceedingly sinful.

Albert Barnes

The Hebrews used the word evil, when applied to the eye, to denote one envious and malicious, Dt 15:9; Pro 23:6. The eye is called evil in such cases, because envy and malice show themselves directly in the eye. No passions are so fully expressed by the eye as these. "Does envy show itself in the eye? is thine eye so soon turned to express envy and malice because I have chosen to do good?"

Matthew 13:16,17

But blessed are your eyes because they see, and your ears because they hear. For truly I tell you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.

Albert Barnes

Blessed are your eyes ... That is, you are happy that you are permitted to see truth which they will not see. You are permitted to understand the spiritual meaning of the parables, and in some degree the plan of salvation.

Many prophets and righteous men ... They wished to see the times of the Messiah. They looked to it as a time when the hopes of the world would be fulfilled and when the righteous would be happy, Abraham rejoiced to see my day ... (Jn 8:56). Compare also 1 Pet 1:10-12, Heb 11:13. So Isaiah and the prophets looked forward to the coming of the Messiah as the consummation of their wishes and the end of the prophecies, Rev 19:10. The object always dearest to the hearts of all righteous people is to witness the coming and advancement of the kingdom of Christ. Cf Rev 22:20.

John Gill

But blessed are your eyes, etc .... Which is to be understood both of corporal and intellectual sight: it was their happiness to see Christ in the flesh and converse with him in person, be eyewitnesses of his majesty and see with their own eyes the miracles ... the proofs and attestations of those doctrines they were to publish to all the world; and it was still their greater happiness, that they saw his glory, as the glory of the only begotten of the Father, full of grace and truth: many saw him in the flesh ... with their bodily eyes, but saw no beauty nor comeliness ... nothing amiable and desirable ... but these saw his personal and transcendent glories, as the Son of God, his fullness as mediator, his suitableness as a Saviour and Redeemer and all the characters of the Messiah in him; and so believed, and were sure that he was the Christ, the Son of the living God: they saw Christ, not in the promise, as Abraham and other patriarchs ...  through types and shadows as the saints of the OT ... to them it was given to know and understand the mysteries of grace, respecting the person, offices, obedience, sufferings and death of Christ.

And your ears, etc. This also must be understood of corporal and intellectual hearing, another branch of their present happiness. They heard the words of truth from the lips of that great prophet Moses said should rise up among them ... whom they should hear ... heard ... a voice from heaven, declaring him to be the beloved Son of God, in whom he was well pleased ... heard the gospel preached by him, not only so as to be affected with it and give their assent to it but also to understand it spiritually and experimentally, and to bring forth the fruit of it; and so were that sort of hearers, signified by the good ground in the parable .... the forms of speech in which the happiness of the disciples is here expressed seem to be in common use with the Jews, when they would extol the peculiar attainments of a man ....

For verily I say etc .... This is added for the further confirmation of what is before said, concerning the happiness of the disciples, in seeing and hearing what they did:
that many prophets, and righteous men Luke (10:24) says "kings"

have desired to see those things which ye see, etc To see Christ in the flesh, and have a clearer insight into the knowledge of the mysteries of grace, were things very desirable to men of the highest class in church and state, and of the best characters, such as Abraham (Jn 8:56) Jacob (Gn 49:18) David (Ps 14:7) ... Isaiah, and the saints with him (25:9) with many others. These indeed had a sight of Christ, but a very distant one; they saw him afar off in the promises and prophecies of him; and not very clearly, but through dark types and cloudy sacrifices; whereas the disciples saw him in person, heard him preach, took in the evidence of his miracles, and felt the power of his doctrines, and spiritually and savingly understood them. ....

Matthew Henry

For the exciting of our thankfulness, and the quickening of our diligence, it is good for us to consider what means we enjoy and what discoveries are made to us, now under the gospel, above what they had, and enjoyed, who lived under the OT dispensation, especially in the revelation of the atonement for sin; see what are the advantages of the NT above the OT ... and see that our improvements be proportionable to our advantages.

Matthew 12:8

For the Son of Man is Lord of the Sabbath.

Albert Barnes

To crown all, Christ says that he was Lord of the Sabbath. He had a right to direct the manner of its observance - undoubted proof that he is divine.

David Brown

In what sense now is the Son of man Lord of the sabbath day? Not surely to abolish it - that surely were a strange lordship, especially just after saying that it was made or instituted for Man - but to own it, to interpret it, to preside over it and to ennoble it, by merging it in the “Lord’s Day” (Rev 1:10), breathing into it an air of liberty and love necessarily unknown before, and thus making it the nearest resemblance to the eternal sabbatism.

Matthew Henry

The Son of man is Lord even of the sabbath day That law, as all the rest, is put into the hand of Christ, to be altered, enforced, or dispensed with, as he sees good. It was by the Son that God made the world, and by him he instituted the sabbath in innocency; by him he gave the ten commandments at mount Sinai, and as Mediator he is entrusted with the institution of ordinances, and to make what changes he thought fit; and particularly, as being Lord of the sabbath, he was authorized to make such an alteration of that day, as that it should become the Lord's day, the Lord Christ's day. And if Christ be the Lord of the sabbath, it is fit the day and all the work of it should be dedicated to him. By virtue of this power Christ here enacts, that works of necessity, if they be really such, and not a pretended and self-created necessity, are lawful on the sabbath day; and this explication of the law plainly shows that it was to be perpetual. Exceptio firmat regulam - The exception confirms the rule.

Thomas Scott

He was Ruler of his church. Thus he intimated, that, as "Son of God" he instituted the Sabbath, gave the law from Sinai, and had lost none of his authority by his humiliation, but should make such alterations respecting the time and circumstances of observing this sacred rest, as it became him. It cannot be that Christ would have so often discussed this subject, and shown what is lawful on the Sabbath, without allowing exceptions, if he had not intended, that the institution substantially should continue in full force under the Christian dispensation.

Philip Doddridge

This certainly implies that the Sabbath was an institution of great and distinguished importance; and may perhaps refer also to that signal authority which Christ, by the ministry of his apostles should exert over it, in changing it from the seventh to the first day of the week.

Matthew 10:16

I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves.

David Brown

To be left exposed, as sheep to wolves, would have been startling enough; but that the sheep should be sent among the wolves would sound strange indeed. No wonder this announcement begins with the exclamation, Behold.

Be ye therefore wise, etc Wonderful combination this! Alone, the wisdom of the serpent is mere cunning, ... the harmlessness of the dove little better than weakness ... in combination, the wisdom of the serpent would save them from unnecessary exposure to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age ... how harmoniously were these qualities displayed! Instead of the fanatical thirst for martyrdom ... there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand.

Matthew Henry

... what may a flock of poor, helpless, unguarded sheep expect, in the midst of ... ravenous wolves, but to be worried and torn?

Note, Wicked men are like wolves, in whose nature it is to devour and destroy. God's people, and especially his ministers, are like sheep among them, of a contrary nature and disposition, exposed to them, and commonly an easy prey to them. It looked unkind in Christ to expose them to so much danger, who had left all to follow him; but he knew that the glory reserved for his sheep, ... would be a recompense sufficient for sufferings as well as services. They are as sheep among wolves, that is frightful; but Christ sends them forth, that is comfortable; for he that sends them forth will protect them and bear them out. But that they might know the worst, he tells them ... what they must expect.

Be ye wise, etc ... a precept, recommending to us that wisdom of the prudent, which is to understand his way, as useful at all times, but especially in suffering times. “Therefore, because you are exposed, as sheep among wolves; be ye wise as serpents; not ... foxes, whose cunning is to deceive others; but ... serpents, whose policy is only to defend themselves and to shift for their own safety.” ... disciples of Christ are hated and persecuted as serpents ... their ruin is sought ... they need the serpent's wisdom.

Note, It is the will of Christ that his people and ministers, being so much exposed to troubles in this world, as they usually are, should not needlessly expose themselves, but use all fair and lawful means for their own preservation. .... We must be wise, not to pull trouble upon our own heads; wise to keep silence in an evil time and not to give offence, if we can help it.

Be ye harmless, etc “Be mild ... meek ... dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall, as doves ... this must always go along with the former.” They are sent forth among wolves, therefore must be as wise as serpents, but they are sent forth as sheep, therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong anyone else; must use the harmlessness of the dove to bear twenty injuries, rather than the subtlety of the serpent to offer or to return one.

Note, It must be the continual care of all Christ's disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a dove-like spirit, when ... beset with birds of prey, that we may neither provoke ... nor be provoked ....

Albert Barnes

... That is, I send you, inoffensive and harmless, into a cold, unfriendly and cruel world. Your innocence will not be a protection.

... Serpents have always been an emblem of wisdom and cunning, Gen 3:1. The Egyptians used the serpent in their hieroglyphics as a symbol of wisdom. Probably the thing in which Christ directed his followers to imitate the serpent was in its caution in avoiding danger. No animal equals them in ... rapidity and skill ... in escaping danger. So said Christ to his disciples, You need caution and wisdom in the midst of a world that will seek your lives. He directs them, also, to be harmless, not to provoke danger ... do injury, and ... make their fellow-men justly enraged against them.

Doves are ... a striking emblem of innocence. Most people would foolishly destroy a serpent, be it ever so harmless, yet few are so hard-hearted as to kill a dove.

Marvin Vincent

I send, etc (ego apostello) Cognate to the word apostolos (apostle). The I is emphatic: “It is I that send you forth.”

Wise (phronimoi) So AV and RV. Denoting prudence with regard to their own safety. Wycliffe, "wary".

Harmless (akeraioi) Lit, unmixed, unadulterated. Used of wine without water, and of metal without alloy. Hence guileless ... Luther, "without falsity". Cf Rom 16:19; Phi 2:15. They were to imitate the serpent's wariness, but not his wiliness. “The presence of the wolves demands that ye be wary; the fact that ye are my apostles (compare “I send you”) demands that ye be guileless” (Dr Morison).

Matthew 9:12

On hearing this, Jesus said, It is not the healthy who need a doctor, but the sick.

A T Robertson

But they that are sick (alla hoi kakōs echontes). Probably a current proverb about the physician. As a physician of body and soul Jesus was bound to come in close touch with the social outcasts.

Albert Barnes

Sick persons only needed his aid. A physician would not commonly be found with those ... in health. His proper place was among the sick. So, says he, "If you Pharisees are such as you think yourselves - already pure and holy - you do not need my aid. It would be of no use to you, and you would not thank me for it. With those persons who feel that they are sinners I may be useful, and there is my proper place." Or ... "I came on purpose to save sinners: my business is with them. There are none righteous; and as a physician is in his proper place with the sick so am I with guilty and miserable sinners."

John Gill

But when .... The charge the Pharisees brought against him, and the insinuations they had made of him to his disciples; which he either overheard himself, or his disciples related to him,

he said ... the Pharisees, with an audible voice, not only to confute and convince them, but chiefly to establish his disciples, they were endeavouring to draw away from him

they that be whole ... by which he would signify that he was a "physician": and so he is in a spiritual sense ...

• very skilful ... he knows the nature of all the diseases of the soul, without being told them by the patient; what are the true causes ... what is proper to apply; ... the best time ... the best manner ...
• universal ... with regard both to diseases and to persons that apply to him; he heals all sorts of persons and all sorts of diseases; such as are blind from ... birth ... deaf ... halt ... lame, such as have broken hearts, yea the plague in their hearts, and have stony ones, and all the relapses of his people; which he does by his stripes and wounds, by the application of his blood, by his word and Gospel, through sinners looking to him, and touching him ...
• infallible ... none ever went from him without a cure; none ever perished under his hands; the disease he heals never returns more to prevail, so as to bring on death and destruction ...
• freely, without money, and without price. ...

Now Christ argues from this his character, in vindication of himself ... he was with these persons, not as a companion ... but ... a physician ... and as it is not unlawful, but highly proper and commendable, that a physician should be with the sick; so it was very lawful, fit and proper, yea praiseworthy ... to be among these publicans and sinners, for their spiritual good. He suggests indeed, that they that be whole, in perfect health and strength, as the Pharisees thought themselves ... even free from all the maladies and diseases of sin, were strong, robust ... able to do anything and everything of themselves; these truly stood in no need of him ... a physician, in their own apprehension; they saw no need of him; in principle they had no need of him, and in practice did not make use of him ... therefore it was to no purpose to attend them, but converse with others, who had need ...

These words seem to be ... proverbial ... there is something like it in the Talmud, ... "he that is afflicted with any pain goes", or "let him go to the physician's house"; that is, he that is attended with any sickness or disease ... ought to consult a physician.

Matthew 5:8

Blessed are the pure in heart, for they will see God.

Mathew Henry

This is the most comprehensive of all the beatitudes; here holiness and happiness are fully described and put together.

1. Here is the most comprehensive character of the blessed: they are pure in heart. Note, True religion consists in heart-purity. Those who are inwardly pure, show themselves to be under the power of pure and undefiled religion. ...

2. Here is the most comprehensive comfort of the blessed; They shall see God. Note

(1) It is the perfection of the soul's happiness to see God; seeing him, as we may by faith in our present state, is a heaven upon earth; and seeing him as we shall in the future state, in the heaven of heaven. ...

(2) The happiness of seeing God is promised to those, and those only, who are pure in heart. None but the pure are capable of seeing God, nor would it be a felicity to the impure. What pleasure could an unsanctified soul take in the vision of a holy God? ....

John Wesley

The Pure in Heart are those whose hearts have been purified through faith in the blood of Christ Jesus. They are purified from unholy affections and filthiness of the flesh and spirit by perfecting holiness in the fear of God (2 Cor 7:1). They have the spirit of gentleness and meekness and hunger and thirst after righteousness (verse 6).
The Pure in Heart shall see God. What a blessing this will be! God will bless them with the clearest communication of his Spirit as they proceed through this present life, the most intimate of fellowship with the Father and with His Son Jesus Christ (1 John 1:3). He will cause his glory and countenance to shine upon them. The Pure in Heart do see God dealing with every aspect of their lives, and they see his hand over them for good ....

Albert Barnes

Blessed are the pure in heart That is, whose minds, motives, and principles are pure; who seek not only to have the external actions correct, but who desire to be holy in heart, and who are so. Man looks on the outward appearance, but God looks on the heart.

They shall see God There is a sense in which all will see God, Rev 1:7 ... as a Judge, not as a Friend. In this place it is spoken of as a special favour. So also in Rev 22:4 And they shall see his face. To see the face of one, or to be in the presence of anyone, were terms among the Jews expressive of great favour. It was regarded as a high honour to be in the presence of kings and princes, and to be permitted to see them, Prov 22:29 He shall stand before kings. See also 2 Kings 25:19 Those that stood in the king’s presence; in the Hebrew, those that saw the face of the king; that is, who were his favourites and friends. So here, to see God, means to be his friends and favourites and to dwell with him in his kingdom.

A T Robertson

Shall see God (ton theon opsontai). Without holiness no man will see the Lord in heaven (Heb 12:14). The Beatific Vision is only possible here on earth to those with pure hearts. No other can see the King now. Sin befogs and beclouds the heart so that one cannot see God. Purity has here its widest sense and includes everything.

Matthew 4:20

At once they left their nets and followed him.

Matthew Henry

Note, Those who would follow Christ aright, must leave all to follow him. Every Christian must leave all in affection, set loose to all, must hate father and mother (Luke 14:26), must love them less than Christ, must be ready to part with his interest in them rather than with his interest in Jesus Christ; but those who are devoted to the work of the ministry are, in a special manner, concerned to disentangle themselves from all the affairs of this life, that they may give themselves wholly to that work which requires the whole man.

Albert Barnes

At once Immediately - as all should do when the Lord Jesus calls them.

They left their nets Their nets were the means of their living, perhaps all their property. By leaving them immediately, and following him, they gave every evidence of sincerity. They showed, what we should, that they were willing to forsake all for the sake of Jesus, and to follow him wherever he should lead them. They went forth to persecution and death for his sake; but also to the honour of saving souls from death, and establishing a church that shall continue to the end of time. Little did they know what awaited them when they left their unmended nets to rot on the beach, and followed the unknown and unhonoured Jesus of Nazareth. So we know not what awaits us when we become his followers; but we should cheerfully go when our Saviour calls, willing to commit all into his hands - come honour or dishonour, sickness or health, riches or poverty, life or death. Be it ours to do our duty at once, and to commit the result to the great Redeemer who has called us. ...

And followed him This is an expression denoting that they became his disciples, 2 Kings 6:19.