Mark 11:17

And as he taught them, he said, “Is it not written: ‘My house will be called a house of prayer for all nations’? But you have made it ‘a den of robbers.’”

 

A T Robertson

For all the nations (pāsin tois ethnesin). Mark alone has this phrase from Isa 56:7, Jer 7:11. The people as well as the temple authorities were guilty of graft, extortion and desecration of the house of prayer. Jesus assumes and exercises Messianic authority and dares to smite this political and financial abuse. Some people deny the right of the preacher to denounce such abuses in business and politics even when they invade the realm of morals and religion. But Jesus did not hesitate.

 

John Gill

My houe, etc For not only the Jews went up to the temple to pray, see Lk 8:10, but the Gentiles also, who became of the Jewish religion, and had a court built for that purpose; and so the whole temple, from hence, was called an house of prayer: and the meaning is, not only that it should be called so by the Gentiles, but that it should be so to them, and made use of by them as such. Jarchi's note on the clause in Isa 56:7 is "not for Israel only, but also for the proselytes."

Den of robbers, etc for no other, in our Lord's esteem, were the buyers and sellers of sheep, oxen, and doves, and the money changers, and the priests that encouraged them, and had a profit out of them: now these had their seats, shops, and tables, within the mountain of the house; and even in that part of it, which was assigned to the Gentiles, the nations of the world, who became proselytes, and came up to Jerusalem to worship there at certain times; See Mt 21:13.

 

Matthew Henry

He gave a good reason for this; because it was written, My house shall be called of all nations, The house of prayer, (17). So it is written, Isa 56:7. It shall pass among all people under that character. It shall be the house of prayer to all nations; it was so in the first institution of it; when Solomon dedicated it, it was with an eye to the sons of the strangers, 1Ki 8:41. And it was prophesied that it should be yet more so. Christ will have the temple, as a type of the gospel-church, to be,

(1) A house of prayer. After he had turned out the oxen and doves, which were things for sacrifice, he revived the appointment of it as a house of prayer, to teach us that when all sacrifices and offerings should be abolished, the spiritual sacrifices of prayer and praise should continue and remain for ever. (2) That it should be so to all nations, and not to the people of the Jews only; for whosoever shall call upon the name of the Lord, shall be saved, though not of the seed of Jacob, according to the flesh. It was therefore insufferable for them to make it a den of thieves, which would prejudice those nations against it, whom they should have invited to it. When Christ drove out the buyers and sellers at the beginning of his ministry, he only charged them with making the temple a house of merchandise (Jn 2:16); but now he chargeth them with making it a den of thieves, because since then they had twice gone about to stone him in the temple (Jn 8:59; 10:31), or because the traders there were grown notorious for cheating their customers, and imposing upon the ignorance and necessity of the country people, which is no better than downright thievery. Those that suffer vain worldly thoughts to lodge within them when they are at their devotions, turn the house of prayer into a house of merchandise; but they that make long prayers for pretence to devour widows' houses, turn it into a den of thieves.

Mark 6:6a

He was amazed at their lack of faith.

John Gill

And he marvelled because of their unbelief,.... Which was the reason, as Matthew says (13:58), why he did not many mighty works there, because they continued their prejudices against him, and their unbelief in him, notwithstanding what he did do, which was matter of admiration to him; wherefore he took his leave of them, as an ungrateful and unworthy people; and it is never after observed, that he returned there any more. It was a surprise to Christ, as man, that his countrymen should not believe in him, but reject him as the Messiah, on account of the above things: since they knew his parentage and education, and mean employ among them, even almost to that time; and yet such were his ministry and miracles, and such were his wisdom and power he was possessed of, that they could not account for; they might at least have concluded, seeing it was clear to them he had not them from men, that he had a mission and commission from God, and was qualified by him for such service and work; though they might have carried their reasonings further, and it was marvellous they should not, and have believed him to be more than a man, to have been a divine person, and the true Messiah; the proofs of Christ's deity and Messiahship are so plain and incontestable, that it is amazing that there should be any, who have read them or heard of them, that should be deists, or continue unbelievers. Such unbelief must be owing to a wretched stupidity, and judicial blindness of mind.

Matthew Henry

We never find Christ wondering but at the faith of the Gentiles that were strangers, as the centurion (Mt 8:10) and the woman of Samaria, and at the unbelief of Jews that were his own countrymen. Note, The unbelief of those that enjoy the means of grace, is a most amazing thing.

A T Robertson

And he marvelled because of their unbelief (kai ethaumasen dia tēn apistian autōn). Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Mt 8:10; Lk 7:9). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mk 3:21, 31). There is no proof that she ever lost faith in her wonderful Son.

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.

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 27:19

While Pilate was sitting on the judge’s seat, his wife sent him this message: “Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him.”

C H Spurgeon

Here was an unlooked-for witness to the innocence of Christ. Whether the dream of Pilate's wife was a divine revelation of Christ’s glory or not, we cannot tell; but the message sent by her to the governor must have made him even more anxious than before to release Jesus.

A T Robertson

His wife (hē gunē autou). Poor Pilate was getting more entangled every moment as he hesitated to set Jesus free whom he knew to be free of any crime against Caesar. Just at the moment when he was trying to enlist the people in behalf of Jesus against the schemes of the Jewish leaders, his wife sent a message about her dream concerning Jesus. She calls Jesus "that righteous man" (tōi dikaiōi ekeinōi) and her psychical sufferings increased Pilate’s superstitious fears. Tradition names her Procla and even calls her a Christian which is not probable. But it was enough to unnerve the weak Pilate as he sat on the judgment-seat (epi tou bēmatos) up over the pavement.

John Calvin

Although the thoughts which had passed through the mind of Pilate’s wife during the day might be the cause of her dream, yet there can be no doubt that she suffered these torments, not in a natural way ... but by an extraordinary inspiration of God. It has been commonly supposed that the devil stirred up this woman, in order to retard the redemption of mankind; which is in the highest degree improbable, since it was he who excited and inflamed, to such a degree, the priests and scribes to put Christ to death. We ought to conclude, on the contrary, that God the Father took many methods of attesting the innocence of Christ, that it might evidently appear that he suffered death in the room of others, - that is, in our room. God intended that Pilate should so frequently acquit him with his own mouth before condemning him, that in his undeserved condemnation the true satisfaction for our sins might be the more brightly displayed. Matthew expressly mentions this, that none may wonder at the extreme solicitude of Pilate, when he debates with the people, in the midst of a tumult, for the purpose of saving the life of a man whom he despised. And, indeed, by the terrors which his wife, had suffered during the night, God compelled him to defend the innocence of his own Son; not to rescue him from death, but only to make it manifest, that in the room of others he endured that punishment which he had not deserved. ....

John Gill
When he was set down on, etc That is, when Pilate the governor, as the Syriac and Persic versions read, was set down upon the bench, and while he was sitting there, and trying of Jesus:
his wife sent unto him her name, according to the Ethiopians, was Abrokla; who might be a Jewess, as the wife of Felix was, Acts 24:24, and a favourer of Jesus, or, at least, a religious person; and if, only a mere Heathen, yet had some notion of justice being to be done; and however, pressed by her dream, sent a messenger to her husband, as he was trying this cause:
saying, have thou nothing to do, etc meaning Jesus, whom she either knew to be so, or concluded from her dream that he was one: and her sense is, that her husband would have no hand in his condemnation and death, but rather do all he could to release and save him. She might know that he had gone some lengths already against him; that he had the night before granted a band of soldiers to the chief priests to apprehend him; and knew he rose early that morning, at the request of the same, to try him; and he was now before him, and she might be apprehensive that he was forward to condemn him to death, and therefore sends this cautionary message; alleging this for a reason,
for I have suffered ... in a dream, etc. The Arabic and Persic versions read, "this night". Pilate might rise that morning before she was awake, and had an opportunity of telling her dream; or she might dream it after he was gone; in which she was sadly distressed about Jesus, and might have some hints given her of the miserable consequences of his death, not only to the Jewish nation, but to her husband and family; which gave her great uneasiness and disquietude. Some have thought, that this dream was from the devil, willing to hinder the death of Christ, and so man's redemption and salvation by it; but had he had any such intention, the most effectual method would have been to have persuaded the chief priests and elders off of it, and in attempting it; whereas, on the contrary, they were instigated by him to it: and whatever natural causes there might be of this dream, ... yet, doubtless, this was of God, and with a design that a testimony should be bore to the innocency of Christ every way; as by Judas that betrayed him, by Pilate his judge and by his wife.

Matthew 25:13

Therefore keep watch, because you do not know the day or the hour.

David Brown

Watch therefore; for ye know, etc - This, the moral or practical lesson of the whole parable, needs no comment.

A T Robertson

Watch therefore (grēgoreite oun). This is the refrain with all the parables. Lack of foresight is inexcusable. Ignorance of the time of the second coming is not an excuse for neglect, but a reason for readiness. Every preacher goes up against this trait in human nature, putting off till another time what should be done today.

John Gill
Watch therefore ... In ordinances, in prayer, public and private, in hearing the word, at the Lord's supper, and in every religious exercise; over the heart, the thoughts and affections of it; over words, actions, life and conversation; and against all sin and unbelief, Satan's temptations, the world and its charms and snares, false teachers and their doctrines and for the bridegroom's coming. This is the use and application of the whole parable, and shows the general design of it; the reason to enforce watchfulness follows:
for ye know neither the day nor the hour; of death, or of judgment, or of the coming of the son of man, of one or the other; for it is added,
wherein the son of man cometh: that he will come is certain, and that quickly; the time is fixed, but when it will be is unknown; and therefore it becomes us to be our watch and guard. This last clause is not in the Vulgate Latin, nor in the Syriac, Arabic, Persic and Ethiopic versions, and was wanting in three of Beza's copies, but is in most Greek copies and in Munster's Hebrew Gospel, and seems to be necessary.

C H Spurgeon
Our Lord again enjoins upon his followers the duty of watchfulness, as in 24:42; and repeats, in a slightly-altered form, the reason previously given: “For ye know neither the day nor the hour wherein the Son of man cometh.” It is idle to say that we may find out the year, if not the day and hour, of Christ’s coming. The time of the end is hidden, and shall not be known until sudden1y he shall appear “in the clouds of heaven in power and great glory.” It should be our one great concern to be sure that we shall be ready to meet him whenever he may come.

Matthew 24:14

And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.

A T Robertson
Shall be preached (keruchthēsetai). Heralded in all the inhabited world. En holēi tēi oikoumenēi supply gēi. It is not here said that all will be saved nor must this language be given too literal and detailed an application to every individual.


Marvin Vincent
World (toi oikoumene) Lit, the inhabited. The whole habitable globe. Rev, in margin, inhabited earth.


Matthew Henry

He foretells the preaching of the gospel in all the world This gospel shall be preached, and then shall the end come.
Observe here
1. It is called the gospel of the kingdom, because it reveals the kingdom of grace, which leads to the kingdom of glory; sets up Christ's kingdom in this world; and secures ours in the other world.
2. This gospel, sooner or later, is to be preached in all the world, to every creature, and all nations are to be discipled by it; for in it Christ is to be Salvation to the ends of the earth; for this end the gift of tongues was the first-fruits of the Spirit.
3. The gospel is preached for a witness to all nations, that is, a faithful declaration of the mind and will of God concerning the duty which God requires from man, and the recompence which man may expect from God. It is a record (1 Jn 5:11), it is a witness, for those who believe, that they shall be saved, and against those who persist in unbelief, that they shall be damned ... But how does this come in here?
(1) It is intimated that the gospel should be, if not heard, yet at least heard of, throughout the then known world, before the destruction of Jerusalem; that the Old Testament church should not be quite dissolved till the New Testament was pretty well settled, had got considerable footing, and began to make some figure. Better is the face of a corrupt degenerate church than none at all. Within forty years after Christ's death, the sound of the gospel was gone forth to the ends of the earth, Rom 10:18. St Paul fully preached the gospel from Jerusalem, and round about unto Illyricum; and the other apostles were not idle. The persecuting of the saints at Jerusalem helped to disperse them, so that they went everywhere, preaching the word, Acts 8:1-4. And when the tidings of the Redeemer are sent over all parts of the world, then shall come the end of the Jewish state. Thus, that which they thought to prevent, by putting Christ to death, they thereby procured; all men believed on him, and the Romans came, and took away their place and nation, Jn 11:48. Paul speaks of the gospel being come to all the world, and preached to every creature, Col 1:6-23.
(2) It is likewise intimated that even in times of temptation, trouble and persecution, the gospel of the kingdom shall be preached and propagated, and shall force its way through the greatest opposition. Though the enemies of the church grow very hot, and many of her friends very cool, yet the gospel shall be preached. And even then, when many fall by the sword and by flame, and many do wickedly, and are corrupted by flatteries, yet then the people that do know their God, shall be strengthened to do the greatest exploits of all, in instructing many; see Dan 11:32,33; and see an instance, Php 1:12-14.
(3) That which seems chiefly intended here, is, that the end of the world shall be then, and not till then, when the gospel has done its work in the world. The gospel shall be preached, and that work carried on, when you are dead; so that all nations, first or last, shall have either the enjoyment, or the refusal, of the gospel; and then cometh the end, when the kingdom shall be delivered up to God, even the Father; when the mystery of God shall be finished, the mystical body completed, and the nations either converted and saved, or convicted and silenced, by the gospel; then shall the end come, of which he had said before (6, 7), not yet, not till those intermediate counsels be fulfilled. The world shall stand as long as any of God's chosen ones remain uncalled; but, when they are all gathered in, it will be set on fire immediately.

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 18:6

If anyone causes one of these little ones - those who believe in me - to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea.

A T Robertson
These little ones (tōn mikrōn toutōn). In the same sense as “one such little one” above. The child is the type of believers.
A great millstone (mulos onikos), literally, “a millstone turned by an ass.” The upper millstone was turned by an ass (onos). There were no examples of the adjective onikos (turned by an ass) outside the NT until the papyri revealed several for loads requiring an ass to carry them, stones requiring an ass to move them, etc. Deissmann (Light from the Ancient East, p 81) notes it also in papyri examples about the sale of an ass and tax for an ass’s burden of goods.
The depth of the sea (tōi pelagei tēs thalassēs). “The sea of the sea.” Pelagos probably from plēsso, to beat, and so the beating, splashing waves of the sea. “Far out into the open sea, a vivid substitute for eis tēn thalassan” (McNeile).

Matthew Henry

Those that thus humble themselves will be afraid,
[1] That nobody will receive them; ... verse 5

[2] They will be afraid that everybody will abuse them; the basest men delight to trample upon the humble; Vexat censura columbas - Censure pounces on doves. This objection he obviates (6), where he warns all people, as they will answer it at their utmost peril, not to offer any injury to one of Christ's little ones. This word makes a wall of fire about them; he that touches them, touches the apple of God's eye.
Observe, First, The crime supposed; offending one of these little ones that believe in Christ. Their believing in Christ, though they be little ones, unites them to him, and interests him in their cause, so that, as they partake of the benefit of his sufferings, he also partakes in the wrong of theirs. Even the little ones that believe have the same privileges with the great ones, for they have all obtained like precious faith. There are those that offend these little ones, by drawing them to sin (1Co 8:10, 11), grieving and vexing their righteous souls, discouraging them, taking occasion from their mildness to make a prey of them in their persons, families, goods, or good name. Thus the best men have often met with the worst treatment in this world.
Secondly, The punishment of this crime; intimated in that word, Better for him that he were drowned in the depth of the sea. The sin is so heinous, and the ruin proportionably so great, that he had better undergo the sorest punishments inflicted on the worst of malefactors, which can only kill the body.
Note, 1. Hell is worse than the depth of the sea; for it is a bottomless pit, and it is a burning lake. The depth of the sea is only killing, but hell is tormenting. We meet with one that had comfort in the depth of the sea, it was Jonah (Jon 2:2, 4, 9); but never any had the least grain or glimpse of comfort in hell, nor will have to eternity.
2. The irresistible irrevocable doom of the great Judge will sink sooner and surer, and bind faster, than a mill-stone hanged about the neck. It fixes a great gulf, which can never be broken through, Lk 16:26. Offending Christ's little ones, though by omission, is assigned as the reason of that dreadful sentence, Go ye cursed, which will at last be the doom of proud persecutors.

Matthew 16:24

Then Jesus said to his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me.

A T Robertson
Take up his cross (aratō ton stauron autou). Pick up at once, aorist tense. This same saying in Mat 10:38, which see. But pertinent here also in explanation of Christ’s rebuke to Peter. Christ’s own cross faces him. Peter had dared to pull Christ away from his destiny. He would do better to face squarely his own cross and to bear it after Jesus. The disciples would be familiar with cross-bearing as a figure of speech by reason of the crucifixion of criminals in Jerusalem.
Follow (akaloutheitō). Present tense. Keep on following.

John Calvin
Then Jesus said to his disciples. As Christ saw that Peter had a dread of the cross, and that all the rest were affected in the same way, he enters into a general discourse about bearing the cross and does not limit his address to the twelve apostles, but lays down the same law for all the godly. We have already met with a statement nearly similar (10:38) but in that passage the apostles were only reminded of the persecution which awaited them, as soon as they should begin to discharge their office; while a general instruction is here conveyed, and the initiatory lessons, so to speak, inculcated on all who profess to believe the gospel.
If any man will come after me. These words are used for the express purpose of refuting the false views of Peter. Presenting himself to every one as an example of self-denial and of patience, he first shows that it was necessary for him to endure what Peter reckoned to be inconsistent with his character, and next invites every member of his body to imitate him. The words must be explained in this manner: “If any man would be my disciple, let him follow me by denying himself and taking up his cross, or, let him conform himself to my example.” The meaning is, that none can be reckoned ... disciples ... unless they are true imitators of him, and are willing to pursue the same course.
He lays down a brief rule for our imitation, in order to make us acquainted with the chief points in which he wishes us to resemble him. It consists of two parts, self-denial and a voluntary bearing of the cross. Let him deny himself. This self-denial is very extensive, and implies that we ought to give up our natural inclinations, and part with all the affections of the flesh, and thus give our consent to be reduced to nothing, provided that God lives and reigns in us. We know with what blind love men naturally regard themselves, how much they are devoted to themselves, how highly they estimate themselves. But if we desire to enter into the school of Christ, we must begin with that folly to which Paul (1 Cor 3:18) exhorts us, becoming fools, that we may be wise; and next we must control and subdue all our affections.
And let him take up his cross. He lays down this injunction, because, though there are common miseries to which the life of men is indiscriminately subjected, yet as God trains his people in a peculiar manner, in order that they may be conformed to the image of his Son, we need not wonder that this rule is strictly addressed to them. It may be added that, though God lays both on good and bad men the burden of the cross, yet unless they willingly bend their shoulders to it, they are not said to bear the cross; for a wild and refractory horse cannot be said to admit his rider, though he carries him. The patience of the saints, therefore, consists in bearing willingly the cross which has been laid on them. Luke adds the word daily ... which is very emphatic; for Christ’s meaning is, that there will be no end to our warfare till we leave the world. Let it be the uninterrupted exercise of the godly, that when many afflictions have run their course, they may be prepared to endure fresh afflictions.

Matthew 15:11

What goes into someone’s mouth does not defile them, but what comes out of their mouth, that is what defiles them.

A T Robertson

This defileth the man (touto koinoi ton anthrōpon). This word is from koinos which is used in two senses, either what is “common” to all and general like the Koiné Greek, or what is unclean and “common” either ceremonially or in reality. The ceremonial “commonness” disturbed Peter on the housetop in Joppa (Acts 10:14). See also Acts 21:28; Heb 9:13. One who is thus religiously common or unclean is cut off from doing his religious acts. “Defilement” was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here:
Hear and understand (akouete kai sunietei) He has a profound distinction to draw. Moral uncleanness is what makes a man common, defiles him. That is what is to be dreaded, not to be glossed over. “This goes beyond the tradition of the elders and virtually abrogates the Levitical distinctions between clean and unclean” (Bruce). One can see the pettifogging pretenders shrivel up under these withering words.

Matthew Henry
The truth itself laid down (15:11) in two propositions, which were opposite to the vulgar errors of that time, and were therefore surprising.
1. Not that which goes into the mouth defileth the man. It is not the kind or quality of our food, nor the condition of our hands, that affects the soul with any moral pollution or defilement. The kingdom of God is not meat and drink, Rom 14:17. That defiles the man, by which guilt is contracted before God, and the man is rendered offensive to him, and disfitted for communion with him; now what we eat, if we do not eat unreasonably and immoderately, does not this; for to the pure all things are pure, Tit 1:15. The Pharisees carried the ceremonial pollutions, by eating such and such meats, much further than the law intended, and burdened it with additions of their own, which our Saviour witnesses against; intending hereby to pave the way to a repeal of the ceremonial law in that matter. He was now beginning to teach his followers to call nothing common or unclean; and if Peter, when ... bid to kill and eat, had remembered this ... he would not have said, Not so, Lord, ....
2. But that which comes out of the mouth, this defiles a man. We are polluted, not by the meat we eat with unwashen hands, but by the words we speak from an unsanctified heart; thus it is that the mouth causeth the flesh to sin, Ecc 5:6. Christ, in a former discourse, had laid a great stress upon our words (Mat 12:36, 37); and that was intended for reproof and warning to those that cavilled at him; this here is intended for reproof and warning to those that cavilled at the disciples, and censured them. It is not the disciples that defile themselves with what they eat, but the Pharisees ... with what they speak spitefully and censoriously of them.
Note, Those who charge guilt upon others for transgressing the commandments of men, many times bring greater guilt upon themselves, by transgressing the law of God against rash judging. Those most defile themselves, who are most forward to censure the defilements of others.

John Gill
Some scruples, about some of these things, did arise among the first Christians; but in process of time these difficulties were got over: nor is there any religion in abstinence from any sort of food; men, indeed, on a "physical" account, ought to be careful what they eat and drink, but not on a religious one; moderation in all ought to be used; and whatever is ate or drank, should be received with thankfulness, and done to the glory of God, and then no defilement can arise from hence ...

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 6:6

But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you.

Ambrose

You must not think that he means by this a room with four walls separating you physically from others, but the room that is within you, where your thoughts are shut up, the place which contains your feelings. This room of prayer is with you at all times, wherever you go it is a secret place and what happens there is witnessed by God alone.

A T Robertson

Into thy closet (eis to tameion). The word is a late syncopated form of tamieion from tamias (steward) and the root taṁ from temnō, to cut. So it is a store-house, a separate apartment, one’s private chamber, closet, or "den" where he can withdraw from the world and shut the world out and commune with God.

David Brown

Of course, it is not the simple publicity of prayer which is here condemned. It may be offered in any circumstances, however open, if not prompted by the spirit of ostentation but dictated by the great ends of prayer itself. It is the retiring character of true prayer which is here taught.

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 2:2

(Magi from the east came to Jerusalem) and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.”

A T Robertson

eidomen gar autou ton astera en tēi anatolēi. This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words "in the east" are probably to be taken with "we saw" ie we were in the east when we saw it, or still more probably "we saw his star at its rising" or "when it rose" as Moffatt puts it. The singular form here (tēi anatolēi) does sometimes mean "east" (Rev 21:13), though the plural is more common (Mt 2:1). In Lk 1:78 the singular means dawn as the verb (aneteilen) does in Mat 4:16 (LXX). The Magi ask where is the one born king of the Jews ... These men may have been Jewish proselytes and may have known of the Messianic hope ... The whole world was on tiptoe of expectancy for something. Moulton (JTS, 1902, 524) "refers to the Magian belief that a star could be the fravashi, the counterpart or angel (cf Mat 18:10) of a great man" (McNeile). They came to worship the newly born king of the Jews. ... Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God’s only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact.

John Calvin

The notion of some commentators, that he is said to have been born King, by indirect contrast with one who has been made or created a king, appears to me over ingenious. I rather suppose the Magi to have simply meant, that this king had been recently born, and was still a child, by way of distinguishing him from a king who is of age, ... for they immediately add, that they had been drawn, not by the fame of his exploits, or by any present exhibitions of his greatness, but by a heavenly presage of his future reign. But if the sight of a star had so powerful an effect on the Magi, woe to our insensibility, who, now that Christ the King has been revealed to us, are so cold in our inquiries after him!

And have come to worship him The reason why the star had been exhibited was, to draw the Magi into Judea, that they might be witnesses and heralds of the new King.  So far as respects themselves, they had not come to render to Christ such pious worship, as is due to the Son of God, but intended to salute him, according to the Persian custom, as a very eminent King. For their views, with regard to him, probably went no farther, than that his power and exalted rank would be so extraordinary as to impress all nations with just admiration and reverence. It is even possible, that they wished to gain his favour beforehand, that he might treat them favourably and kindly, if he should afterwards happen to possess dominion in the east.

Matthew Henry

Note, Those in whose hearts the day-star is risen, to give them anything of the knowledge of Christ, must make it their business to worship him. Have we seen Christ's star? Let us study to give him honour.