43.—that no man should know it.] See note at Matt. viii. 4. An additional reason for the injunction of secrecy in this instance may have been, to prevent the dead being brought to Him to be restored to life. His miracles were designed principally as proofs of His mission, and were not intended to alter the order of nature, on every request made to Him. Le Clerc. Chap. VI. ver. 1.—from thence,—into his own country.] That is, from Capernaum to Nazareth. Respecting this transaction, see notes at Matt. xiii. 54—57. 48. — and would have passed by them.] See Luke xxiv. 28. Thus He gave His disciples time to view Him distinctly and composedly; and St. Peter particularly an opportunity of addressing Him. Abp. Newcome. 52. — For they considered not &c.] Their heart was hardened, not from wilful obstinacy, but from the slowness of their apprehension and capacity. They did not consider, as they ought to have done, that nothing could be difficult to power such as that which had performed the miracle of the loaves. Bp. Mann. 54. — they knew him,] The people of those parts knew him. Bp. Mann. Chap. VII. ver. 1. Then came together &c.] Respecting the matters contained in this chapter, see notes at Matt. xv. 3. For the Pharisees, &c.] St. Matthew (chap. xv. 1, 2.) recorded this cavil of the Pharisees against the disciples of Jesus for eating with unclean hands; but he does not detail the customs of the Jews which gave the foundation for it, as St. Mark here does. St. Matthew was not only a Jew himself, but it appears from the whole structure of his Gospel, that he wrote for Jews. This explanation therefore, if given by him, would have been unnatural, as not being required by the readers whom he addressed. But in St. Mark, who intended his narrative for general circulation, and who himself travelled to distant countries in the service of Christianity, the explanation here given was most properly added. Archdeacon Paley. — wash their hands oft.] The word in the original here translated "oft," is rendered in the margin, "with ship me, teaching for doctrines the commandments of men. 4. — from the market.] Or publick place where people assemble themselves; they imagined that they might in such places have contracted a defilement. Bp. Pearce. — and of tables.] More properly "couches," on which they reclined at their meals, Lev. xv. 4. These it was their custom to wash, lest any unclean person might have sat on them. Le Clerc. 9. — Full well ye reject &c.] Ye do not only prefer these impositions of men before the commandments of God, to the great neglect and omission of your duty; but ye even directly transgress, and act plainly in contradiction to the commandments of God, when some tradition happens to be contrary to them. Dr. S. Clarke. 12. — ye suffer him no more &c.] Ye pronounce that he is no more bound to do any thing for his father and mother. Bp. Pearce. Anno DOMINI 22. 22. c Matt. 15. 3. d Matt. 15. 10. Christ health the Syrophenician woman's daughter. Anno DOMINI 23. Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; 22. — an evil eye, &c.] Denoting envy. Drs. Hammond and Whitby. See note at Matt. vi. 22. —foolishness:] Put for all foolish and ungoverned passions. Bp. Mann. 26. — a Greek.] According to the Jewish mode of speaking, all the civilized part of mankind except themselves were Greeks. See Acts xix. 10; xx. 21; Rom. i. 16; ii. 9, 10; iii. 9. This word describes not her country but her religion. She was an idolatress; bred in the principles of that gross idolatry which consisted in the worship of the images of dead men: and because idolatry in this worst form obtained more among the Greeks than the nations of the East, such idolaters, of whatever country they might be, were, by the Jews of this age, called Greeks. Bp. Horsley. — a Syrophenician] A native of that part of Phenicia, which was called Syrian Phenicia. Bp. Pearce. See note at Matt. xv. 22. 27. — it is not meet &c.] Our Lord, stifling the emotions of His pity, and dissembling His merciful intentions, answers the wretched suppliant at His feet, as if He were, upon principle, disinclined to grant her request; lest a miracle, wrought in her favour, should be inconsistent with the distinction due to the chosen family. His words, perhaps, in the sense in which He spake them, were rather descriptive of the different situation of the Jews and the Gentiles, at that time, with respect to the degree of religious knowledge they had for many ages severally enjoyed, than of the different rank they held in God's favour. The family of Israel, which, for the general good, was chosen to be the immediate object of His miraculous discipline, enjoyed the high privilege of possessing the light of revelation, while, among the Gentiles, the light of nature itself, in what regards morals and religion, bright as it may shine in the writings of their philosophers, was, to the general mass of mankind, almost extinguished. It was for this advantage which the one enjoyed, and the others were allowed to want, that they might feel at length the dismal consequences of their defection from the worship heard of him, and came and fell at his feet: 28. — Yes, Lord: yet the dogs &c.] How great was that faith, which, when the great mystery was not yet disclosed, when God's secret purpose of a general redemption was not yet opened, was not startled at the sound of this dreadful distinction! — the Israelites, children; the Gentiles, dogs: how great was the faith which was displayed in the humiliation and the firmness of the woman's reply! First, let us observe her humility, her submission to the arrangements of unerring wisdom and justice. She not only admits the reality of the distinction, so unfavourable as it might seem to her own expectations, so mortifying, as it unquestionably was, to her pride, but she also admits the propriety of it. She does not presume to question the equity and justice of it. She reposes in a general persuasion of God's wisdom and goodness; she takes it for granted that a distinction which proceeded from Him must be founded in wisdom, justice, and benevolence; that, however concealed the end of it might be, it must be in some way conducive to the universal good; that it ought therefore to be submitted to with cheerfulness, even by those on whose side the disadvantage for the present lay. Let us next consider her firmness. Hitherto, she had prayed; her prayers met with no encouragement: she ventures now to argue. The principles and frame of her argument are very extraordinary. She argues, from God's general care of the world, against the inference of neglect in particular instances: such was the confidence of her faith in His goodness, that she argues from that general principle of her belief against the shew of severity in her own case. Nor were the grounds of her argument less extraordinary than the drift of it: she avails herself of the distinction which our Lord had Himself alleged, as it should seem, in bar of her petition, to establish a claim upon His mercy. How rare was this example, in a heathen, of resignation to the will of God, of complacency and satisfaction in the general arrangements of His providence, which he is the best Christian who best imitates. The faithful Canaanite thankfully Anno DOMINI 22. Or, Gentile. — the more — they published it.] They thought, it appears, their obligation to extol the goodness of the Lord so indispensable, that even a peremptory command to the contrary was not sufficient to excuse their omission of it. If they must seem to offend, they chose this as the more pardonable method, and preferred the breach of a particular injunction to that of gratitude in general, which nature dictates to all mankind. This example should render us past all excuse, if we, who lie under no such command, should be wanting in the expression of our warmest thankfulness for the great and various mercies which we daily and hourly receive at the hands of God. Dean Stanhope. 32. — had an impediment &c.] He was a stammerer, or tongue-tied; or else, it means that he was totally speechless, as may be collected from the words of the Jews, ver. 37, "He maketh the dumb to speak." Dr. Hammond. 33. — put his fingers into his ears.] Although He could have cured him merely by a word, or without any outward action, yet He chose on this, as on many other occasions, to represent the invisible efficacy of His power by outward signs. Dr. S. Clarke. There are two instances besides this, (see Mark viii. 23—26; John ix. 1—7,) in which our Saviour, in performing a miracle, made use of a deliberate external application to the part which he intended to cure; and, in all these, the reason for employing it seems to have been one and the same; even to convey to the individuals, on whom the miracles were performed, a clear assurance that Jesus was the person, at whose command and by whose agency the cure was wrought, and to enable them to state to others the grounds of this assurance fully and circumstantially. Dr. Graves. 34. — looking up to heaven.] In order to shew the man that he ought to acknowledge all benefits, as proceeding from thence. Dr. S. Clarke. — he sighed.] In earnest mental prayer that the man might be restored. See Rom. viii. 26. Abp. Newcome. 36. — charged them that they should tell no man.] See notes at Matt. viii. 4; Mark i. 44. The probable reasons for our Saviour's giving these injunctions of secrecy were, His wish to avoid, as much as possible, the envy and opposition of the Pharisees, which might have proceeded so far as to cause attempts upon His life, before the purposes for which he came into the world were accomplished, and the scheme ordained by Divine wisdom 37. — were beyond measure astonished.] The Evangelist does not tax their astonishment with extravagance, but only intimates that it was justly carried to a height which no astonishment could exceed. It was not the astonishment of ignorance, it was an astonishment upon principle and reason. It was not the astonishment of persons who saw a thing done which they thought utterly unaccountable; they knew how to account for it; they knew that the finger of God Himself was the efficient cause of what they saw; and to that cause they, without hesitation, yet not hastily and by surprise, but upon the most solid principles of belief, referred it. Bp. Horsley. — He hath done all things well.] He hath done all things in that perfect manner, which we expected beforehand that He should do, who was to come to us in the character of our Messiah. Bp. Horsley. Christ warneth his disciples against the leaven of the Pharisees. Anno DOMINI 32. 10.—the parts of Dalmanutha.] See the note at Matt. xv. 29. 11. And the Pharisees &c.] Respecting what follows, see further notes at Matt. xvi. 12. And he sighed deeply &c.] He "sighed deeply," from a knowledge of their incurable hypocrisy and malice, and said, What a perverse generation is this, that, after so many miracles wrought amongst them, they will yet believe nothing unless they see a sign from heaven of their own choosing. No such sign shall be granted to satisfy their unreasonable and perverse curiosity. Dr. S. Clarke. —no sign be given] No such sign as they now require shall be given to this wicked race of men. Abp. Newcome. See notes at Matt. xii. 38, 39; xvi. 1. 15.—the leaven of Herod. &c.] St. Matthew, at chap. xvi. 6, calls it "the leaven of the Sadducees:" whence it may be concluded that the party of Herod, or the Herodians, were Sadducees. Bp. Pearce. 17.—Why reason ye, &c.] Why are your minds so full of solicitous thoughts upon your having forgotten to bring bread with you? Will you never be taught, by the great and repeated miracles which I have wrought before your eyes, to understand My power and to rely upon Me? or do you never regard or remember what you see? Dr. S. Clarke. —yet hardened?] Or unconvinced by these miracles. Dr. Whitby. 23.—led him out of the town:] Knowing the impenitence and unworthiness of the people of Bethsaida, Matt. xi. 21. Dr. S. Clarke. 24.—I see men as trees, walking.] Implying that he saw them indistinctly, not discerning their form. Abp. Newcome. He foresheweth his own death. The transfiguration of Christ. Anno DOMINI 22. again upon his eyes, and made him look up: and he was restored, and saw every man clearly. 26.—the town.] Bethsaida. See note at ver. 23. 27.—the towns of Cesarea Philippi.] The towns or villages, which were round about Cesarea Philippi. Bp. Pearce. 32.—he spake that saying openly.] He informed them of this truth plainly and expressly, judging it a fit occasion to acquaint them with His approaching humiliation and sufferings, when they had just declared their belief of His greatness and power, and were full of too great expectations that He would suddenly make some glorious manifestation of it. Dr. S. Clarke. —“began to rebuke him.] See his words at Matt. xvi. 22. Chap. IX. ver. 1. And he said unto them, &c.] On the matters contained in this chapter, see further notes at Matt. xvi. 28; xvii. 1—8; and other passages referred to in the margin. —“which shall not taste of death, &c.] Which shall live to see the kingdom of the Messiah begin to be gloriously established, by the terrible destruction of His enemies, and by the wonderful success and propagation of the Gospel, with great and glorious manifestations of the Divine power. Dr. S. Clarke. 2.— tempting him.] Trying to ensnare Him with captious questions. Dr. S. Clarke. 6.—he wist not what to say;] He was overcome by the different passions of fear and joy, so that he did not consider the impropriety of what he said. Bp. Mann. Christ casteth out a deaf and dumb spirit. Anno DOMINI 23. out of the cloud, saying, This is my beloved Son: hear him. 10.—what the rising from the dead should mean.] They questioned not the general resurrection, for that all the Pharisees believed, Acts xxiv. 15; nor could they be ignorant of the meaning of the raising of a particular person from the dead, for they had seen an example of it at the gates of the city Nain; but, being taught out of their law, that "Christ was to abide for ever," John xii. 34, they knew not how to reconcile this with His death and resurrection which He foretold. Dr. Whitby. 11.— shall put away his wife.] It is remarkable, that St. Mark here, and St. Luke at chap. xvi. 18, mention no exception made to this precept; and St. Paul, at 1 Cor. vii. 10, 11, seems to do the same; whereas St. Matthew, both in chap. v. 32, and in xix. 9, has added, "except it be for fornication," which in a wife is adultery. This difference is very important; but, as St. Matthew is generally more exact and precise in material points than the other evangelists, it is probable that the exception, which he has inserted, is to be understood, though not expressed, in these corresponding passages of St. Mark and St. Luke. Bp. Pearce. 12.— if a woman shall put away her husband.] The practice of divorcing the husband, unwarranted by the law, had been, as Josephus informs us, introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband; which example was afterwards followed by others. By law it was the husband's prerogative to dissolve the marriage; and the bill of divorce, which he was enjoined to give her, was to serve as an evidence that she had not deserted her husband, 15.—were greatly amazed.] Surprised and overjoyed at His quick return. Dr. S. Clarke. Or, perhaps, some remains of the glory remained on His countenance after His transfiguration, as was the case with Moses on descending from mount Sinai, Exod. xxxiv. 29. Bp. Pearce. 17.—which hath a dumb spirit;] He was deaf as well as dumb, ver. 25. At Matt. xvii. 15, he is called a lunatick. Bp. Pearce. See note there. 18.—he teareth him:] Convulses him violently. Dr. S. Clarke. 23.—If thou canst believe.] If thou have but true faith, there is nothing so difficult which God is not able and willing to do, for those who sincerely and heartily believe on Him. Dr. S. Clarke. 24. And straightway the father &c.] This struggle in the father's heart, between solicitude for the preservation of his child, and a kind of involuntary distrust of Christ's power to heal him, is here expressed with an air of reality which could hardly be counterfeited. Archdeacon Paley. He exhorteth to humility, and not to give offence. Anbo DOMINI 32. 30 ¶ And they departed thence, and passed through Galilee; and he would not that any man should know it. 30.—would not that any man should know it.] He chose to conceal Himself from the multitude; for His thoughts and discourse were employed upon His sufferings; and to pursue these reflections and instructions He desired leisure and privacy. Abp. Newcome. 32.—they understood not] Having their minds still intent on worldly prosperity. Dr. S. Clarke. 34.—who should be the greatest.] St. Matthew adds, "in the kingdom of heaven." 38. And John answered &c.] It appears that these three verses, 38, 39, 40, are inserted in the midst of Christ's speech, ver. 37—41. St. Matthew and St. Mark observed a regular order of narration less than the other Evangelists. Le Clerc. —one casting out—in thy name.] Perhaps this was one of St. John the Baptist's disciples, to whom the gift of miracles might be granted, in order to prepare the way for the Messiah. Dr. Whitby. 39.—Forbid him not: for &c.] Ye ought not to discourage any one whom you find promoting the doctrine of the Gospel: for assuredly he has some respect and honour for Me; it can hardly be, that one who casts out devils in My name, should speak evil of that name by which he performs his miracles. Dr. S. Clarke. 41.—shall give you a cup of water to drink in my name.] In our temperate climats we scarcely understand out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. 45.—into the fire that never shall &c.] Into that place of eternal torment, where will be nothing but fruitless remorse and endless punishment. Dr. S. Clarke. 46.—their worm dieth not, &c.] Allusion seems here to be made to the worms which preyed upon the unconsumed carcasses in the valley of Hinnom. From these sensible images our Saviour described hell, as from these sensible image of reclining on Abraham's bosom, &c. He described heaven. By the expression "that dieth not," He sufficiently marks the duration of the punishment of the wicked. Bp. Lowth. Christ's answer concerning divorce. Anno DOMINI 32. one eye, than having two eyes to be cast into hell fire: 49. For every one shall be salted &c.] This passage is confessedly difficult. For, in the present state of things, he that will offer himself to the service of God must expect to fall a sacrifice to the fire of persecution. As, therefore, every sacrifice is first prepared with salt, before it is consumed by fire; so ye must first hold yourselves prepared by the salt of a spiritual life, to sacrifice all the honours and advantages of the world. Bp. Mann. The afflictions and painful sacrifices, which the practice of piety and the profession of true Christianity cost, are here compared to fire, and to a fire which, with respect to the soul, has the same virtue and use that salt has with respect to meats; namely, the prevention of corruption. This sentence does not refer to the verse immediately preceding, but to the precept (ver. 43, &c.) of cutting off and parting with every thing that is an obstacle to salvation. Beausole. Or, according to other opinions, the term "every one," refers to the preceding verse, and means every wicked man. Every wicked man shall be salted or seasoned with fire itself, so as to become unconsumable, and shall endure for ever to be tormented. Dr. Lightfoot. Or, every wicked man shall be consumed by fire, as every sacrifice is salted by salt. Dr. S. Clarke. 50. Salt is good.] See notes on Matt. v. 13. — Have salt in yourselves.] That is, be examples of every virtue, particularly of humility and brotherly love, to those whom ye are to instruct and convert—"and have peace one with another." He seems to refer to the dispute which the Apostles had, ver. 33, 34, respecting which of them should be the greatest. Bp. Pearce. By salt is meant grace, spiritual wisdom, and virtue; and, if that do but rule and sway in our hearts, we shall then endeavour "to live peaceably with all men." If we have salt in ourselves, that is, if we be wise, we shall then certainly "have peace one with another." Abp. Tillotson. Chap X. ver. 1. And he arose from thence, &c.] For further notes on the matters contained in this chapter, see Matt. xix, xx, and other passages referred to in the margin. 13. — his disciples rebuked those that brought them.] The disciples probably thought, that, as their Master came into the world to instruct men in the most momentous concerns, to explain and improve the law, to call sinners to repentance, to shew forth His power by working miracles, it could not be proper for so great a Prophet, the Messiah, the Son of God, to condescend to spend His valuable time in laying hands on young children. Dr. Jortin. 14. — of such is the kingdom &c.] That is, whoever will be My disciple, must embrace My doctrine with the purity and simplicity of a child. Bp. Mann. The kingdom of God here means the Church of Christ, into which they who are admitted are entitled, if they observe His precepts, to eternal life in the world to come: to enter into the kingdom of God is to be a true disciple of Jesus Christ. Dr. Jortin. 19. — Defraud not.] The expression here of de- 21. — loved him.] Approved these gracious beginnings in him. Dr. Hammond. Approved of him with expressions of outward kindness and friendship for his care of his parents and other good deeds. Dr. Lightfoot. 24. — for them that trust in riches] See notes at Matt. xix. 23, &c. These words, given by St. Mark only, and not by the other Evangelists, give a clear interpretation of the whole passage. Abp. Newcome. 30. — he shall receive &c.] He shall possess, even in the midst of persecutions, such comfort and satisfaction of mind, such love and assistance from all good men, and such peace and joy by the continual influence of the Spirit of God, as will, even in the present life, be a hundred times better for him, than all the advantages and possessions from which he is obliged to part. Dr. S. Clarke. 32. — they were amazed:] They were amazed at His Anno DOMINI 33. Christ foretelleth his own death. Blind Bartimeus receiveth sight. Anno DOMINI 33. were afraid. And he took again the twelve, and began to tell them what things should happen unto him. 35. And James and John, &c.] Their mother spake for them. See note at Matt. xx. 20. 37. — Grant unto us that we may sit, &c.] These two disciples were not so disciplined by their continual conversation with Christ, hearing His heavenly doctrine, seeing His divine behaviour, but that their minds were still roving after temporal honours. Pride is the inmost coat, which we put off last, and put on first. Who can wonder to see some sparks of weak and worldly desires in the most holy of men, when the blessed Apostles were not free from some ambitious thoughts, while over them; and their great ones exercise authority upon them. 39. — Ye shall indeed drink] How wonderful is the mildness of the Son of God! He does not chide the two disciples, either for their ambition in suing, or for their presumption in undertaking; but, leaving the worst, He notices the best part of their answer; and, omitting their errours, He encourages their good intentions. Bp. Hall. 46. — the son of Timeus,] This is an explanation of the name Bartimeus, which means, "son of Timeus" in the Syriack. 50. — casting away his garment,] His cloak or loose upper garment, that he might make the greater haste to come to Jesus. Bp. Pearce.  to stiefastness of faith, and to forgive their enemies: 27 and defendeth the lawfulness of his actions, by the witness of John, who was a man sent of God. a Matt. 21. 1. AND when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, Chap. XI. ver. 1. And when they came nigh &c.] For further notes, see the passages of Matt. xxi. referred to in the margin. Chap. XII. ver. 1. And he began to speak &c.] Respecting this chapter, see the notes on the passages of Matt. xxi. and xxii, referred to in the margin. L The two great commandments. The poor widow's two miles. Anno DOMINI 32. book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? 2. — whereon never man sat.] This circumstance was not mentioned in St. Matthew's account, Matt. xxi. 1, 2. 6. — they let them go.] The ass and the colt. "And they brought the colt," ver. 7, together with the ass, Matt. xxi. 7. Bp. Pearce. 10. Blessed be the kingdom &c.] That is, May the kingdom be happily begun and flourish, which God is to erect, according to His promise made to our father David; let prosperity be from heaven to the king Messiah, and to his kingdom. Dr. Whitby. 13. — a fig tree — having leaves.] The fig tree, in climates favourable to it, produces generally its fruit twice a year. In Judea, the early fig is ripe about June; the second regular crop is seldom ripe before August: besides this, there appears also sometimes a third crop, or the winter fig, which hangs to ripen on the tree after the leaves are shed; and if the winter proves mild, is gathered in the spring. The time at which this transaction took place was in the month Nisan, three days before the passover, answering to our March or April. As the fruit of this tree precedes the leaves, it appears that our Saviour, on seeing this in full vigour and covered with leaves, might justly look for fruit; either a few ripe figs of the early crop some weeks before the proper season, or else some winter figs remaining on the tree. Dr. Shaw. — for the time of figs was not yet.] The time of gathering figs was not yet come. 14. — No man eat fruit of thee hereafter for ever.] The moral of this action of our Saviour cannot easily be mistaken. The tree, which seemed to be in a flourishing condition, and to promise fruit, and yet had nothing besides leaves, was an exact figure of the Jews. They had a Divine revelation to guide them, by which they were distinguished from all nations, they had the publick worship of God established amongst them, they had the appearance of sanctity and religion, but all was outside shew, hypocrisy and dissimulation, without any solid and substantial goodness: they had nothing besides leaves, and therefore, by a just judgment, that which they had was to be taken from them. As the deceitful tree, at the rebuke of Christ, sickened, and drooped, and withered, and died away; so their national distinction and privilege, their temple, their publick legal worship, of which they made so poor a use, were to be no longer continued to them; their city also was to be destroyed, their country made desolate, and themselves either cut off in a miserable manner, or driven and dispersed over the face of the earth. Dr. Jortin. 16. — any vessel through the temple.] See Lev. xix, 30; Dent. xii. 5. Christ exhorteth to faith in prayer. The Pharisees answered. Anno DOMINI 33. 17. — My house shall be called &c.] There is a reverence due to God's house for the owner's sake, for the service's sake: secular and profane actions are not fit for that sacred roof. What but holiness can become that place which is the beauty of holiness? Bp. Hall. See Isa. 1vi. 7. 18. — sought how they might destroy him:] St. Luke adds, chap. xix. 48, "but could not find what they might do," "for," as is here added, "they feared Him;" they were afraid of seizing Him in publick, because of the people. Bp. Pearce. 22, 23. — Have faith in God. For verily I say unto you, &c.] Among the reasons which may be assigned for Christ's requiring this high degree of faith from His followers, are these. The Apostles were to be employed in preaching the Gospel, and confirming it by wonderful works. If such persons had discovered a distrust concerning God's assistance, it would have been a disgrace to themselves and to their sacred cause, and have raised suspicions in others that there was something dishonest at the bottom. Also, the employment to which the Apostles were appointed was as dangerous as it was honourable. They were to encounter all sorts of diffi- ther will your Father which is in heaven forgive your trespasses. 23. — whosoever shall say unto this mountain, &c.] He says, I have given that power to you, that if any of you in the fear of God, with full confidence of faith, without any mixture of doubting, shall attempt even the greatest difficulty, and assuredly believe, that through the power of God in Christ it shall be done, he shall do whatsoever he will: but this is to be undertaken by you, (ver. 24,) not upon confidence of your own strength, but by humble prayer to God; and whatsoever ye thus pray for, believing that I will according to My promise grant it to you, ye shall undoubtedly receive from Me. Dr. Hammond. 25. — forgive, if ye have ought] Our Saviour had given the same injunction at Matt. vi. 14, 15. He implies, that whenever the Christian prays, he must not only have a steadfast faith in the power, wisdom, and Anno DOMINI 33. g Matt. 21. 23. f Or, things. The parable of the wicked husbandmen. CHAP. XII. Of paying tribute to Cesar. Anno DOMINI 31. 28. — the first] The principal, "the great," Matt. xxii. 36. 31. — There is none other commandment greater than these.] That is, there is nothing in religion of a higher obligation than these two precepts. All the duties of religion must be governed by these two principles. Beyond them there is nothing greater, nothing to limit or restrain them: but by them must every thing else be limited and restrained. Bp. Sherlock.