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God, nearly over and gone. Jesus is the true Shepherd, without him there is nothing but fainting, fatigue, vexation, and dispersion. O that we may be led out and in by him, and fnd pasture!

The subject of fasting, already slightly noticed in the preceding notes, should be farther considered.

In all countries, and under all religions, fasting has not only been considered a duty, but also of extraordinary virtue. to procure blessings, and to avert evils. Hence it has often been practised with extraordinary rigour, and abused to the most superstitious purposes. There are twelve kinds of fasts among the Hindoos:

1. The person neither eats nor drinks for a day and night. This fast is indispensable, and occurs twenty-nine times in. the year.

2. The person fasts during the day, and eats at night.

3. The person eats nothing but fruits, and drinks milk or

Verse 37. The harvest] The souls who are ready to receive the truth are very numerous; but the labourers are few. There are multitudes of Scribes, Pharisees, and Priests, of recerend and right reverend men; but there are few that work. Jesus wishes for labourers, not gentlemen, who are either idle drones, or slaves to pleasure and sin, and nati consumere fruges—“ Born to consume the produce of the soil." It was customary with the Jews to call their Rabbins and students reapers; and their work of instruction, the harvest. So in Idra Rabba, s. 2. "The days are few; the creditor is urgent; the crier calls out incessantly; and the reapers are jew." And in Pirkey Aboth: "The day is short, the work great, the workmen idle, the reward abundant, and the master of the household is urgent." In all worldly concerns, if there be the prospect of much gain, most men are willing 6. Called Chanderaym, which is, to eat on the first day enough to labour; but if it be to save their own souls, or only one mouthful; two on the second; and thus continue the souls of others, what indolence, backwardness, and care-increasing one mouthful every day for a month, and then lessness! while their adversary, the Devil, is going about as decreasing a mouthful every day, till he leaves off where he a roaring lion, seeking whom he may devour; and a care- began. less soul, and especially a careless minister, is his especial prey.

The place of the harvest is the whole earth: it signifies little where a man works, provided it be by the appointment, in the Spirit, and with the blessing of God.

water.

4. He eats once during the day and night.

5. Eats one particular kind of food during the day and night, but as often as he pleases.

7. The person neither eats nor drinks for twelve days.

8. Lasts twelve days: the first three days he eats a little once in the day; the next three, he eats only once in the night, the next three, he eats nothing, unless it be brought to him; and during the last three days, he neither eats nor drinks.

Verse 38. That he will send forth labourers] Oww5 exCaλλn ||
yara, that he would thrust forth labourers. Those who are
fittest for the work, are generally most backward to the em-
ployment. The man who is forward to become a preacher,
knows little of God, of human nature, or of his own heart.
It is God's province to thrust out such preachers as shall
labour; and it is our duty to entreat him to do so. A mi-
aister of Christ is represented as a day-labourer: he comes
into the harvest, not to become lord of it, not to live on the
Labour of others, but to work, and to labour his day. Though
the work may be very severe, yet, to use a familiar ex-wind, which he draws in with his breath.
pression, there is good wages in the harvest-home; and the
day, though hot, is but a short one. How earnestly should
the flock of Christ pray to the good Shepherd to send them
pastors after his own heart, who will feed them with know-
kdge; and who shall be the means of spreading the know- ||
kage of his truth, and the savour of his grace over the face
of the whole earth.

9. Lasts fifteen days. For three days and three nights, he
eats only one handful at night; the next three days and
nights, he eats one handful, if it be brought him, if not, he
takes nothing. Then he eats nothing for three days and
three nights. The next three days and nights he takes only
a handful of warm water each day. The next three days
and nights he takes a handful of warm milk each day.
10. For three days and nights he neither eats nor drinks.
He lights a fire, and sits at a door where there enters a hot.

11. Lasts fifteen days. Three days and three nights he eats nothing but leaves; three days and three nights, nothing but the Indian fig; three days and three nights, nothing but the seed of the lotus; three days and three nights, nothing. but peepul leaves; three days and three nights, the expressed. juice of a particular kind of grass called doobah.

12. Lasts a week. First day he eats milk; second, milk

The twelve

ST. MATTHEW.

disciples chosen.

curds; third, ghee, i. e. clarified butter; fourth, cow's urine; from worldly cares, and fixing it exclusively upon God. fifth, cow's dung; sixth, water; seventh, nothing.

During every kind of fast, the person sleeps on the ground, plays at no gaine, has no connection with women, neither shaves nor anoints himself, and bestows alms each day.AYEEN AKBERY, vol. iii. p. 247–250. How much more simple and effectual is the way of salvation taught in the BIBLE! but because it is true, it is not credited by fallen man.

Their great annual fast is kept on the month Ramzan, or Ramadhan, beginning at the first new moon, and continuing until the appearance of the next; during which, it is required to abstain from every kind of nourishment from daybreak till after sun-set of each day. From this observance none are excused but the sick, the aged, and children. This is properly the Mohammedan Lent. See HEDAYAH, prel. Dis. p. LV. LVI.

It is worthy of remark, that these children of the Bride

FASTING is considered by the Mohammedans as an essential part of piety. Their orthodox divines term it the gate of religion. With them, it is of two kinds, voluntary and in-groom, the disciples, did not mourn, were exposed to no cumbent; and is distinguished by the Mosliman doctors into three degrees: 1. The refraining from every kind of nourish ment or carnal indulgence. 2. The restraining the various members from every thing which might excite sinful or corrupt desires. 3. The abstracting the mind wholly

persecution while the Bridegroom, the Lord Jesus, was with them: but after he had been taken from them, by death and his ascension, they did fast and mourn; they were exposed to all manner of hardships, persecutions, and even death itself, in some of its worst forms.

CHAPTER X.

Jesus calls, commissions, and names his twelve disciples, 1--4. Gives them particular instructions relative to the objects of their ministry, 5, 6. Mode of preaching, &c. 7-15. Foretells the afflictions and persecutions they would have to endure, and the support they should receive, 16-25. Cautions them against betraying his cause, in order to procure their personal safety, 26–39. And gives especial promises to those who should assist his faithful servants in the execution of their work, 40—42. ND when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

A.M. 4031. A. D. 27. An. Olymp. CCI. 3.

A

a

C

2 Now the names of the twelve

A.M.4051.
A. D. 27.

CCI. 3.

apostles are these; The first, Simon, A. Olymp.
who is called Peter, and Andrew his
brother; James the son of Zebedee, and John
his brother;

a Mark 3. 13. 14. & 6.7. Luke 6. 13. & 9. 1.

b Or, over.

John 1. 42.

NOTES ON CHAP. X. Verse 1. Twelve disciples] Our Lord seems to have had the twelve Patriarchs, heads of the congregation of Israel, in view, in his choosing twelve disciples. That he had the plan of the ancient Jewish church in his eye, is sufficiently evident from chap. xix. 28. and from Luke x. i. xxii. 30. John xvii. 1. and Rev. xxi. 12-14.

He gave them power against unclean spirits] The word xxrα, against, which our translators have supplied in Italic, is found in many MSS. of good note, and in the principal Versions. Here we find the first call to the Christian ministry, and the end proposed by the commission given. To call persons to the ministry, belongs only to Him who can give them power || to cast out unclean spirits. He whose ministry is not accompanied with healing to diseased souls, was never called of God. But let it be observed, that though the spiritual gifts requisite for the ministry must be supplied by God himself;

yet this does not preclude the importance of human learning. No man can have his mind too well cultivated, to whom a dispensation of the Gospel is committed. The influence of the Spirit of God was no more designed to render human learning useless; than that learning should be considered as superseding the necessity of divine inspiration.

Verse 2. Apostles] This is the first place where the word is used. Amoros, an apostle, comes from anosiλλw, I send a message. The word was anciently used to signify a person commissioned by a king to negociate any affair between him and any other power or people. Hence αποτολοι and κηρυκες, apostles and heralds, are of the same import in Herodotus.-See the Remarks at the end of chap. iii.

It is worthy of notice, that those who were Christ's apostles were first his disciples; to intimate, that men must be first taught of God, before they be sent of God. Jesus Christ never made an apostle of any man, who was not first his

Their names

A. M. 4031.

A. D. 27.

Ar. Olymp.

CCL. 3.

mas,

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A. D. 27.

CCI. 3.

3 Philip, and Bartholomew; Tho- 5 These twelve Jesus sent forth, A. M. 4031. and Matthew the publican; and commanded them, saying, Go An. Olymp. James the son of Alpheus, and Leb- not into the way of the Gentiles, and beus, whose surname was Thaddeus; into any city of the Samaritans enter ye not: 6 * But go rather to the flost sheep of the house of Israel.

2

b

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

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scholar, or disciple. These twelve apostles were chosen, 1. That they might be with our Lord to see and witness his miracles, and hear his doctrine. 2. That they might bear | testimony of the former, and preach his truth to man

kind.

The first, Simon, toho is called Peter, and Andrew his brother; &c. We are not to suppose that the word rgwros, first, refers to any kind of dignity, as some have imagined; it merely signifies the first in order the person first mentioned. A pious man remarks: "God here unites by grace those who were before united by nature." Though nature cannot be deemed a step towards grace, yet it is not to be considered as always a hindrance to it. Happy the brothers who are joint envoys of heaven, and the parents who have two or more children employed as ambassadors for God!

Verse S. Bartholomew] Many are of opinion that this was Nathanael, mentioned John i. 46. whose name was probably Nathanael bar Talmai, Nathanael, the son of Talmai: here, his own name is repressed, and he is called Bar Talmai, or Bartholomew, from his father.

e Ch. 15. 24. Acts 13. 46.-—f Isai. 53. 6. Jer. 50. 6, 17. Ezek. 34. 5, 6, 16. 1 Pet. 2. 25.

Who also betrayed him] Rather, even he who betrayed him, or, delivered him up; for so, I think, o xa ragadous auto», should be translated. The common translation, who ALso betrayed him, is very exceptionable, as it seems to imply, he was betrayed by some others as well as by Judas.

Verse 5. These twelve Jesus sent forth, and commanded] To be properly qualified for a minister of Christ, a man must be, 1. filled with the Spirit of holiness; 2. called to this parti||cular work; 3. instructed in its nature, &c. and, 4. commissioned to go forth, and testify the Gospel of the grace of God. These are four different gifts which a man must receive from God by Christ Jesus. To these let him add all the human qualifications he can possibly attain; as in his arduous work he will require every gift and every grace.

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Into any city of the Samaritans enter ye not] The SamariMatthew the publican] The writer of this history. See the tans had afterwards the Gospel preached to them by Christ

Preface.

James the son of Alpheus] This person was also called Cleopas, or Clopas, Luke xxiv. 18. John xix. 25 He had married Mary, sister to the blessed Virgin, John xix. 25. Verse 4. Simon] He was third son of Alpheus, and brother of James and Jude, or Judas, Matt. xiii. 55.

The Canaanite] This word is not put here to signify a particular people, as it is elsewhere used in the Sacred Writings; but it is formed from the Hebrew xp kana, which signifies zealous, literally translated by Luke, chap. vi. 13. (chang, zelotes, or the zealous, probably from his great ferTency in preaching the Gospel of his Master. But see Luke VI. 15.

Judas Iscariot] Probably from the Hebrew pws ish kerioth, a man of Kerioth, which was a city in the tribe of Judah, Josh. xv. 25. where it is likely this man was born.

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As ƒ¬ɔ iscara, signifies the quinsy, or strangulation, and Judas hanged himself after he had betrayed our Lord, Dr. Lightfoot seems inclined to believe that he had his name from || this circumstance, and that it was not given him till after

his death.

himself, John iv. 4, &c. for the reason assigned above. Such as God seems at first to pass by, are often those for whom he has designed his greatest benefits, (witness the Samaritans, and the Gentiles in general) but he has his own proper time to discover and reveal them.

The history of the Samaritans is sufficiently known from. the Old Testament. Properly speaking, the inhabitants of the city of Samaria should be termed Samaritans; but this epithet belongs chiefly to the people sent into that part of the promised land by Salmanezer, King of Assyria, in the year of the world 3283, when he carried the Israelites that dwelt there captives beyond the Euphrates, and sent a mixed. people, principally Cuthites, to dwell in their place. These were altogether heathens at first; but they afterwards incorporated the worship of the true God with that of their idols. See the whole account, 2 Kings xvii. 5, &c. From this time they feared Jehovah, and served other gods till after the Babylonish captivity. From Alexander the Great, Sanballat, their governor, obtained permission to build a temple upon Mount Gerizim, which the Jews conceiving to be in opposition to their temple at Jerusalem, hated them with a perfect

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hatred, and would have no fellowship with them. The Samaritans acknowledge the divine authority of the Law of Moses, and carefully preserve it in their own characters, which are probably the genuine ancient Hebrew; the character which is now called Hebrew being that of the Chaldeans. The Samaritan Pentateuch is printed in the London Polyglott; and is an undeniable record. A poor remnant of this people is found still at Naplouse, the ancient Shechem: but they exist in a state of very great poverty and distress; and probably will soon become extinct.

Verse 6. But go rather to the lost sheep, &c.] The Jewish Church was the ancient fold of God; but the sheep had wandered from their Shepherd, and were lost. Our blessed Lord sends these under-shepherds to seek, find, and bring them back to the Shepherd and Overseer of their souls.

Verse 7. And as ye go, preach] Togevoμevol de xnguoσETE, and as you proceed, proclaim like heralds—make this proclamation wherever ye go, and while ye are journeying. Preach and travel; and as ye travel, preach-proclaim salvation to all you meet. Wherever the ministers of Christ go, they find lost ruined souls; and wherever they find them, they should proclaim Jesus, and his power to save. For an explanation of the word proclaim, or preach, see on chap. iii. 1.

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1 Sam. 9.7. Mark 6. 8. Luke 9. 3. & 10. 4. & 22. 35. — Or, Get. See
Mark 6.3. Gr. a staff.-
- Luke 10.7. 1 Cor. 9.7, &c. 1 Tim. 5. 18.

20. where, if any such power had been given, or exercised, it would doubtless have been mentioned. Wetstein has rejected it, and so did Griesbach in his first edition; but in the second (1796) he has left it in the text, with a note of doubtfulness. Freely ye have received, freely give.] A rule very necessary, and of great extent. A minister, or labourer in the Gospel vineyard, though worthy of his comfortable support while in the work, should never preach for hire, or make a secular traffic of a spiritual work. What a scandal is it for a man to traffic with gifts, which he pretends at least to have received from the Holy Ghost, of which he is not the master, but the dispenser. He who preaches to get a living, or to make a fortune, is guilty of the most infamous sacrilege.

Verse 9. Provide neither gold, nor silver, nor brass, in your purses] Εις τας ζώνας ύμων, in your GIRDLES. It is supposed that the people of the East carry their money in a fold of their girdles. This is scarcely correct: they carry it in a purse in their bosom, under their girdles. This I have often observed.

In a thousand instances an apostolic preacher, who goes to the wilderness to seek the lost sheep, will be exposed to hunger and cold, and other inconveniences-he must therefore resign himself to God, depending on his providence for

From this commission we learn what the grand subject of the necessaries of life. If God have sent him, he is bound apostolic preaching was-THE KINGDOM OF HEAVEN IS AT to support him, and will do it: anxiety therefore, in him, HAND! This was the great message. They preached," says is a double crime, as it insinuates a bad opinion of the master Quesnel, “to establish the faith: the kingdom, to animate the who has employed him. Every missionary should make hope; of heaven, to inspire the love of heavenly things, and himself master of this subject. the contempt of earthly; which is at hand, that men may prepare for it without delay."

Hare no money in your purse, is a command, obedience to which was secured by the narrow circumstances of most of the primitive, genuine preachers of the gospel. Whole herds of friars mendicants have professed the same principle, and abandoned themselves to voluntary poverty; but if the money be in the heart it is a worse evil. In the former case it may be a temptation to sin; in the latter it must be ruinous.

Verse 8. Raise the dead] This is wanting in the MSS. marked EKLMS of Griesbach, and in those marked BHV of Mathaï, and in upwards of one hundred others. It is also wanting in the Syriac, (Vienna edition) latter Persic, Sahidic, Armenian, Slavonic, and in one copy of the Itala; also in Athanasius, Basil, and Chrysostom. There is no evidence that the disciples raised any dead person previously to the resurrection of Christ. The words should certainly be omitted, unless we could suppose that the authority now given respected not only their present mission, but comprehended also their future conduct. But that our blessed Lord Neither two coats, &c.] Nothing to encumber you. did not give this power to his disciples at this time, is, I think, Nor yet staves] Pador, a staff, as in the margin; but, pretty evident from verse 1. and from Luke ix. 6, 10. x. 19, || instead of gador staff, which is the common reading, all the

Verse 10. Nor scrip for your journey] To carry provisions. This was called tormil, by the Rabbins; it was a leathern pouch hung about their necks, in which they put their victuals. This was, properly, the shepherd's bag.

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Verse 12. Salute it] Aryor, ugni & TW OB TOUTW, saying, This clause, which, as explanatory of the word asmarac, is necessary to the connexion in which it now stands, is added, by the MSS. D and L. and

following MSS. and versions have dove staves, and CEFGKL MPS. V. ninety-three others, Coptic, Armenian, latter Syriac," Peace be to this house." one of the Itala, Chrysostom and Theophylact. This reading is of great importance, as it reconciles this place with Luke ix. 3. and removes the seeming contradiction from Mark vi. 8.forty-three others, the Armenian, Ethiopic, Slavonic, Saxon, as if he had said, “Ye shall take nothing to defend yourselves with, because ye are the servants of the Lord, and are to be supported by his bounty, and defended by his power. In a word, be like men in haste, and eager to begin the important work of the ministry. The sheep are lost, ruined:Satan is devouring them :-give all diligence to pluck them out of the jaws of the destroyer."

The workman is worthy of his meat.] Tns Tropms autou, of his maintenance. It is a maintenance, and that only which a minister of God is to expect, and that he has a divine right to; but not to make a fortune, or lay up wealth: besides, it is the workman, he that labours in the word and doctrine, that is to get even this. How contrary to Christ is it for a man to have vast revenues as a minister of the gospel, who ministers no gospel, and who spends the revenues of the church to its disgrace and ruin?

Verse 11. Into whatsoever city or town ye shall enter] In the commencement of Christianity, Christ and his preachers were all Itinerant.

Enquire who in it is worthy] That is, of a good character; for a preacher of the gospel should be careful of his reputation, and lodge only with those who are of a regular life.

Vulgate, all the copies of the old Itala, Theophylact and
Hilary. The clause is also found in several modern versions.
The modern Greek, has λέγοντες" ειρήνη εις το σκηπτι τούτο.
The
Italian, by Matthew, of Erberg, and of Diodati, renders it
thus: Pace sia a questa casa.

Peace be to this house.

It is found also in Wickliff, and in my old MS. Scpingt, pers be to this hous. Some suppose it is an addition taken from Luke, but there is nearly as much reason to believe he took it from Matthew.

Peace,, among the Hebrews, had a very extensive meaning-it comprehended all blessings, spiritual and temporal. Hence that saying of the Rabbins, ibu bina 12 nibiba niaran bɔw Gadal shalom, shecol haberacoth culoloth bo. Great is PEACE, for all other blessings are comprehended in it. To wish peace to a family, in the name and by the authority of Christ, was in effect a positive promise on the Lord's side, of all the good implied in the wish. This was paying largely even beforehand. Whoever receives the messengers of God into his house, confers the highest honour upon himself, and not upon the Preacher, whose honour is from God, and who comes with the blessings of life eternal to that man and his family who receives him.

Verse 13. If that house be worthy] If that family be proper for a preacher to lodge in, and the master be ready to embrace the message of salvation.

Your peace] The blessings you have prayed for, shall come upon the family: God will prosper them in their bodies, souls

and substance.

But if it be not worthy] As above explained.

There abide till ye go thence.] Go not about from house to house, Luke x. 7. Acting contrary to this precept has often brought great disgrace on the gospel of God. Stay in your own lodging as much as possible, that you may have time for prayer and study. Seldom frequent the tables of the rich and great; if you do, it will unavoidably prove a snare to you. The unction of God will perish from your mind, and your preaching be only a dry barren repetition of old Let your peace] The blessings prayed for, return to you. things; the bread of God in your hands will be like the dry,gos pasisgafnow, it shall turn back upon yourselves. They mouldy, Gibeonitish crusts, mentioned Josh. ix. 5. He who knows the value of time, and will redeem it from useless chitchat, and trifling visits, will find enough for all the purposes of his own salvation, the cultivation of his mind, and the work of the ministry. He, to whom time is not precious, and who lives not by rule, never finds tine sufficient for any thing; is always embarrassed-always in a hurry, and Verse 14. Shake off the dust of your feet.] The Jews connever capable of bringing one good purpose to proper effect.sidered themselves defiled by the dust of a Heathen country,

shall get nothing, and you shall have an increase.

The trials, disappointments, insults, and wants of the followers of Christ become in the hand of the all-wise God, subservient to their best interests: hence, nothing can happen to them without their deriving profit from it, unless it be their own fault.

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