Imatges de pàgina
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Chorazin and Bethsaida

ST. MATTHEW.

18 For John came neither eating nor drinking, and they say, He hath a devil.

19 The Son of Man came eating and drinking, and they say, Behold a man gluttonous, and a wine bibber, ba friend of pub. licans and sinners. But wisdom is justified of her children. 20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: 21 Wo unto thee, Chorazin! wo unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in

a John 8. 49.-b Ch. 9. 10.- Luke 7. 35.-d Luke 10. 13, &c.

racters agree perfectly with the conduct of the Baptist, and what shortly followed his preaching, and have not been found in any one else; which is a convincing proof, that Jesus was the promised Messiah.

15. He that hath ears to hear, let him hear.] As if our Lord had said, These things are so clear and manifest, that a man has only to hear them, to be convinced and fully satisfied of their truth. But neither the Jews of that time, nor of the succeeding times to the present day, have heard or considered these things. When spoken to on these subjects, their com mon custom is to stop their ears, spit out, and blaspheme; this shows not only a bad but a ruined cause. They are deeply and wilfully blind. They will not come unto the light lest their deeds should become manifest, that they are not wrought in God. They have ears but they will not hear. 16. But whereunto shall I liken this generation ?] That is, the Jewish people-rηv yevɛav ravrny, this race and so the word yevca is often to be understood in the evangelists.

In the markets] Or, places of concourse, ayopais from aytipo, I gather together: not a market place only, but any place of public resort: probably meaning here, places of public amusement.

Calling unto their fellows] Or, companions. Instead of eTatoos, companions, many of the best MSS. have repois, others. The great similarity of the words might have easily produced this difference.

There are some to whom every thing is useful in leading them to God: others, to whom nothing is sufficient. Every thing is good to an upright mind, every thing bad to a vicious

neart.

17. We have piped unto you, and ye have not danced] We have begun the music, which should have been followed by the dance, but ye have not attended to it.

We have mourned-and ye have not lamented.] Ye have not smote the breast: ovx coace, from KonTopai, to strike, or beat the breast with the hands, particularly in lamentation. So used Nah. ii. 7. Luke xviii. 13. xxiii. 48. and by the best Greek and Roman writers. There is an allusion here to those funeral lamentations explained, chap. ix. 23.,

18. For John came neither eating nor drinking] Leading a very austere and mortified life: and yet, ye did not receive him. A sinner will not be persuaded, that what he has no mind to imitate, can come from God. There are some who will rather blame holiness itself, than esteem it in those whom they do not like.

He hath a devil He is a vile hypocrite, influenced by a demon, to deceive and destroy the simple.

condemned for their impenitence.

Tyre and Sidon, they would have repented long ago in sack. cloth and ashes.

22 But I say unto you, f It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.

23 And thou, Capernaum, which art exalted unto heaven, shall be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

24 But I say unto you, h That it shall be more tolerable for e Jonah 3. 7, 8.-f Ch. 10. 15. Ver. 24-g See Ina. 14. 13. Lam. 21.-h Ch. 10. 15. Providence work together for the good of those who love and fear God. See on Luke vii. 35.

20. Then began he to upbraid the cities] The more God has done to draw men unto himself, the less excusable are they if they continue in iniquity. If our blessed Lord had not done every thing that was necessary for the salvation of these people, he could not have reproached them for their impenitence.

21. Wo unto thee, Chorazin-Bethsaida!] It would be bet ter to translate the word ovat roi, alas for thee, than to to thee. The former is an exclamation of pity; the latter a denunciation of wrath. It is evident, that our Lord used it in the former sense. It is not known precisely where Chorazin was situa ted; but as Christ joins it in the same censure with Bethsaida, which was in upper Galilee, beyond the sea, Mark vi. 45. it is likely that Chorazin was in the same quarter. Though the people in these cities were generally impenitent, yet there is little doubt that several received the word of life. Indeed, Bethsaida itself furnished not less than three of the twelve apostles, Philip, Andrew, and Peter. See John i. 44.

Tyre and Sidon] Were two heathen cities, situated on the shore of the Mediterranean Sea, into which it does not appear that Christ ever went, though he was often very nigh to them; see chap. xv. 21.

They would have repented long ago] Haλnt, formerly, seems here to refer to the time of Ezekiel, who denounced de struction against Tyre and Sidon, Ezek. xxvi. xxvii. and xxviii. Our Lord then intimates, that if Ezekiel had done as many miracles in those cities, as himself had in Chorazin and Bethsaida, the inhabitants would have repented in sackcloth and ashes, with the deepest and most genuine sorrow.

22. But it shall be more tolerable] Every thing will help to overwhelm the impenitent at the tribunal of God-the benefits and favours which they have received, as well as the sins which they have committed.

23. Thou Capernaum-exalted unto hearen] A Hebrew metaphor, expressive of the utmost prosperity, and the enjoy ment of the greatest privileges. This was properly spoken of this city, because that in it our Lord dwelt, and wrought any of his miraculous works.

Shalt be brought down to hell] Perhaps not meaning here the place of torment, but rather a state of desolation. The original word is hades, 'Aons, from a, not, and ideir, to seethe invisible receptacle or mansion of the dead, answering to SN sheol, in Hebrew; and implying often, 1st. The grave; 2dly. The state of separate souls, or unseen world of spirits, whether of torment, Luke xvi. 23. or, in general, Rev. i. 18. 19. The Son of man came eating and drinking] That is, vi. 8. xx. 13, 14. The word hell, used in the common transwent wheresoever he was invited to eat a morsel of bread, lation, conveys now an improper meaning of the original and observed no rigid fasts. how could he, who had no cor-word; because hell is only used to signify the place of the rupt appetites to mortify or subdue? damned. But as the word hell comes from the Anglo Saxon. They say, Behold a man gluttonous, &c.] Whatever mea-he lan, to cover or hide, hence the tiling or slating of a house sures the followers of God may take, they will not escape the censure of the world: the best way is not to be concerned at them. Iniquity being always ready to oppose and contradict the Divine conduct, often contradicts and exposes itself. But wisdom is justified of her children.] Those who follow the dictates of true wisdom, ever justify, point out as excel lent, the holy maxims by which they are guided, for they find the way, pleasantness, and the path, peace. Of, here and in many places of our translation, ought to be written by, in modern English.

Some suppose that our blessed Lord applies the epithet of noopia, that Wisdom, to himself; as he does that of Son of man, in the first clause of the verse; and that this refers to the sublime description given of wisdom in Prov. viii. Others have supposed that by the children, or sons (TEKYOV) of wis dom, our Lord means, John Baptist and himself, who came to preach the doctrines of true wisdom to the people, and who were known to be teachers come from God, by all those who seriously attended to their ministry; they recommending themselves by the purity of their doctrines, and the holiness of their lives, to every man's conscience in the sight of God. It is likely, however, that by children our Lord simply means the fruits or effects of wisdom, according to the Hebrew idiom, which denominates the fruits or effects of a thing, its children. So in Job, chap. v. 7. sparks emitted by coals, are termed beney resheph, the children of the coal. It was probably this well-known meaning of the word, which led the Coder Vaticanus, one of the most ancient MSS. in the world, together with the Syriac, Persic, Coptic, and Ethiopic, to read coywv, works, instead of TEKVOV, sons or children. Wisdom is vindicated by her works, i. e. the good effects prove that the cause is excellent.

The children of true wisdom can justify all God's ways in their salvation as they know, that all the dispensations of

is called, in some parts of England, (particularly Cornwall) heling, to this day; and the covers of books (in Lancashire) by the same name: so the literal import of the original word 'Adns was formerly well expressed by it. Here it means a state of the utmost wo, and ruin, and desolation, to which these impenitent cities should be reduced. This prediction of our Lord was literally fulfilled; for, in the wars between the Romans and the Jews, these cities were totally destroyed, so that no traces are now found of Bethsaida, Chorazin, or Ca pernaum. See Br. PEARCE.

24. But-it shall be more tolerable for the land of Sodom] Tn Zodopor, the land of the Sodomites; i. e. the ancient inhabitants of that city and its neighbourhood.

In Jude ver. 7. we are told that these persons are suffering the vengeance of eternal fire. The destruction of Sodom and Gomorrah happened A. M. 2107, which was 1897 years before the incarnation. What a terrible thought is this! It will be more tolerable for certain sinners who have already been damned nearly four thousand years, than for those who live and die infidels under the Gospel! There are various degrees of punishments in hell, answerable to various degrees of guilt; and the contempt manifested to, and the abuse made of, the preaching of the Gospel, will rank semi-infidel Christians in the highest list of transgressors, and purchase them the hot test place in hell! Great God! save the reader from this destruction!

Day of judgment] May either refer to that particular time in which God visits for iniquity, or to that great day in which he will judge the world by the Lord Jesus Christ. The day of Sodom's judgment was that in which it was destroyed by fire and brimstone from heaven, Gen. xix. 24. and the day of judg ment to Chorazin, Bethsaida, and Capernaum, was the time in which they were destroyed by the Romans, ver. 23. But there is a day of final judgment, when Hades itself (sinners in

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the land of Sodom in the day of judgment, than for thee. 25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because b thou hast hid these things from the wise and prudent, and hast revealed them

unto babes.

26 Even so, Father; for so it seemed good in thy sight. 27 4 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any a Luke 10 21--b See Pra S 2. 1 Cor. 1. 19, 27. & 2.6 2 Cor, 3. 14. Ch. 16. 17.d Ch. 29. 13. Luke 24 John 3:25. & 13 3 & 17. 2. 1 Cor. 15 27.

a state of partial punishment in the invisible world) shall be cast into the lake of fire and brimstone, which is the second death. See Rev. xx. 14.

25. I thank thee] Ekou¬doyovuai go, I fully agree with thee, I am perfectly of the same mind. Thou hast acted in all things according to the strictest holiness, justice, mercy, and truth. Wise and prudent] The scribes and Pharisees, vainly puffed up by their fleshly minds, and having their foolish hearts darkened, refusing to submit to the righteousness of God, (God's method of saving man by Christ) and going about to establish their own righteousness, (their own method of sav. ing themselves) they rejected God's counsel, and God sent the peace and salvation of the Gospel to others, called here babes, (his disciples) simple-hearted persons, who submitted to be instructed and saved in God's own way. Let it be observed, that our Lord does not thank the Father that he had hidden these things from the wise and prudent, but that, seeing they were hidden from them, he had revealed them to the others. There is a remarkable saying in the Talmudists, which easts light upon this: "Rab. Jochanan said, 'From the time in which the temple was destroyed, wisdom was taken away from the prophets, and given to fools and children.' Bava Bathra, fol. 12. Again, 'In the days of the Messiah, every species of wisdom, even the most profound, shall be revealed; and this even to children."" Synop. Sohar. fol. 10.

26. Even so, Father] Nai o Harnp. An emphatical ratification of the preceding address.

It was right that the heavenly wisdom, despised, rejected, and persecuted by the scribes and Pharisees, should be offer ed to the simple people, and afterward to the foolish people, the Gentiles, who are the children of wisdom; and justify God in his ways, by bringing forth that fruit of the Gospel of which the Pharisees refused to receive even the seed.

27. All things are delivered unto me of my Father] This is a great truth, and the key of the science of salvation. The man Christ Jesus receives from the Father, and in con. sequence of his union with the Eternal Godhead, becomes the Lord and Sovereign Dispenser of all things. All the springs of the Divine favour are in the hands of Christ, as Priest of God, and atoning sacrifice for men: all good proceeds from him, as Saviour, Mediator, Head, Pattern, Pastor, and Sovereign Judge of the whole world.

No man knoweth the Son, but the Father; neither knoweth any man, &c.] None can fully comprehend the nature and attributes of God, but Christ; and none can fully comprehend the nature, incarnation, &c. of Christ, but the Father. The full comprehension and acknowledgment of the Godhead, and the mystery of the Trinity, belong to God alone.

28. Come unto me] This phrase in the New Covenant implies simply, believing in Christ, and becoming his disciple, or follower.

All ye that labour and are heavy laden] The metaphor here appears to be taken from a man who has a great load laid upon him, which he must carry to a certain place: every step he takes reduces his strength, and renders his load the more oppressive. However, it must be carried on; and he labours, uses his utmost exertions, to reach the place where it is to be laid down. A kind person passing by, and seeing his distress, offers to ease him of his load, that he may enjoy rest.

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weary and heavy-laden. man the Father, save the Son, and he to whomsoever the Son will reveal him.

28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.

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29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart; hand ye shall find rest unto your souls.

30 For my yoke is easy, and my burden is light.

e John 1. 19. & 6 45 & 10. 15-f John 13. 15. Phil. 2. 5. 1 Pet. 2. A. 1 John 2. 6.- Zech. 9. 9. Phil 2. 7, 8-h Jer. 6. 16-i 1 John 5. 3.

instant pardon. Believers, sorely tempted, and oppressed by the remains of the carnal mind, may come to this blood, that cleanseth from all unrighteousness; and purified from all sin, and powerfully succoured in every temptation, they shall find uninterrupted rest in this complete Saviour.

All are invited to come, and all are promised rest. If few find rest from sin, and vile affections, it is because few come to Christ to receive it.

29. Take my yoke upon you] Strange paradox! that a man already weary and overloaded, must take a new weight upon him in order to be eased and find rest! But this advice is similar to that saying, Psal. lv. 22. Cast thy burden upon the Lord, and he will sustain thee: i. e. trust thy soul and con. cerns to him, and he will carry both thyself and thy load. I am meek and lowly in heart] Wherever pride and anger dwell, there is nothing but mental labour and agony; but where the meekness and humility of Christ dwell, all is smooth, even, peaceable, and quiet; for the work of righteousness is peace, and the effect of righteousness quietness and assurance for ever, Isa. xxxii. 17.

30. For my yoke is easy] My Gospel imposes nothing that is difficult; on the contrary it provides for the complete removal of all that which oppresses and renders man miserable, viz. sin. The commandments of Christ are not grievous. Hear the whole: Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself. Can any thing be more congenial to the nature of man than love? such a love as is inspired by God, and in which the soul rests supremely satisfied and infinitely happy Taste, and know by expe rience, how good the Lord is, and how worthy his yoke is to be taken, borne, and loved. This most tender invitation of the compassionate Jesus, is sufficient to inspire the most diffident soul with confidence. See on Mark viii. 34.

Creeshna, the incarnate god of the Hindoos, is represented in the Geeta addressing one of his beloved disciples thus: "1 am the creator of all things, and all things proceed from me. Those who are endued with spiritual wisdom believe this, and worship me: their very hearts and minds are in me; they rejoice among themselves, and delight in speaking of my name, and teaching one another my doctrine. I gladly inspire those who are constantly employed in my service, with that use of reason by which they come unto me; and, in compassion, I stand in my own nature, and dissipate the darkness of their ignorance with the light of the lamp of wisdom." Bhagvat Geeta, p. 84. The word y ával, ainong the Jews, which we properly enough translate yoke, signifies not only that sort of neck. harness by which bullocks drew in wagons, carts, or in the plough; but also any kind of bond, or obligation, to do some particular thing, or to do some particular work. By them it is applied to the following things:-1. The yoke of the KINGwill of God. 2. The yoke of the Law, by-the necessity of obeying all the rites, ceremonies, &c. of the Mosaic institu tion. 3. The yoke of the PRECEPT, -the necessity of performing that particular obligation, by which any person had bound himself, such as that of the Nazarite, &c. 4. The yoke of REPENTANCE, non-without which, they knew, they could not enter into the kingdom of heaven. With the Jews, repentance not only implied forsaking sin, þut fasting, mortification, &c. 5. The yoke of FAITH, OŃ by the necessity of believing in the promised Messiah. 6. The DIVINE yoke, Nyby-the obligation to live a spiritual life; a life of thanksgiving and gratitude unto God.

obedience to the revealedעיל מלכות השמים,DOM of heaven

The Jews, heavily laden with the burthensome rites of the Mosaic institution, rendered still more oppressive by the additions made by the scribes and Pharisees, who, our Lord says, (chap. xxiii. 4.) bound on heavy burdens; and labouring, by their observance of the law, to make themselves plea- In 'Shemoth Rabba it is said, "Because the ten tribes did sing to God, are here invited to lay down their load, and re- not take the yoke of the holy and blessed God upon them; ceive the salvation procured for them by Christ. Sinners, weatherefore Sennacherib led them into captivity." ried in the ways of iniquity, are also invited to come to this Christ, and find speedy relief. Penitents, burthened with the guilt of their crimes, may come to this Sacrifice, and find

CHRIST'S yoke means, the obligation to receive him as the MESSIAH, to believe his doctrine, and to be in all things conformed to his Word and to his Spirit.

CHAPTER XII.

Jesus and his disciples go through the corn fields on the sabbath, and the latter pluck and eat some of the ears, at which the Pharisees take offence, 1, 2. Our Lord vindicates them, 38 The man with the withered hand cured, 9-13. The Pharisees seek his destruction, 14. He heals the multitudes, and fulfils certain prophecies, 15-21. Heals the blind, and dumb demoniac, 22, 23. The malice of the Pharisees reproved by our Lord, 24-30. The sin against the Holy Ghost, 31, 32. Good and bad trees known by their fruits-evil and good men by their conduct, 33-37. Jonah a sign of Christ's death and resurrection, 38-40. The men of Nineveh and the queen of the south shall rise up in the judgment against the Jews, 41, 42. Of the unclean spirit, 43-45. A. M. 4031. A. D. 27. An. Olymp. CCL 3.

T that time Jesus went on the Sabbath-day, through the

thy disciples do that which is not lawful to do upon the Sab

Acorn; and his disciples were an hungered, and began to bath-day.

pluck the ears of corn, and to eat.

3 But he said unto them, Have ye not read, bwhat David did,

2 But when the Pharisees saw it, they said unto him, Behold, when he was an hungered, and they that were with him; Der., 23. 25. Mark 2. 23. Lake 6. 1.

b1 Sam. 21. 6.

NOTES-Verse 1. At that time Jesus went on the Sabbath-these words, ev caßßarw devreporρwrw, that is, on the sabbath day, through the corn] "The time is determined by Luke in from the second first.

Our Lord vindicates

ST. MATTHEW.

the conduct of his apost.es.

4 How he entered into the house of God, and did eat the 9¶ And when he was departed thence, he went into their show bread, which was not lawful for him to eat, neither for synagogue: them which were with him, but only for the priests? 10 And, behold, there was a man which had his hand wither. 5 Or have ye not read in the law, how that on the Sabbathed. And they asked him, saying, "Is it lawful to heal on the Sabbath-days? that they might accuse him.

days, the priests in the temple, profane the Sabbath, and are blameless?

6 But I say unto you, That in this place, is done 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.

a Exod. 2. 3. Lev. 21. 5-b Fxod. 29. 2, 33, Lev. 9. 31. & 24. 9.- Num 29. 9. John 7. 22-d 2 Chr. 6. 18. Mal, 3. 1.

"1. Provision was made by the divine law, that the sheaf of first-fruits should be offered on the second day of the Pass over week, Levit. xxiii. 10, 11. On the morrow after the Sab bath, the priest shall shake (or wave) it. Not on the morrow after the ordinary Sabbath of the week, but the morrow after the first of the Pass-over week, which was a sabbatic day. Exod. xii. 16. Levit. xxiii. 7. Hence the seventy, Enavptov Tns porns, the morrow of the first day; the Chaldee, the morrow after the holy day. The rabbins, Solomon and Menachen, have it, On the morrow after the first day of the Pass-over feast; of which mention had been made in the verses foregoing. "But now, from the second day of the Pass-over solemnity, wherein the sheaf was offered, were numbered seven weeks to Pentecost for the day of the sheaf, and the day of Pente. cost, did mutually respect each other; for on this second day of the Pass-over, the offering of the sheaf was supplicatory, and by way of prayer, beseeching a blessing upon the new corn, and leave to eat it, and to put in the sickle into the standing Now the offering of the first fruit loaves, on the day of Pentecost, (Levit. xxiii. 15, 16, 17.) did respect the giving of thanks for the finishing and housing of the barley-harvest. Therefore, in regard of this relation, these two solemnities were linked together, that both might respect the harvest; that, the harvest beginning; this, the harvest ended: this depended on that, and was numbered seven weeks after it. Therefore, the computation of the time coming between, could not but carry with it the memory of that second day of the Pass-over week; and hence Pentecost is called the feast of weeks, Deut. xvi. 10. The true calculation of the time be tween, could not otherwise be retained as to Sabbaths, but by numbering thus: this is caßßarov devreрomproTov, the first Sabbath after the second day of the Pass-over. This is deure podevrepov, the second Sabbath after that second day. And so of the rest. In the Jerusalem Talmud, the word now O shebeth protogamiya, the Sabbath, proz apias, of the first marriage, is a composition not very unlike." Light fool.

corn.

His disciples were an hungered] Were hungry. The former is a mode of expression totally obsolete. How near does the translation of this verse come to our ancient mother tongue, the Anglo-Saxon! de hælend for on restedæz ofer | æcenar. roolice hýr leonning cnihtar hingnede. and hig ongunnun pluccian da ean and ecan-The Healer went on rest day over acres: truly his learning knights hungered, and they began to pluck the ear and eaten. We may well wonder at the extreme poverty of Christ and his discipies. He was himself present with them, and yet permitted the to lack bread! A man, therefore, is not forsaken of God because he is in want. It is more honourable to suffer the want of all temporal things in fellowship with Christ and his followers, than to have all things in abundauce in connexion with the world.

2. Thy disciples do that which is not lawful to do] The Jews were so superstitious concerning the observation of the Sabbath, that in their wars with Antiochus Epiphanes, and the Romans, they thought it a crime even to attempt to defend themselves on the Sabbath: when their enemies observed this, they deferred their operations to that day. It was through this, that Pompey was enabled to take Jerusalem. Dion Cass. lib. xxxvi.

Those who know not the spirit and design of the divine law, are often superstitious to inhumanity, and indulgent to impiety. An intolerant and censorious spirit in religion, is one of the greatest curses a man can well fall under.

3, 4. Have ye not read what David did] The original history is in 1 Sam. xxi. 1-6.

11 And he said unto them, What 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 e Hos & Mic 6 6, 7, 8. Ch. 9 13-Mark 3. 1. Luke 6, 6.—g Luke 13. 14. & 14.3. John 9 16-hee Exod. 23. 4, 5. Deu. 22 4.

And did eat the show-bread] Tovs aprovs τng #pobedews-In He brew. Dans lechem panim-bread of the presence, or faces, because this bread was to be set continually, lipney Yehovah-before the face of Jehovah. See the notes on Exod. xxv. 23. and 30.

"Since part of the frankincense put in the bread was to be burnt on the altar for a memorial, Lev. xxiv. 7. and since Aaron and his sons were to eat it in the holy place, it is evident that this bread typified Christ, first presented as a sacri fice to, or in the presence of Jehovah, and then becoming spiritual food to such as, in and through him, are spiritual priests to God. See Rev. i. 6. v. 10. xx. 6. also 1 Peter ii. 5." Parkhurst.

5. The priests-profane the Sabbath] Profane, i. e. put it to what might be called a common use, by slaying and offering up sacritices, and by doing the services of the temple as on common days, Exod. xxix. 38. Numb. xxviii. 9.

6. In this place, is one greater than the temple.] Does not our Lord refer here to Mal. iii. 1. Compare this with Heb. iii. 3. The Jews esteemed nothing greater than the temple, except that God who was worshipped in it. Christ, by asserting he was greater than the temple, asserts that he was God: and this he does, in still more direct terms, ver. 8. The Son of man is Lord of the Sabbath--is Institutor and Governor of it Compare this with Gen. ii. 3. and see the notes there.

7. I will have mercy, &c.] See this explained, ch. ix. 13. There are four ways in which positive laws may cease to oblige. First, by the natural law of necessity. Secondly, by a particular law, which is superior. Thirdly, by the late of charity and mercy. Fourthly, by the dispensation and au thority of the Lawgiver. These cases are all exemplified from verse 4. to verse 8.

8. The Son of man is Lord even of the Sabbath-day.] The change of the Jewish into the Christian Sabbath, called the Lord's day, Rev. i. 10. shows that Christ is not only the Lord, but also the truth and completion of it. For it seems to have been by an especial providence that this change has been made, and acknowledged all over the Christian world.

10. A man which had his hand withered.] Probably through a partial paralysis. The man's hand was withered; but God's mercy had still preserved to him the use of his feet; he uses them to bring him to the public worship of God, and Jesus meets and heals him there. How true is the proverbIt is never so ill with us, but it might be much worse.

11. If it fall into a pit on the Sabbath-day, &c.] It was a canon among the Jews, "We must take a tender care of the goods of an Israelite." Hence, "If a beast fall into a ditch, or into a pool of water, let (the owner) bring him food in that place if he can; but if he cannot, let him bring clothes and litter, and bear up the beast; whence if he can come up, let him come up," &c. "If a beast or its foal fall into a ditch on a holy day, R. Lazar saith, let him lift up the former to kill him, and let him kill him, but let him give fodder to the other lest he die in that place. R. Joshua saith, let him lift up the former with the intention of killing him, although he kill him not; let him lift up the other also, although it be not in his mind to kill him." To these canons our Lord seems here very properly to appeal, in vindication of his intention to heal the distressed man. See Lightfoot.

Self-interest is a very decisive casuist, and removes abun dance of scruples in a moment. It is always the first consulted and the most readily obeyed. It is not sinful to hearken to it, but it must not govern nor determine by itself.

12. How much then is a man better than a sheep? Our Lord's argument is what is called argumentum ad hominem: they are taken on their own ground, and confuted on their own maxims and conduct. There are many persons who call themselves Christians, who do more for a beast of burden or pleasure than they do for a man for whom Christ died Many spend that on coursers, spaniels, and hounds, of which multitudes of the followers of Christ are destitute:--but this also shall come to judgment.

Wherefore, it is lawful to do well, &c.] This was allowed by a multitude of Jewish canons. See Schoettgen.

When he was an hungered] Here hearken to Kimchi, producing the opinion of the ancients concerning this story in these words: "Our rabbins of blessed memory say, that he gave him the show-bread, &c. The interpretation also of the clanse, Yea, though it were sanctified this day in the vessel, is this: It is a small thing to say, that it is lawful for us to eat THESE LOAVES taken from before the Lord, when we are hungry; for it would be lawful to eat this very loaf which is now set on, which is also sanctified in the vessel, (for the table 13. Stretch forth thine hand.] The bare command of God is sanctifieth) it would be lawful to eat even this, when another a sufficient reason of obedience. This man might have reasonloaf is not present with you to give us, and we are so hunger-ed thus, "Lord, my hand is withered, how then can I stretch it bitten. And a little after, There is nothing which may hin- out? Make it whole first, and afterward I will do as thou com der taking care of life, besides idolatry, adultery, and murmandest." This may appear reasonable, but in his case it der. That is, a man, according to them, should do any thing but these, in order to preserve life." See Lightfoot.

He entered into the house of God] Viz. the house of Ahime lech the priest, who dwelt at Nob, with whom the tabernacle then was, in which the Divine presence was manifested.

would have been foolishness. At the command of the Lord, he made the effort, and in making it, the cure was effected! Faith disregards apparent impossibilities, where there is a command and promise of God. The effort to believe, is often, that faith by which the soul is healed. A little before (versus

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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 inultitudes followed him, and he healed them all;

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 show 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.

22 ¶ Then was brought unto him one possessed with a devil,

a Ch 27.1. Mark 36. Luke 6. 11. John 5. 18. & 10, 39, & 11. 53-b Or, took counsel →e See Ch. 10.13. Mark 3. 7-d Ch. 19. 2-e Ch. 9. 3).—f Isa. 42 1.—g Ch. 3. 17. 17, 5.-h See Chap. 9. Mari: 3. 11. Luke 11. 14.

The Jews blaspheme.

blind, and dumb, and he healed him, insomuch that the blind and dumb both spake and saw.

23 And all the people were amazed, and said, Is not this the son of David?

24 But when the Pharisees heard it, they said, This fel low doth not cast out devils, but by k Beelzebub the prince of the devils. 25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation and every city or house divided against itself shall not stand 26 And if Satan cast out Satan, he is divided against himself, how shall then his kingdom stand?

27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 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.

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6 and 8.) Jesus Christ had asserted his Godhead, in this blessed Jesus should treat the weak and the ignorant, whose verse he prores it. What but the Cinnipotence of the living good desires must not be stifled, but encouraged. The bruis God would have, in a moment, restored this withered handed reed may recover itself, if permitted to vegetate under the There could be no collusion here; the man who had a real genial influences of heaven, and the life and light of the exdisease, was instantaneously, and therefore miraculously piring lamp may be supported by the addition of fresh oil. enced and the mercy and power of God were both amply Jesus, therefore, quenches not faint desires after salvation, manifested in this business. It is worthy of remark, that as even in the worst and most undeserving of men; for even the man was healed with a word, without even a touch, the such desires may lead to the fulness of the blessing of the Sabbath was unbroken, even according to their most rigid Gospel of peace. interpretation of the letter of the law.

14. Held a council against him] Nothing sooner leads to utter blindness and hardness of heart than envy. There are many who abandon themselves to pleasure-taking and debauchery on the Sabbath, who condemn a poor man whom necessity obliges to work on what is termed a holiday or a national fast.

15. Jesus withdrew himself from thence] It is the part of prudence and Christian charity not to provoke, if possible, the blind and the hardened; and to take from them the occasion of sin. A man of God is not afraid of persecution; but as his aim is only to do good, by proclaiming, every where, the grace of the Lord Jesus, he departs from any place, when he finds the obstacles to the accomplishment of his end are, humanly speaking, invincible; and that he cannot do good without being the means of much evil. Yield to the stream when you cannot stem it.

Great multitudes followed him, and he healed them all] The rejection of the Gospel in one place has often been the mean of sending it to and establishing it in another. Jesus healed all that followed him, i. e. all who had need of healing and who desired to be healed: for thus the passage must be understood:--and is he not still the same? No soul shall ever implore his healing power in vain ; but let it be remembered, that only those who follow Christ, and apply to him, are healed of their spiritual maladies.

Judgment unto victory.] See ver. 18. By judgment, understand the Gospel, and by victory, its complete triumph over Jewish opposition, and Gentile impiety. He will con tinue by these mild and gentle means to work till the whole world is Christianized, and the universe filled with his glory,

21. And in his name shall the Gentiles trust] EXTоvõi, they shall hope. Jesus Christ is the sole hope and trust of mankind; to trust and hope in his name JESUS, is to expect salvation and all things necessary from him alone, to despise, comparatively, all earthly promises, to esteem, love and desire heavenly things only, and to bear with patience and tranquillity all the losses and evils of this life, upon the prospect and hope of that felicity which he has purchased for us. 22. One possessed with a devil, blind and dumb] A person from whom the indwelling demon took away both light and hearing. Satan makes himself master of the heart, the eyes, and the tongue of the sinner. His heart he fills with the love of sin; his eyes he blinds that he may not see his guilt, and the perdition which awaits him; and his tongue he hinders from prayer and supplication, though he gives it increasing liberty in blaspheinies, lies, slanders, &c. None but Jesus can redeem from this threefold captivity.

23. Is not this the son of David?] Is not this the true Messiah? Do not these miracles sufficiently prove it? See Isa. xxxv. 5. 24. Beelzebub] See chap. x. 25.

25. Every kingdom divided against itself is brought to de 16. Charged them that they should not make him known] solation] Our Lord's argument runs thus, "The welfare of See chap, viii. 4. Jesus Christ, as Gon, could have easily con- any kingdom, city, or family, depends on its concord and una. cealed himself, but he chooses to do it as man, and to use nonimity: Satan, like every other potentate, must wish to rule other than human means, as these were quite sufficient for his empire in peace and security; how then can he be in the purpose, to teach us not to neglect them in our necessity. league with me who oppose his authority, and am destroying Indeed he always used his power less on his own account, his kingdom?" than on that of men.

18. Behold my servant] This title was given to our blessed Lord in several prophecies. See Isa. xlii. 1. liii.2. Christ assumes it, Psal. xl. 7-9. compare these with John xvii. 4. and Phil. ii. 7. God required an acceptable and perfect service from man: but man being sinful, could not perform it. Jesus taking upon him the nature of man, fully performed the whole will of God, and communicates grace to all his follow ers, to enable them perfectly to love, and worthily to magnify their Maker.

And he shall show judgment to the Gentiles.] That is, He will publish the Gospel to the heathens, for the word Kpic here answers to the word mishpat of the prophet, and it is used among the Hebrews to signify laws, precepts, and a whole system or hody of doctrine. See Psal. xix. 19. cxix. 30, 39. Isa. lviii. 2.

19. He shall not strive, nor cry] The Spirit of Christ is not a spirit of contention, murmuring, clamour, or litigiousness. He who loves these does not belong to him. Christ therefore fulfilled a prophecy by withdrawing this place on account of the rage of the Phirisees.

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The reasoning of the Pharisees, ver. 24. was not expressed, and Jesus knowing their thoughts, gave them ample proof of his omniscience. This, with our Lord's masterly confutation of their reasonings, by a conclusion drawn from their own premises, one would have supposed inight have humbled and convinced these men; but the most conclusive reasoning, and the most astonishing miracles, were lost upon a people who were obstinately determined to disbelieve every thing good, relative to Christ. How true the saying; He came unto his own, and his own received him not!

26. If Satan cast out Satan] A good cause will produce a good effect, and an evil cause an evil effect. Were I on Satan's side, I would act for his interest, and confirm his influence among you; but I oppose his maxims by my doctrine, and his influence by my power.

20. A bruised reed shall he not break] A reed, is in Scrip: tare, the emblem of weakness, Ezek. xxix. 6. and a bruised reed must signify that state of weakness that borders on dis-here is extremely conclusive; If the man who casts out de. solution and death.

And smoking flux shall he not quench] Aivov Topopevov. Aves means the pick of a lamp, and douevor is intended to point out its expiring state, when the oil has been all burnt away from it, and nothing is left but a mere snuff, emitting smoke. Some suppose the Jewish state, as to ecclesiastical mat ters, is here intended, the prophecy declaring that Christ would not destroy it, but leave it to expire of itself, as it already conwined the principles of its own destruction. Others have considered it as implying that great tenderness with which the

27. By hom do your children cast them out?] Children or sons of the prophets, means the disciples of the prophets : and children or sons of the Pharisees, disciples of the Pharisees. From Acts xix. 13, 14. it is evident there were crorcists among the Jews, and, from our Lord's saying here, it is also evident that the disciples of the Pharisees did cast out demons, or at least, those who educated them wished to have it believed that they had such a power. Our Lord's argument mons, proves himself thereby to be in league with, and influ enced by Satan, then your disciples, and you who taught them, are all of you in league with the devil: ye must either give up your assertion, that I cast out demons by Beelzebub, or else admit this conclusion in its fullest force and latitude, that ye are all children of the devil, and leagued with him against God. Envy causes persons often to condemn in one what they approve in another.

28. But if I cast out devils by the Spirit of God) Perhaps the Spirit of God is here mentioned by way of opposition to the

Christ explains the nature of

eth not with me scattereth abroad.

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30 He that is not with me is against me; and he that gather- 33 Either make the tree good, and his fruit good: or else make the tree corrupt, and his fruit corrupt: for the tree is 31 Wherefore I say unto you, All manner of sin and blas-known by his fruit. phemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.

32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

1 Sam. 2. 25. Mark 3. 29. Luke 12. 10. Heb. 6. 4. &c. & 10, 91, 99, 1 John 5. 16.-b Acts 7. 51,

magical incantations of the Jews; for, it is well known, that by fumigations and magical washings, they professed to cast out devils. See a case mentioned by Schoettgen on this verse. Then the kingdom of God] For the destruction of the king. dom of Satan plainly implies the setting up of the kingdom of God.

Is come unto you] Is come unexpectedly upon you. Ea Gev, from 9avo, to appear suddenly-unexpectedly. They pretended to be in expectation of the kingdom of God, and consequently of the destruction of the kingdom of Satan' But by being not prepared to receive Christ in these proofs of his divine mission, they showed that their expectation was but pretended. They were too carnal to mind spiritual things. 29. Else how can one enter into a strong man's house] Men, through sin, are become the very house and dwelling-place of Satan; having, of their own accord, surrendered themselves to this unjust possessor; for whoever gives up his soul to sin, gives it up to the devil. It is Jesus, and Jesus alone, who can deliver from the power of this bondage. When Satan is cast out, Jesus purifies and dwells in the heart.

30. He that is not with me is against me] In vain do men seek for methods to reconcile God and mammon. There is no medium between loving the Lord and being his enemy; be tween belonging to Christ or to Satan. If we be on the side of the devil, we must expect to go to the devil's hell; if we be on the side of Christ, we may expect to go to his heaven. When Christ, his truth, and his servants are assaulted, he who does not espouse their cause is not on Christ's side, but incurs the guilt of deserting and betraying them. There are many (it is to be feared) in the world, who are really against Christ and scatter abroad, who flatter themselves that they are workers together with him, and of the number of his friends! Scattereth abroad.] This seems to have been a proverbial form of speech, and may be a metaphor taken from shepherds. He who does not help the true shepherd to gather his flock into the fold, is, most likely, one who wishes to scatter them, that he may have the opportunity of stealing and destroying them. I do not find any parallel to this proverbial mode of speech in the Jewish rabbins, if it be one, nor have I met with it among the Greek or Roman writers.

340 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.

eCh. 1 19. & 13. 55. John 7. 19, 52-d 1 Tim. 1. 13.-e Ch. 7. 17. Luke 6. Q, 44-fh. 3. 7. & 2. 3- Luke 6. 45.

solve the man from the punishment of temporal death, yet, on repentance, mercy might be extended to the soul; and every sin may be repented of under the Gospel dispensation.

Dr. Lightfoot has sufficiently vindicated this passage from all false interpretation. "They that endeavour hence to prove the remissions of some sins after death, seem little to understand to what Christ had respect, when he spake these words Weigh well this common and most known doctrine of the Jew ish schools, and judge. He that transgresseth an affirma fire precept, if he presently repent, is not moved until the Lord pardon him: and of such it is said, Be ve converted, O backsliding children, and I will heal your backslidings. He that transgresseth a negative precept, and repents, his repentance suspends judgment, and the day of expiation ezpiates him; as it is said, This day shall all your unclean. nesses be expiated to you. He that trangresses to cutting off, (by the stroke of God,) or to death by the sanhedrim, and re pents, repentance and the day of expiation do suspend judg. ment, and the strokes that are laid upon him wipe off sin, as it is said, And I will visit their transgressions with a rod, and their iniquities with scourges. But he by whom the name of God is profaned, (or blasphemed,) repentance is of no avail to him to suspend judgment, nor the day of expiation to expiate it, nor scourges (or corrections inflicted) to wipe it off, but all suspend judgment, and death wipes it off. Thus the Babylonian Gemara writes, but the Jerusalem thus:Repentance and the day of expiation expiote as to the third part, and corrections as to the third part, and death wipes it off, as it is said, and your iniquities shall not be expiated to you until ye die: behold we learn that death wipes off. Note this, which Christ contradicts, concerning blasphemy against the Holy Ghost. It shall not be forgiven, saith he, neither in this world, nor in the world to come; that is, neither before death, nor as you dream, by death. Jerus. Sarhed. fol. 37. and Bab. Yoma, fol. 86.

"In the world to come.-I. Some phrases were received into common use, by which, in common speech, they opposed the heresy of the Sadducees, who denied immortality. Of that sort were 7 by blam ha-ba, Autov, o peλλwv, The world to come. gan fiden, Пapadsioos, Paradise: Dan gei

31. All manner of sin and blasphemy] Blaschnuta, injuri-hinnom, Teevva, Hell, &c. ous or impious speaking, byrmon spræc, mocking and deríding speech, Anglo-Saxon. See chap. ix. 3.

But the blasphemy against the Holy Ghost] Even personal reproaches, revilings, persecutions against Christ, were remissible; but blasphemy, or impious speaking, against the Holy Spirit, was to have no forgiveness; i. e. when the person obstinately attributed those works to the devil, which he had the fullest evidence could be wrought only by the Spirit of God. That this, and nothing else, is the sin against the Holy Spirit, is evident from the connexion in this place, and more partienlarly from Mark iii. 28. 29, 30. "All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall plaspheme; but he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal dainnation, BECAUSE they said he hath an unclean spirit."

Here the matter is made clear beyond the smallest doubtthe unpardonable sin, as some term it. is neither less nor more than ascribing the miracles Christ wrought by the power of God, to the Spirit of the devil. Many sincere people have been grievously troubled with apprehensions that they had committed the unpardonable sin; but let it be observed, that no man who believed the divine mission of Jesus Christ, ever can commit this sin: therefore, let no man's heart fail because of it, from henceforth and for ever, Amen. See below.

Bab

"At the end of all the prayers in the temple, (as we ob served before,) they said by y âd ôlam for ever. But when the heretics (i. e. the Sadducees) brake in, and said there was NO AGE but one; then it was appointed to be said for ever and ever. obyn y cyn 10 min ha-olam, vead ha-clam. Beracoth, fol. 54. This distinction of n by ôlam hazeh, this world, and of an by olam ha-ba, the world to come, you may find almost in every page of the rabbins. The Lord recompense thee a good reward for this thy good work in this world, and let thy reward be perfected in the world to come. Targum on Ruth. It (that is, the history of the creation and of the Bible) therefore begins with the letter beth, (in the word bereshith) because two worlds were created, this world, and a world to come. Baal Turim.

"II. The world to come hints two things especially, (of which see Rambam, in Sanhed. cap. Chelek.) I The tines of the Messiah: Be mindful of the day wherein thou camest out of Egypt, all the days of thy life; the wise men say, by the days of thy life, is intimated this world, by all the days of thy life, the days of the Messiah ore superinduced. In this sense the apostle seems to speak, Heb. ii. 5. and vi. 5. II The state after death, thus Rab. Tancum, The world to come, is when a man has departed out of this world."

33. Either make the tree good] That is, the effect will be always similar to the cause-a bad tree will produce bad fruit, and a good tree, good fruit. The works will resemble the heart, nothing good can proceed from an evil spirit, no good fruit can proceed from a corrupt heart;-before the heart of man can produce any good, it must be renewed and influenced by the Spirit of God."

34. O'generation of vipers] These are apparently sever: words, but they were extremely proper in reference to that execrable people to whom they were addressed; the whole verse is an inference from what was spoken before.

32. Neither in this world, neither in the world to come.] Though I follow the common translation, yet I am fully satisfied the meaning of the words is, neither in this dispensation (viz. the Jewish) nor in that which is to come, viz., the Christian. slam ba-bo, the world to come, is a constant phrase for the times of the Messiah, in the Jewish writers. See below. The sin here spoken of by our Lord, ranks high in the catalogue of presumptuous sins, for which there was no forgiveness under the Mosaic dispensation. See Num. xv. 30, 31. xxxv. 31. Lev. xx. 10. 18am. ii. 25. When our Lord says that such a sin hath no forgiveness, is he not to be understood as meaning that the crime shall be punished under the Christian dispensation as it was under the Jewish. viz by the destruc-ed as the overflowings of a heart that is more than full of the tion of the body? And is not this the sune mentioned, I John i. 7. called there the in unto death: i. e. a sin that was to be punished by the dent of the body, while mercy might be extended to the soul! The punishment for presumptuous sins, 35. A good man out of the good treasure of the heart) Tas under the Jewish low, to which our Lord evidently alludes, Kandias, of his heart, is omitted by upwards of one hundre certainly did not extead to the demnation of the soul, though MS, many of them of the greatest antiquity and anthorny the body was destroyed; therefore I think that though there by all the Syriar, Arabic, and Persic; by the Slavonie, Sas was no such forgiveness to be extended to this crime, as to abon, Vulgate, and Italu, (except four) and by several of the pr

Out of the abundance (πepiooevparos, the overflowringe) of the heart] Wicked words, and sinful actions, may be consider

spirit of wickedness; and holy words and righteous deeds may be considered as the overflowings of a heart that is filled with the Holy Spirit, and running over with love to God and man

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