of Persecution. immediately "the coming of the Son of man," "the day of vengeance of our God" (ch. 16. 28: 24. 27. 34; with Hebrews, 10. 25: James, 5. 7-9)-but only as being such a lively anticipation of His Second Coming for vengeance and deliverance. So understood, it is parallel with ch. 24. 14 (on which see).

to stand. 17. But beware of men; for they will deliver you up to the councils-the local courts, used here for civil magistrates in general. and they will scourge you in their synagogues. By this is meant persecution at the hands of the ecclesiastics. 18. And ye shall be brought before governors-or provincial rulers, and kings-the highest tribunals-for my sake, for a testi- Directions for the Srrice of Christ in its widest sense mony against them-rather, to them,' in order to bear (v. 24-421. 24. The disciple is not above his mastertestimony to the truth and its glorious effects-and teacher,' nor the servant above his lord-another [to] the Gentiles-a hint that their message would not maxim which our Lord repeats in various conneclong be confined to the lost sheep of the house of tions (Luke, 6. 40; John, 13, 16; 15. 20). 25. It is enough Israel. The Acts of the Apostles are the best com- for the disciple that he be as his Master, and the servant mentary on these warnings. 19. But when they deliver as his Lord. If they have called the master of the house you up, take no thought-'be not solicitous' or 'anxious.' Beelzebub. All the Greek MSS. write "Beelzebul.” (Sce on ch. 6. 25.) how or what ye shall speak-.e., which undoubtedly is the right form of this word. either in what manner ye shall make your defence. The other reading came in no doubt from the Old or of what matter it shall consist- for it shall be given Testament "Baalzebub," the god of Ekron (2 Kings, you in that same hour what ye shall speak. (See Exodus, 1. 2), which it was designed to express. As all idola4. 12; Jeremiah, 1. 7. 20. For it is not ye that speak, try was regarded as devil-worship (Leviticus, 17. 7; but the Spirit of your Father which speaketh in you. Deuteronomy, 32. 17; Psalm 106, 37; 1 Corinthians, 10. How remarkably this has been verified, the whole 20), so there seems to have been something peculiarly history of persecution thrillingly proclaims-from Satanic about the worship of this hateful god. the Acts of the Apostles to the latest martyrology. which caused his name to be a synonym of Satan. 21. And the brother shall deliver up the brother to death, Though we nowhere read that our Lord was actually and the father the child: and the children shall rise up called "Beelzebul." He was charged with being in against their parents, and cause them to be put to death league with Satan under that hateful name (ch. 12. -for example, by lodging informations against them 24, 26), and more than once Himself was charged with the authorities. The deep and virulent hostility with "having a devil" or "demon" (Mark, 3, 30; John, of the old nature and life to the new-as of Belial 7. 20: 8.48). Here it is used to denote the most opproto Christ-was to issue in awful wrenches of the brious language which could be applied by one to dearest ties; and the disciples, in the prospect of another. how much more [shall they call them of his their cause and themselves being launched upon household?-the inmates.' Three relations in which society, are here prepared for the worst. 22. And ye Christ stands to His people are here mentioned: He shall be hated of all men for my name's sake. The is their Teacher-they His disciples; He is their Lord universality of this hatred would make it evident to-they His servants; He is the Master of the housethem, that since it would not be owing to any tem-hold-they its inmates. In all these relations, He porary excitement, local virulence, or personal pre- says here, He and they are so bound up together that judice, on the part of their enemies, so no amount of they cannot look to fare better than He, and should discretion on their part, consistent with entire fidelity think it enough if they are no worse. 26. Fear them to the truth, would avail to stifle that enmity- not therefore: for there is nothing covered, that shall not though it might soften its violence, and in some be revealed; and hid, that shall not be known:-q.d., cases avert the outward manifestations of it. but he There is no use, and no need, of concealing anythat endureth to the end shall be saved-a great saying, thing; right and wrong, truth and error, are about to repeated, in connection with similar warnings, in the come into open and deadly collision; and the day is prophecy of the destruction of Jerusalem (ch. 24. 13); coming when all hidden things shall be disclosed, and often reiterated by the apostle as a warning everything seen as it is, and every one have his due' against drawing back unto perdition." (Hebrews. (1 Corinthians, 4. 5). 27. What I tell you in darkness3. 6, 13; 6. 4-6; 10. 23, 26-29, 38, 39; &c.) As "drawing in the privacy of a teaching for which men are not back unto perdition" is merely the palpable evidence yet ripe-that speak ye in the light-for when ye go of the want of "root" from the first in the Christian forth all will be ready-and what ye hear in the ear. profession (Luke, 8. 13), so "enduring to the end" is that preach ye upon the house-tops: - Give free and fearjust the proper evidence of its reality and solidity. less utterance to all that I have taught you while yet 23. But when they persecute you in this city, flee ye into with you. Objection: But this may cost us our life? another-into the other.' This, though applicable to Answer: It may, but there their power ends: 28. And all time, and exemplified by our Lord Himself once fear not them which kill the body, but are not able to and again, had special reference to the brief oppor- kill the soul. In Luke, 12. 4. "and after that have no tunities which Israel was to have of "knowing the more that they can do." but rather fear him-in Luke time of his visitation." for verily I say unto you-what this is peculiarly solemn, "I will forewarn you whom will startle you, but at the same time show you the ye shall fear." even Him which is able to destroy both solemnity of your mission, and the need of economiz- soul and body in hell. A decisive proof this that there ing the time for it-Ye shall not have gone over-Ye is a hell for the body as well as the soul in the eternal shall in nowise have completed' the cities of Israel, world; in other words, that the torment that awaits till the Son of man be come. To understand this-as the lost will have elements of suffering adapted to LANGE and others do-in the first instance, of Christ's the material as well as the spiritual part of our own peregrinations, as if He had said, 'Waste not nature, both of which, we are assured, will exist for your time upon hostile places, for I myself will be ever. In the corresponding warning contained in after you ere your work be over'-seems almost trifl- Luke, Jesus calls His disciples "My friends," as if He ing. "The coming of the Son of man" has a fixed had felt that such sufferings constituted a bond of doctrinal sense, here referring inmediately to the peculiar tenderness between Him and them. 29. Are crisis of Israel's history as the visible kingdom of not two sparrows sold for a farthing? In Luke (12. 6) it God, when Christ was to come and judge it; when is "Five sparrows for two farthings," so that, if the "the wrath would come upon it to the uttermost;" purchaser took two farthings' worth, he got one in and when, on the ruins of Jerusalem and the old addition-of such small value were they. and one of economy. He would establish His own kingdom. them shall not fall on the ground-exhausted or killedThis, in the uniform language of Scripture, is more without your Father-"Not one of them is forgotten

MATTHEW, XI.

|

Christ Upbraideth the

MATTHEW, XI.

Impenitence of Capernaum. thee, Bethsaida! ['hunting' or 'fishing-house'-'a fish- | (see on Luke, 10. 21), probably He did the same now, ing station'-on the western side of the sea of Gali- though not recorded. O Father, Lord of heaven and lee, and to the north of Capernaum; the birth-place earth. He so styles His Father here, to signify that of three of the apostles-the brothers Andrew and from Him of right emanate all such high arrangePeter, and Philip. These two cities appear to be ments. because thou hast hid these things-the knowsingled out to denote the whole region in which they ledge of these saving truths-from the wise and prudent. lay-a region favoured with the Redeemer's pres- The former of these terms points to the men who ence, teaching, and works above every other, for if pride themselves upon their speculative or philosothe mighty works-'the miracles' which were done in phical attainments; the latter to the men of worldly you had been done in Tyre and Sidon-ancient and cele- shrewdness-the clever, the sharp-witted, the men of brated commercial cities, on the north-eastern shores affairs. The distinction is a natural one, and was of the Mediterranean sea, lying north of Palestine, well understood. (See 1 Corinthians, 1. 19; &c.) But and the latter the northern-most. As their wealth why had the Father hid from such the things that and prosperity engendered luxury and its concomi- belonged to their peace, and why did Jesus so tant evils-irreligion and moral degeneracy-their emphatically set His seal to this arrangement? Beoverthrow was repeatedly foretold in ancient pro- cause it is not for the offending and revolted to speak phecy, and once and again fulfilled by victorious or to speculate, but to listen to Him from whom we enemies. Yet they were rebuilt, and at this time have broken loose, that we may learn whether there were in a flourishing condition. they would have be any recovery for us at all; and if there be, on repented long ago in sackcloth and ashes. Remarkable what principles-of what nature-to what ends. To language, showing that they had done less violence to bring our own "wisdom and prudence" to such conscience, and so, in God's sight, were less criminal questions is impertinent and presumptuous; and if than the region here spoken of. 22. But I say unto the truth regarding them, or the glory of it, be "hid" you, It shall be more tolerable-more 'endurable,' for from us, it is but a fitting retribution, to which all Tyre and Sidon at the day of judgment, than for you. the right-minded will set their seal along with Jesus. 23. And thou, Capernaum (see on ch. 4. 13), which art But, Thou hast revealed them unto babes-to babe-like exalted unto heaven. Not even of Chorazin and Beth-men; men of unassuming docility, men who, consaida is this said. For since at Capernaum Jesus scious that they know nothing, and have no right to had His stated abode during the whole period of His sit in judgment on the things that belong to their public life which He spent in Galilee, it was the most peace, determine simply to hear what God the Lord Javoured spot upon earth, the most exalted in privi- will speak." Such are well called "babes." (See lege. shalt be brought down to hell: for if the mighty Hebrews, 5. 13; 1 Corinthians, 13. 11; 14. 20; &c.) 26. works, which have been done in thee, had been done in Even so. Father; for so it seemed good-the emphatic and Sodom-destroyed for its pollutions, it would have chosen term for expressing any object of divine comremained until this day-having done no such violence placency; whether Christ Himself (see on ch. 3. 17) or to conscience, and so incurred unspeakably less guilt. God's gracious eternal arrangements (see on Philip24. But I say unto you, That it shall be more tolerable pians, 2. 13)-in thy sight. This is just a sublime echo for the land of Sodom in the day of judgment, than for of the foregoing words; as if Jesus, when He uttered thee. It has been indeed,' says Dr. STANLEY, 'more them, had paused to reflect on it, and as if the glory tolerable, in one sense, in the day of its earthly judg- | of it-not so much in the light of its own reasonablement, for the land of Sodom than for Capernaum: ness as of God's absolute will that so it should befor the name, and perhaps even the remains, of had filled His soul. 27. All things are delivered unto Sodom are still to be found on the shores of the Dead me of my Father. He does not say, They are revealed— Sea; whilst that of Capernaum has, on the Lake of as to one who knew them not, and was an entire Gennesareth, been utterly lost.' But the judgment stranger to them save as they were discovered to him of which our Lord here speaks is still future; a-but, They are 'delivered over,' or 'committed, to judgment not on material cities, but their responsible inhabitants-a judgment final and irretrievable. 25. At that time Jesus answered and said. We are not to understand by this, that the previous discourse had been concluded; and that this is a record only of something said about the same period. For the connection is most close, and the word "answered"which, when there is no one to answer, refers to something just before said, or rising in the mind of the speaker in consequence of something said-confirms this. What Jesus here "answered" evidently was the melancholy results of His ministry, lamented over in the foregoing verses. It is as if He had said, Yes; but there is a brighter side of the picture: even in those who have rejected the message of eternal life, it is the pride of their own hearts only which has blinded them, and the glory of the truth does but the more appear in their inability to receive it: Nor have all rejected it even here; souls thirsting for salvation have drawn water with joy from the wells of salvation; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away.' I thank thee-rather, 'I assent to thee.' But this is not strong enough. The idea of 'full' or 'cordial' concurrence is conveyed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the divine procedure about to be mentioned. And as, when He afterwards uttered the same words, He "exulted in spirit"

me of my Father; meaning the whole administration of the kingdom of grace. So in John, 3. 35, **The Father loveth the Son, and hath given all things into His hand" (see on that verse). But though the "all things" in both these passages refer properly to the kingdom of grace, they of course include all things necessary to the full execution of that trust-that is, unlimited power. (So ch. 28. 18; John, 17. 2; Ephesians, 1. 22.) and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will-or 'willeth' to reveal him. What a saying is this, that the Father and the Son are mutually and exclusively known to each other! A higher claim to equality with the Father cannot be conceived. Either, then, we have here one of the most revolting assumptions ever uttered, or the proper Divinity of Christ should to Christians be beyond dispute. But alas for me!' may some burdened soul, sighing for relief, here exclaim. If it be thus with us, what can any poor creature do but lie down in passive despair, unless he could dare to hope that he may be one of the favoured class to whom the Son is willing to reveal the Father?' But nay. This testimony to the sovereignity of that gracious "will," on which alone men's salvation depends, is designed but to reveal the source and enhance the glory of it when once imparted-not to paralyse or shut the soul up in despair. Hear, accordingly, what follows: 28. Come unto me, all ve that labour and are

Plucking Corn-cars

MATTHEW, XII.

on the Sabbath Day. heavy laden, and I will give you rest. Incomparable. | the priests? No example could be more apposite than ravishing sounds these-if ever such were heard in this. The man after God's own heart, of whom the this weary, groaning world! What gentleness, what Jews ever boasted, when suffering in God's cause and sweetness is there in the very style of the invitation straitened for provisions, asked and obtained from -Hither to Me:' and in the words. All ye that toil the high priest what, according to the law, it was and are burdened,' the universal wretchedness of illegal for any one save the priests to touch. Mark man is depicted, on both its sides-the active and the (2. 26) says this occurred "in the days of Abiathar pace forms of it. 29. Take my yoke upon you-the the high priest." But this means not during his high yoke of subjection to Jesus-and learn of me; for I am priesthood-for it was under that of his father Ahimemeek and lowly in heart: and ye shall find rest unto your lech-but simply, in his time. Ahimelech was soon sonis. As Christ's willingness to empty Himself to succeeded by Abiathar, whose connection with David, the uttermost of His Father's requirements was the and prominence during his reign, may account for spring of ineffable repose to His own spirit, so in the his name, rather than his father's, being here introsame track does He invite all to follow Him, with duced. Yet there is not a little confusion in what the assurance of the same experience. 30. For my is said of these priests in different parts of the Old yake is easy, and my burden is light. Matchless Testament. Thus he is called both the son and paradox, even amongst the paradoxically couched the father of Ahimelech (1 Samuel, 22, 20; 2 Samuel, maxims in which our Lord delights! That rest 8. 17); and Ahimelech is called Ahiah (1 Samuel, 14. 3), which the soul experiences, when once safe under and Abimelech (1 Chronicles, 18. 16). 5. Or have ye Christ's wing, makes all yokes easy, all burdens light. not read in the Law, how that on the sabbath days the CHAPTER XII. priests in the temple profane the sabbath-by doing "servile work," and are blameless? The double offerings required on the sabbath day (Numbers, 28. 9) could not be presented, and the new-baked showbread (Leviticus, 24. 5; 1 Chronicles, 9. 32) could not be prepared and presented every sabbath morning, without a good deal of servile work on the part of the priests; not to speak of circumcision, which, when the child's eighth day happened to fall on a sabbath, had to be performed by the priests on that day. (See on John, 7. 22, 23.) 6. But I say unto you, That in this place is one greater than the temple-or rather, according to the reading which is best supported, something greater.' The argument stands thus: The ordinary rules for the observance of the sabbath give way before the requirements of the temple; but there are rights here before which the temple itself must give way.' Thus indirectly, but not the less decidedly, does our Lord put in His own claims to consideration in this question-claims to be presently put in even more nakedly. 7. But if ye had known what [this] meaneth, I will have mercy, and not sacrifice (Hosea, 6. 6; Micah, 6. 6-8, &c.). See on ch. 9. 13. ye would not have condemned the guiltless:q.d., Had ye understood the great principle of all religion, which the Scripture everywhere recognises that ceremonial observances must give way before moral duties, and particularly the necessities of nature-ye would have refrained from these captious complaints against men who in this matter are blameless.' But our Lord added a specific application of this great principle to the law of the sabbath, preserved only in Mark: "And he said unto them, the sabbath was made for man, and not man for the sabbath" (Mark, 2. 27). A glorious and far-reaching maxim, alike for the permanent establishment of the sabbath and the true freedom of its observance. 8. For the Son of man is Lord (even) of the sabbath day. In what sense now is the Son of man Lord of the sabbath day? Not surely to abolish it-that surely were a strange lordship, especially just after saying that it was made or instituted for MAN-but to own it, to interpret it, to preside over it, and to ennoble it, by merging it in "the Lord's Day" (Revelation, 1. 10), breathing into it an air of liberty and love necessarily unknown before, and thus making it the nearest resemblance to the eternal sabbatism.

Ver. 1-8 PLUCKING CORN-EARS ON THE SABBATH DAY. Mark, 2. 23-28; Luke, 6. 1-5.) The season of the year when this occurred is determined by the event itself. Ripe corn-ears are only found in the fields just before harvest. The barley harvest seems clearly intended here, at the close of our March and beanning of our April. It coincided with the Passover-season, as the wheat harvest with Pentecost. But in Luke (6. 1) we have a still more definite note of time, if we could be certain of the meaning of the peculiar term which he employs to express it. "It came to pass (he says) on the sabbath, which was the frit-second"-for that is the proper rendering of the Word, and not the second sabbath after the first" as in our version. Of the various conjectures what this may mean, that of SCALIGER is the most approved, and, as we think, the freest from difficulty, r the first sabbath after the second day of the Passover, ..., the first of the seven sabbaths which were to be reckoned from the second day of the Passover, which was itself a sabbath, until the next feast, the feast of Pentecost (Leviticus, 23. 15, 16; Deuteronomy. 16. 9, 10). In this case, the day meant by the Evangelist is the first of those seven sabbaths intervening between Passover and Pentecost. And if we are right in regarding the "feast" mentioned in John, &l as a Passover, and consequently the second during our Lord's public ministry (see on that passage), this placking of the ears of corn must have occurred immediately after the scene and the Discourse recorded in John, 5, which, doubtless, would induce our Lord to hasten His departure for the north, to avoid the wrath of the Pharisees, which He had kadled at Jerusalem. Here, accordingly, we find H in the fields-on His way probably to Galilee. 1 At that time Jesus went on the sabbath day through the carn-"the corn fields" (Mark, 2. 23; Luke, 6. 1). and his disciples were an hungered-not as one may be before his regular meals; but evidently from shortnes of provisions; for Jesus defends their plucking the corn ears and eating them on the plea of necessity. and began to pluck the ears of corn, and to eat-"rubbing them in their hands" (Luke, 6. 1). 2. But when the Farisees saw it, they said unto him, Behold, thy disciples de that which is not lawful to do upon the sabbath day. The act itself was expressly permitted (Deuteronomy,

But as being "servile work," which was prohibited on the sabbath day, it was regarded as sinful. But he said unto them, Have ye not read-or as Mark has it," Have ye never read"-what David did (1 Samuel, 1, when he was an hungered, and they that were with him; 4. How he entered into the house of God, and dud at the showbread, which was not lawful for him to e, neither for them which were with him, but only for

9-21. THE HEALING OF A WITHERED HAND ON THE SABBATH DAY, AND RETIREMENT OF JESUS TO AVOID DANGER. (=Mark, 3. 1-12; Luke, 6. 6-11.) Healing of a Withered Hand (v. 9-14). 9. And when he was departed thence-but "on another sabbath" (Luke, 6. 6), he went into their synagogue-" and taught." He had now, no doubt, arrived in Galilee; but this, it would appear, did not occur at Capernaum, for after

Christ Heals the Withered Hand,

MATTHEW, XII.

and Retireth to Avoid Danger.

it was over He "withdrew Himself," it is said, "to | interesting details: "A great multitude from Galilee the sea" (Mark, 3. 7), whereas Capernaum was at the followed Him, and from Judea, and from Jerusasea. 10. And, behold, there was a man which had his lem, and from Idumea, and from beyond Jordan; hand withered-disabled by paralysis (as 1 Kings, 13. 4). and they about Tyre and Sidon, a great multitude, It was his right hand, as Luke graphically notes. And when they had heard what great things he did, came they asked him, saying, Is it lawful to heal on the sab- unto Him. And he spake to His disciples, that a bath days? that they might accuse him. Matthew and small ship"-or 'wherry'-"should wait on Him beLuke say they "watched Him whether He would cause of the multitude, lest they should throng Him. heal on the sabbath day." They were now come the For He had healed many; insomuch that they pressed length of dogging His steps, to collect materials for a upon Him for to touch Him, as many as had plagues. charge of impiety against Him. It is probable that And unclean spirits, when they saw Him, fell down it was to their thoughts rather than their words that before Him, and cried, saying. Thou art the Son of Jesus addressed Himself in what follows. 11. And God. And He straitly charged them that they should he said unto them, What man shall there be among you not make Him known" (Mark, 3. 7-12). How glorious that shall have one sheep, and if it fall into a pit on the this extorted homage to the Son of God! But as this sabbath day, will he not lay hold on it, and lift it out! was not the time, so neither were they the fitting 12. How much then is a man better than a sheep? preachers, as BENGEL says. (See on Mark, 1. 25, and Resistless appeal! "A righteous man regardeth the cf. James, 2. 19.) Coming back now to our Evangelist: life of his beast" (Proverbs, 12. 10), and would instinc- after saying "He healed them all," he continues, 16. tively rescue it from death or suffering on the sab- And charged them-the healed-that they should not bath day; how much more his nobler fellow-man. make him known. (See on ch. 8. 4.) 17. That it might But the reasoning, as given in the other two Gospels, be fulfilled which was spoken by Esaias the prophet, sayis singularly striking: " But He knew their thoughts, ing (Isaiah, 42. 1), 18. Behold my servant, whom I have and said to the man which had the withered hand, chosen; my beloved, in whom my soul is well pleased: I Rise up, and stand forth in the midst. And he arose will put my Spirit upon him, and he shall show judgment and stood forth. Then said Jesus unto them, I will to the Gentiles. 19. He shall not strive, nor cry; neither ask you one thing; Is it lawful on the sabbath days to shall any man hear his voice in the streets. 20. A bruised do good, or to do evil? to save life or to destroy it?" reed shall he not break, and smoking flax shall he not (Luke, 6. 8, 9) or as in Mark (3. 4) "to kill?" He thus quench, till he send forth judgment unto victory-" unto shuts them up to this startling alternative: Not to truth," says the Hebrew original, and the LXX. also. do good, when it is in the power of our hand to do it. But our Evangelist merely seizes the spirit, instead is to do evil; not to save life, when we can, is to kill' of the letter of the prediction in this point. The -and must the letter of the sabbath-rest be kept at grandeur and completeness of Messiah's victories this expense? This unexpected thrust shut their would prove, it seems, not more wonderful than the mouths. By this great ethical principle our Lord, unobtrusive noiselessness with which they were to be we see, held Himself bound, as Man. But here we achieved. And whereas one rough touch will break must turn to Mark, whose graphic details make the a bruised reed, and quench the flickering, smoking second Gospel so exceedingly precious. "When He flax, His it should be, with matchless tenderness, had looked round about on them with anger, being love, and skill, to lift up the meek, to strengthen the grieved for the hardness of their hearts, He saith weak hands and confirm the feeble knees, to comfort unto the man" (Mark, 3. 5). This is one of the very all that mourn, to say to them that are of a fearful few passages in the Gospel History which reveal our heart, Be strong, fear not. 21. And in his name shall Lord's feelings. How holy this anger was, appears the Gentiles trust. Part of His present audience were from the "grief" which mingled with it at "the Gentiles-from Tyre and Sidon-first-fruits of the hardness of their hearts." 13. Then saith he to the great Gentile harvest, contemplated in the prophecy. man, Stretch forth thine hand. And he stretched it forth 22-37. A BLIND AND DUMB DEMONIAC HEALED, -the power to obey going forth with the word of AND REPLY TO THE MALIGNANT EXPLANATION PUT command. and it was restored whole, like as the other. UPON IT. (Mark, 3. 20-30; Luke, 11. 14-23.) The The poor man, having faith in this wonderful Healer precise time of this Section is uncertain. Judging -which no doubt the whole scene would singularly from the statements with which Mark introduces it, help to strengthen-disregarded the proud and veno- we should conclude that it was when our Lord's mous Pharisees, and thus gloriously put them to popularity was approaching its zenith, and so, before shame. 14. Then the Pharisees went out, and held a the feeding of the five thousand. But, on the other council against him, how they might destroy him. This hand, the advanced state of the charges brought is the first explicit mention of their murderous de- against our Lord, and the plainness of His warnings signs against our Lord. Luke (6. 11) says "they were and denunciations in reply, seem to favour the later filled with madness, and communed one with another period at which Luke introduces it. "And the mulwhat they might do to Jesus." But their doubt was titude," says Mark (3. 20, 21), "cometh together again," not, whether to get rid of Him, but how to compass it. referring back to the immense gathering which Mark Mark (3. 6), as usual, is more definite: "The Phari- had before recorded (ch. 2. 2)-"so that they could sees went forth, and straightway took counsel with not so much as eat bread. And when His friends" the Herodians against Him, how they might destroy-or rather, 'relatives,' as appears from e. 31, and see Him." These Herodians were supporters of Herod's dynasty, created by Cæsar-a political rather than religious party. The Pharisees regarded them as untrue to their religion and country. But here we see them combining together against Christ, as a common enemy. So on a subsequent occasion, ch. 22, 15, 16. Jesus Retires to Avoid Danger (v. 15-21). 15. But when Jesus knew it, he withdrew himself from thencewhither, our Evangelist says not; but Mark (3. 7) says "it was to the sea"-to some distance, no doubt, from the scene of the miracle, the madness, and the plotting just recorded. and great multitudes followed him, and he healed them all. Mark gives the following

on ch. 12 46-"heard of it, they went out to lay hold on Him; for they said, He is beside Himself." Cf. 2 Corinthians, 5. 13," For whether we be beside ourselves, it is to God." 22. Then was brought unto him one possessed with a devil-or a demonized person'— blind and dumb. and he healed him, insomuch that the blind and the dumb both spake and saw. 23. And all the people were amazed, and said. Is not this the son of David? The form of the interrogative requires this to be rendered, 'Is this the Son of David? And as questions put in this form (in Greek) suppose doubt, and expect rather a negative answer, the meaning is, 'Can it possibly be?'-the people thus indicating their