S. MATTHEW. T that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn and to eat. 2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. 3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? [corn on the sabbath. 5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? 6 But I say unto you, That in this place is one greater than the temple. 7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8 For the Son of man is Lord even of the sabbath day. 9 And when he was departed thence, he went into their synagogue : 10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11 And he said unto them, What EXPOSITION-Chap. XI. Continued. ther, and encourages his own disciples.Our Lord, reminding the inhabitants of those cities of Galilee, in which most of his miracles had been wrought, of their folly and ingratitude, in not attending to his ministry, and receiving his word, warns them of the awful consequences of their neglect, as aggravating their guilt beyond that of the ancient cities here named, which had, for their flagitious crimes, been totally destroyed. Our Lord then addresses his heavenly Father in a strain of the most fervent devotion; particularly thanking him for his gracious condescension, in revealing the mysteries of his gospel to the most simple of mankind; while, at the same time, they were concealed from "the wise and prudent;" that is, the scribes and lawyers among the Jews, and the philosophers among the Gentiles. These, being misguided by the pride of their own hearts, misled their disciples; and, in proportion to their influence, the common people. To these burdened and misguided people, the last verses of the chapter appear to us particularly addressed. The Jews were burdened, not only with a heavy law of rites and ceremonies, but still more grievously with traditions of the elders, which the scribes and lawyers bound upon their shoulders, though they themselves refused to move them with one of their fingers." (Matt. xxiii. 4.) The Gentiles were no less oppressed by their priests and philosophers, with idolatrous and superstitious ceremonies, with vain and idle theories respecting "the chief good" of man; respecting which, their notions were wonderfully numerous and contradictory. Characters of the like description may be found in all ages, and among all nations and classes of mankind. All labour in the search after happiness; but they labour in vain, not seeking it in the right direction. They vainly seek in the creature-in weak and sinful creatures-what only can be found in the Creator, in the Redeemer of mankind. He is the fountain from whom alone flow all the streams of wisdom and blessedness. His service is perfect freedom; the yoke of his religion alone confers peace and happiness. NOTES. CHAP. XII. Ver. 1. At that time. See Luke, chap. vi. 1.-Plucked the ears of corn-sufficient for their present necessity: dried corn was commonly eaten among the Jews. Ver. 4. In the house of God- that is, the tabernacle. Ver.5. On the sabbath-day, profane the subbath -that is, on the day of rest, they profane that rest by doing the secular business of the tabernacle, Ver. 6. One greater than the temple-Doddr, and Camp., on the authority of many MSS. and some ancient expositors, read, "Something greater," which Doddr. explains of our Lord's body. See John ii. 19. The withered hand] CHAP. XII. man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. 13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. 14 Then the Pharisees went out, and held a council against him, how they might destroy him. 15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; CHAP. XII. [cured on the sabbath. 16 And charged them that they should not make him known: 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, 18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles. 19 He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20 A bruised reed shall he not break; and smoking flax shall he not quench, till he send forth judgment unto victory. 21 And in his name shall the Gentiles trust. (Y) EXPOSITION. () Ver. 1-21. Jesus and his disciples being charged with breaking the sabbath, he justifies both himself and them.-This chapter affords an instance of the strictness and malevolence with which the Pharisees watched Jesus and his disciples; even passing in their way from place to place, they were not exempt from the watchful eyes of these insidious enemies. It is probable, that the corn here referred to was barley, which, in that country, was generally ripe at, or before, the Passover, a sheaf of new barley being always offered on the close of this festival. At this time, walking through the ripe but unreaped fields, the disciples, being hungry, plucked some of the ears, and rubbing them in their hands, ate the grain. Seeing the disciples do this, the Pharisees ran directly to their master, Jesus, and informed against them as sabbath-breakers; but he, knowing their hypocrisy, reproved them, and justified his disciples, upon the principle of necessity, as in the instance of David, who, in case of urgent hunger, ate the shew-bread: and as to the pretence of its being a breach of the sabbath to pluck and bruise the ears of corn, he reminds them, that the priests themselves far more profaned the sabbath every week, by the services which they performed in the temple; but which were justified by the circumstance, that they were thus engaged in the service of the temple; so his disciples, being an hungred, were no less justified in plucking the ears of corn upon the sabbath, especially as they were employed in the service of "one greater than the temple." Soon after this, they formed a similar charge against Jesus himself. A man with a withered hand applying to him for relief, they presume to ask him, "Is it lawful to heal on the sabbath day?" that they might ensnare him; but he answered that question by another. Supposing either of them to have a sheep fallen into a pit on that day, whether they would not release it? Not being able to return an answer that would not condemn themselves, they remained silent, and Jesus performed the cure; while they, alike aggravated and embarrassed, weut out, and held a council against him, to destroy him. The most important inquiry now before us, relates to the doctrine of the sabbath, on which our Lord lays it down as a first principle, that "it is lawful to do good upon the sabbath day;" which has been well explained by our old divines to mean, that works of mercy and necessity are at all times lawful. The first instance in illustration of this doctrine we have already given in the case of the disciples, who, on the sabbath, plucked and ate the ears of corn. On this we may remark, 1. That this was not done wantonly, but in a case of hunger, and for a supply of their daily bread. 2. The disciples took their food in NOTES. Ver. 14. Held a council-Marg. "Took counsel." 18. Behold my servant. See Isa. xlii. 1, 2. Judgment to the Gentiles-that is, the Gospel; the great law for ale) of religion, righteousness, and truth." Doder. Till Ver. 20. Sming flax-" or lamp-wick.". he send forth dyment unto victory. - Isaiah says. "unto truth; that is, "till he make the cau of righteousness and truth completely victoriou Doddr. From place to place, which would be otherwise inconsistent with the morality of the fourth commandment. But this will no farther justify such travelling than as it may be necessary to the performance of their ministerial duties, in preaching the gospel, in visiting the sick, or in teaching the poor. The Son of man, who is Lord of the sabbath, sanctions every work necessary to the fulfilment of our Christian duties, but nothing inconsistent with them. Many of these observations will equally apply to the case of those very useful and benevolent classes of Christians, Sundayschool teachers, and visitors of the sick poor, who seem to bear the same relation to ministers of the gospel, as did the Lewho vites to the Jewish priests. The duties God of the former are, indeed, commonly conned to this day, and, in great measure, the latter; since their labours are grabe tuitous, and they are generally engaged in See secular occupations throughout the week. Prolix as this section of our Exposition Changy be thought, we cannot conclude it her without an observation on the fine passage med quoted by St. Matthew from Esaias (or and Isaiah), chap. xlii. 1-4. The judgment by the Messiah was to send forth" to the nanditions (or Gentiles), is very properly explained by Bp. Lowth of "the institution ce of the gospel," but we would particularly uple notice the intimations of Messiah's tenderalled mess and gentleness, in not breaking "the bruised reed," the frailest of all objects; the norextinguishing "the smoking flax, "when the ready to expire: that is, he will cherish the Jewish smallest spark of piety: he will preserve the the humblest confidence in his name uncice res broken. CHAP. XII. The blasphemy against] 27 And if I by Beelzebub east out 28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30 He that is not with me is against me; and he that gathereth not with me scattereth abroad. 31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. [the Holy Ghost. against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. 33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. 34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. 36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be 32 And whosoever speaketh a word justified, and by thy words thou shalt against the Son of man, it shall be for- be condemned. (Z) given him: but whosoever speaketh 38¶ Then certain of the scribes and EXPOSITION. (2) Ver. 22-37. Jesus justifies himself from the acusation of the Pharisees, and charges them with blasphemy. It is well known that the Jews expected their Messiah to work miracles, as had been predicted by the prophets; when, therefore, they saw the miracles of Jesus, they very Baturally concluded that he must be "the Son of David; that is, the Messiah. The Scribes and Pharisees, however, being predetermined to receive none but a temporal Messiah, would neither listen to his doctrine, nor regard his miracles. As to his casting out demona, they could not, indeed, deny the facts; but they were so perverse as to attribute them to a diabolical power, NOTES. flowing extract from the late Mr. Granville Sharp. lieve the demoniacs to be mere madmen, according It is plain (says Mr. S.) that Mr. Mede did not beto our madera ideas of madness; and his discourse plainly leads to a very different purpose; viz. to drmaniacs, actuated by evil spirits, as much as those mentioned in Scripture! How far this opinion may be true, with respect to some modern madmen (adds Mr.S..I am not able to determine: but that the demacs mentioned in Scripture were really posased by evil spirits,.... I cannot possibly doubt, notwithstanding the Gentile opinion of demons may lare been very different." Gran. Sharpe's case of Saul, &c. Note. p. 75, 76. The late Mr. Andrew Baxter, in his Essay on Dreaming, (vol. ii. of his Inquiry into the Nature of the Human Soul"), and Mr. Toplady! The latter, at least, adopted the same hypothesis. Ver. 27. By whom do your children cast them out? -That some Jews practised exorcism, and pretended (at to cast out demons, appears from Mark 58; Luke ix. 49; Acts mix. 13. Bee our Note on the last cited text. Ver. 29. Spoil-Hamm. and Doddr. "Plunder." Ver. 30. He that gathereth not with me, in the Gospel harvest, may be considered as an enemy, who scatters abroad the grain; or, without metaphor, be that is not my friend, is my enemy. Ver.31. Shall be forgiven-that is, are pardonable. Ver.32. Neither in this world, neither (nor) in the world to come -- that is, shall never be forgiven. Mark iii. 29. Dr. Whitby remarks, that there are several passages in the Rabbins which show this to erently adopted the same hypothesis; for, speak- have been a proverbial expression, implying no forng of impressions made upon the brain in sleep, giveness. There is, therefore, no ground to infer leads (@xxxix.), "If the same vibrations are more from hence the purgatory of the church of Rome. See Lect. on the Rom. Cath. Rel., by the Rev. Jos. eyes are open, than those excited by external objects Fletcher, M. A. (8vo. 1817), p. 244. then acting, the man pursuing with the drawn sword as ia a supposed dream) will appear, even though the eyes be open. And thus.... we see that dreamCA and nature of both are the same, differing only at may degenerate into possession; and that the in degree. This writer (who must be distinguished carefully from the pious puritan, Rd. Baxter) was equally admired and eulogized by Bp. Warburton Ver. 33. Either make the tree good, &c.-Grotius understands this, as if our Lord had said, "Since you cannot but allow that my life, and the tendency of my doctrine are (morally) good, be not so inconsistent as to suppose I am a cort zebub!" So Boothroyd. Ver.37. And by-Dočˇ words," &c. fe with Beel by thy The sign of] S. MATTHEW. of the Pharisees answered, saying, Master, we would see a sign from thee. 39 But he answered and said unto them, An evil and adulterous genera [the prophet Jonas. tion seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: 40 For as Jonas was three days and EXPOSITION-Chap. XII. Continued. and to pretend that he cast out demons by being himself in league with Beelzebub, the prince of demons. In reply to this, Jesus appeals to themselves on two points. 1. "Every kingdom divided against itself, cannot stand." Now if (said he) by Beelzebub cast out demons, who are the subjects of Satan, then is Satan (or Beelzebub) divided against himself, and labouring to overthrow his own power: a conduct highly inconsistent with the allowed cunning of the old serpent. 2. Our Lord justifies himself by an appeal to the Pharisees on the conduct of their own children, who frequently pretended to cast out devils. We need not here inquire into the truth of their pretensions, to which we may advert hereafter it is certain that they made such pretensions, and it became them, in this instance, to prove that they acted by a superior power, before they brought this charge against him; but they discovered, in both these respects, the grossest inconsistency. But this was the smallest part of their crime they are also charged with "blasphemy against the Holy Ghost," in attributing to Satan works so evidently wrought by that Holy Spirit, as were the benevolent miracles of our Saviour: and he plainly tells them, that although all their abuse and blasphemy against himself was pardonable upon their repentance; yet could he give them no encouragement to expect forgiveness for an offence so gross at this, arising from the malignity of their hearts, and committed against the evidence both of their reason and their senses. The brevity we are obliged to study, will not allow us to go fully into the several passages where this sin is treated of: more may be added hereafter; at present we shall only remark, 1. That this sin is charged only upon the Scribes and Pharisees, the most enlightened classes of the Jews, many of whom, we have reason to believe, were in their own minds satisfied of the truth of Christ's miracles, and of the purity of his moral character; but their pride and malice would not allow them to acknowledge a Saviour in form and appearance so humble and unpretending; and who, indeed, was firmly opposed to all their plans of aggrandizement and worldly power. 2. To prevent any serious and distressed mind from applying this terrible sentence against themselves, we remark, it is evident that this dreadful sin could never be committed by any person alarmed for fear of having once committed it. Great and awful was the sin of crucifying the Son of God; but the multitude were ignorant, and actuated by these blaspheming Pharisees. Jesus therefore prayed for them, and many, doubtless, were forgiven on the day of Pen tecost, and enrolled among the first converts of the Jewish church. Terrible was the crime of persecuting Stephen, and the other disciples of Jesus; but one of the bitterest of their persecutors, the chief of these sinners, was not only converted and forgiven, but became himself equal to "the chiefest of the Apostles." (See 2 Cor. xi. 5.) No man's sins are unpardonable, who repents and is penitent on their account. Another passage, which has much distressed many persons, occurs in the close of this section: "For every IDLE word that men shall speak, they shall give account thereof in the day of judgment." We are far from wishing to lower the standard of Christian morals; we have, however, no hesitation in saying, that " idle every word," does not here mean every unnecessary word; for it requires a high degree of literary skill and practice to avoid these, even in writing: nor, secondly, every ebullition of cheerfulness or pleasantry; for "pleasant words are as the honeycomb, sweet to the soul, and health to the bones." (Proverbs xvi. 24.) But it does include, 1. False, or lying words, which, in conformity to the Hebrew idiom, may be called idle, or vain, as having no foundation in truth. 2. Profane, abusive, and injurions words, though idly, thoughtlessly, or even sportively applied. 3. Foolish and indecorous jesting; and, in fact, all sinful words are liable to be called into judgment; but it should be remembered, that of these words it is not said, that they never shall be forgiven; for though blasphemous, and spoken even against Christ himself, when not marked with the black character of the sin against the Holy Ghost, they are not excluded from the divine mercy. NOTES-Chap. XII. Con. Ver. 38. A sign from thee- that is, a miracle, Exod. iv. 8. Ver. 40. Three days and three nights-answering to the Greek term nuchthemeron, a night and day, or a day of 24 hours. "It is of great importance to observe (says Doddr.) that the Easterns reckoned any part of a day of 24 hours for a whole day, and say a thing was done after three or seven days, &c, |