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The Grearts Bribed

by the Chief Priests. priests He that sitteth in the heavens doth laugh tion. We will persuade him, and secure you. The "we" st you S. And the angel answered and said unto the and the "you" are emphatic here- We shall (take Fomen, Pear not ye. The "ye" here is emphatic. to care to) persuade him and keep you from trouble,' contrast their case with that of the guards. "Let or gave you harmless.' The grammatical form of those pusy creatures, sent to keep the Living One this clause implies that the thing supposed was exasaong the dead, for fear of Me shake and become aspected to happen. The meaning then is, 'If this dead men (1. 4); but ye that have come hither on come before the governor-as it likely will-we shall A 20tber errand, fear not ye.' for I know that ye seek see to it that,' &c. The “persuasion" of Pilate

esus, which was crucified-Jesus the Crucified.' 6. meant, doubtless, quieting him by a bribe, which we He is not here; for he is risen, as he said. See on Luke, know otherwise he was by no means above taking 24. 57. Come, as in ch. 11. 28, see the place where the (like Felix afterwards, Acts, 24. 26). 15. So they took Lord lay. Charming invitation! "Come, see the spot the money, and did as they were taught-thus consent

bere the Lord of glory lay: now it is an empty grave; ing to brand themselves with infamy-and this saying He les not, but He lay there. Come, feast your eyes is commonly reported among the Jews until this day-to a it! But see on John, 20. 12. 7. And go quickly, the date of the publication of this Gospel. The and tell his disciples. For a precious addition to this, I wonder is that so clumsy and incredible a story see on Mark, 16. 7. that he is risen from the dead; and, lasted so long. But those who are resolved not to tre bold, he goeth before you into Galilee-to which those I come to the light will catch at straws. JUSTIN marben belonged (ch. 27. 65). there shall ye see him. MARTYR, who flourished about A.D. 170, says, in his This mast refer to those more public manifestations “Dialogue with Trypho the Jew,' that the Jews disof Himself to large numbers of disciples at once, persed the story by means of special messengers sent which Hevouchsased only in Galilee: for individually to every country. He was seen of some of those very women almost 16-20. JESUS MEETS WITH THE DISCIPLES ON A hermediately after this (c. 9, 10). lo, I have told you. MOUNTAIN IN GALILEE, AND GIVES FORTH THE Dehold. ye have this word from the world of light! GREAT COMMISSION, 16. Then the eleven disciples & And they departed quickly. Mark (16. 8) says "they went away into Galilee-but certainly not before the fed from the sepulchre with fear and great joy. How second week after the resurrection, and probably

staral this combination of feelings! See on a similar | somewhat later into a mountain where Jesus had apaternent of Mark, 16. 11. and did run to bring his pointed them. It should have been rendered 'the ciples word. - Neither said they anything to any mountain,' meaning some certain mountain which

by the way); for they were afraid” (Mark, 16. 8). He had named to them-probably the night before Appearance to the Women (v. 9, 10). This appear- | He suffered, when He said, "After I am risen, I will nce is recorded only by Matthew. 9. And as they go before you into Galilee" (ch. 26. 32; Mark, 14. 28). want to tell his disciples, behold, Jesus met them, saying, What it was can only be conjectured; but of the two Ado the usual salute, but from the lips of Jesus between which opinions are divided-the Mount of

enring higher signification. And they came and | the Beatitudes or Mount Tabor-the former is much 1414 him by the feet. How truly womanly! and wor the more probable, from its nearness to the sea of

izped hin. 10. Then said Jesus unto them, Be not Tiberias, where last before this the Narrative tells afraid. What dear associations would these familiar us that He met and dined with seven of them. morris-Dow uttered in a higher style, but by the John, 21, 1, &c.) That the interview here recorded

De Lips-bring rushing back to their recollection! was the same with that referred to in one place only o tell my brethren that they go into Galilee, and there -1 Corinthians, 15. 6-when "He was seen of above 231 they aee me. The brethren bere meant must five hundred brethren at once; of whom the greater bare been His brethren after the flesh (ch. 13. 65); for part remained unto that day, though some were His brethren in the higher sense (see on John, 20. 17) fallen asleep," is now the opinion of the ablest students had several meetings with Him at Jerusalem before of the Evangelical History. Nothing can account He went to Galilee, which they would have missed for such a number as five hundred assembling at if they had been the persons ordered to Galilee to one spot but the expectation of some promised mani

festation of their risen Lord; and the promise before The Guards Eribed (v. 11-15). The whole of this | Ais resurrection, twice repeated after it, best ex

ortant portion is peculiar to Matthew. 11. Now plains this immense gathering. 17. And when they

a they were going-while the women were on their saw him, they worshipped him; but some doubted-cerway to deliver to His brethren the message of their tainly none of "the Eleven," after what took place nsen Lord, some of the watch came into the city, and at previous interviews in Jerusalem. But if the five abowed unto the chief priests all the things that were done. hundred were now present, we may well believe this Sample, ansophisticated soldiers ! How could ye of some of them. 19. Go ye therefore, and teach all

a mine that such a tale as ye had to tell would not nations-rather, 'make disciples of all nations;' for at coce commend itself to your sacred employers ? "teaching," in the more usual sense of that word, Had they doubted this for a moment, would they comes in afterwards, and is expressed by a different have ventured to go near them, knowing it was death term. baptizing them in the name. It should be, 'into to Roman soldier to be proved asleep when on the name:' as in 1 Corinthians, 10. 2, "And were all

and 2 and of course that was the only other explana baptized unto (or rather 'into') Moses;" and Galatrea of the case. 12. And when they were assembled tians, 3. 27, " For as many of you as have been bapwith the elders. But Joseph at least was absent: tized into Christ.” of the Father, and of the Son, and Gamaliel probably also; and perhaps others. and had of the Holy Ghost; 20. Teaching them. This is teaching taka counsel, they gave large money unto the soldiers. in the more usual sense of the term; or instructing It sould need a good deal; but the whole case of the | the converted and baptized disciples. to observe all Jewish anthorities was now at stake. With what things whatsoever I have commanded you: and, lo, I. contemapt must these soldiers have regarded the The “” here is emphatic. It is enough that I am Jewish ecclesiastics! 13. Saying. Say ye. His disciples with you alway-'all the days;' i.e., till making con. * came by night, and stole him away while we slept-which, verts, baptizing, and building them up by Christian na we have observed. was a capital offence for soldiers | instruction, shall be no more. even unto the end of the oa gand 14 And if this come to the governor's ears world. Amen. This glorious Commission embraces Esther. If this come before the governor;' i.e., not | two primary departments, the Missionary and the in the way of mere report, but for judicial investiga-1 Pastoral, with two sublime and comprehensive


The Prearching and


Baptism of John, Encouragements to undertake and go through with | porary, must merge in another, which is permanent

This is First. The MISSIONARY department (v. 18): "Go. | Second, The PASTORAL department (v. 20): " Teach make disciples of all nations." In the corresponding them"-teach these baptized members of the Church passage of Mark (16. 15), it is, "Go ye into all the visible-"to observe all things whatsoever I bave world, and preach the Gospel to every creature." commanded you.” My apostles, during the three The only difference is, that in this passage the sphere, years ye have been with Me. in its world-wide compass and its universality of What must have been the feelings which such a objects, is more fully and definitely expressed; while Commission awakened? 'WE conquer the world for in the former the great aim and certain result is Thee, Lord, who have scarce conquered our own inisdelightfully expressed in the command to "make givings-we, fishermen of Galilee, with no letters, no disciples of all nations." "Go, conquer the world for means, no influence over the humblest creature? Me; carry the glad tidings into all lands and to every | Nay, Lord, do not mock us.' 'I mock you not, nor ear, and deem not this work at an end till all nations send you a warfare on your own charges. For-Here sball have embraced the Gospel and enrolled them we are brought to selves My disciples. Now, Was all this meant to Third, The ENCOURAGEMENTS to undertake and go be done by the Eleven men nearest to Him of the through with this work. These are two; one in the multitude then crowding around the risen Redeemer? van, the other in the rear of the Commission itself Impossible. Was it to be done even in their lifetime? First Encouragement: "All power in heaven"-the Surely not. In that little band Jesus virtually ad-whole power of Heaven's love and wisdom and dressed Himself to all who, in every age, should take strength, "and all power in earth"-power over all up from them the same work. Before the eyes of the persons, all passions, all principles, all movementsChurch's risen Head were spread out, in those Eleven to bend them to this one high object, the evangelizamen, all His servants of every age; and one and all of tion of the world: All this " is given unto Me," as the them received His commission at that moment. risen Lord of all, to be by Me placed at your command Well, what next? Set the seal of visible discipleship "Go ye therefore," But there remains a upon the converts, by "baptizing them into the Second Encouragement: "And lo! I am with you name," i.e., into the whole fulness of the grace " of all the days"- not only to perpetuity, but without the Father, and of the Son, and of the Holy Ghost," One day's interruption, "even to the end of the as belonging to them who believe. (See on ? Co-world." The "Amen" is of doubtful genuineness in rinthians, 13. 14.) This done, the Missionary depart this place. If, however, it belongs to the text it is ment of your work, which in its own nature is tem-1 the Evangelist's own closing word.




1 with the Fourth Evangelist, the glory of the Only Ver. 1-8. THE PREACHING AND BAPTISX or begotten of the Father. 2. As it is written in the John. Matthew, 3. 1-12: Luke, 3. 1-18.) 1. The be- Prophets Malachi, 3. 1; and Isaiah, 40. 3), Behold, I ginning of the gospel of Jesus Christ, the Son of God. send my messenger before thy face, which shall prepara By the “Gospel" of Jesus Christ here is evidently thy way before thee. 3. The voice of one crying in the meant the blessed Story which our Evangelist is wilderness, Prepare ye the way of the Lord, make his about to tell of His Life, Ministry, Death, Resur paths straight. The second of these quotations is rection, and Glorification, and of the begun Gather-given by Matthew and Luke in the same connection. ing of Believers in His Name.' The abruptness with but they reserve the former quotation till they have which he announces his subject, and the energetic occasion to return to the Baptist, after his imprisonbrevity with which, passing by all preceding events, ment (Matthew, 11. 10; Luke, 7. 27). Instead of the he hastens over the ministry of John and records words. "as it is written in the Prophets," there is the Baptism and Temptation of Jesus - as if im-weighty evidence in favour of the following reading: patient to come to the Public Life of the Lord of 'As it is written in Isaiah the prophet." This read. glory--have often been noticed as characteristic of ing is adopted by all the latest critical editors. If this Gospel: a Gospel whose direct, practical power it be the true one, it is to be explained thus-that of and singularly vivid setting impart to it a precious. the two quotations, the one from Malachi is but s ness peculiar to itself. What strikes every one is, later development of the great primary one in Isaiah. that though the briefest of all the Gospels, this is in from which the whole prophetical matter here quoted some of the principal scenes of our Lord's history the I takes its name. But the received text is quoted by fullest. But what is not so obvious is, that wherever IREN ÆUS, before the end of the second century, and the finer and subtler feelings of humanity, or the the evidence in its favour is greater in amorent, if not deeper and more peculiar hues of our Lord's character in weight. The chief objection to it is, that if this were brought out, these, though they should be was the true reading, it is difficult to see how the lightly passed over by all the other Evangelists, are I other one could have got in at all; whereas, if it be sure to be found here, and in touches of such quiet not the true reading, it is very easy to see how it delicacy and power, that though scarce observed by found its way into the text, as it removes the startthe cursory reader, they leave indelible impressions ling difficulty of a prophecy beginning with the words upon all the thoughtful, and furnish a key to much of Malachi being ascribed to Isaiah.) For the exposithat is in the other Gospels. These few opening tion, see on Matthew, 3. 1-6. 11. words of the Second Gospel are enough to show, 9-11. BAPTISM OF CHRIST, AND DESCENT OF THE that though it was the purpose of this Evangelist to SPIRIT UPON HIM IMMEDIATELY THEREAFTER = record chiefly the outward and palpable facts of our Matthew, 3. 13-17: Luke, 3. 21, 22.) See on Matthew, Lord's public life, he recognised in Him, in common | 3. 13-17.

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Christ Begins His


Galilean Ministry. 12. 13. TEMPTATION or CHRIST. (=Matthew, 4 l or rage (r. 20) He would right willingly permit. 36. 1-11; Lake. 4. 1-13.) See on Matthew, 4. 1-11.

And when the unclean spirit had torn him. Luke (4. 35) 14-30. CHRIST BEGINS HIS GALILEAN MINISTRY says, "When he had thrown him in the midst." CALLING OF SIMON AND ANDREW, JAMES AND Malignant cruelty-just showing what he would have Jous. See on Matthew, 4. 12-22.

done, if permitted to go further: it was a last fling! 11-39 HEALING OF A DEMONIAC IN THE SYNA. and cried with a lond voice--the voice of enforced subCOGUE OF CAPERNAUM, AND THEREAFTER OF mission and despair-he came out of him. Luke (4. 35) SINON'S MOTHER IN-LAW AND MANY OTHERS adds, "and hurt him not." Thus impotent were the Jasts, NEXT DAY, IS FOUND IN A SOLITARY PLACE malignity and rage of the impure spirit when under A MORNING PRAYERS, AND IS EXTREATED TO RE | the restraint of "the Stronger than the strong one TURS, BUT DECLINES, AND GOES FORTH ON His armed” (Luke, 11. 21, 22). 27. What thing is this? FIEST MISSIONARY CIRCUIT. (=Luke. 4. 31-44: Mat- what new doctrine (teaching') is this? The audience, tbew. & 14-17; 4. 23-25.) 21. And they went into Caper- rightly apprehending that the miracle was wrought to

- see on Matthew, 4. 13-and straightway on the | illustrate the teaching and display the character and mbbath day he entered into the synagogue, and taught. glory of the Teacher, begin by asking what novel kind This should have been rendered, 'straightway on of teaching this could be, which was so marvellously the sabbaths He entered into the synagogue and I attested. 28. And immediately his fame spread abroad taught,' or continued to teach.' The meaning is, throughtout all the region round about Galilee-rather. that as He began this practice on the very first Sab- 'the whole region of Galilee;' though some, as MEYER bath after coming to settle at Capernaum, so He con- and ELLICOTT, explain it of the country surrounding tinued it regularly thereafter. 22. And they were Galilee. 29. And forthwith, when they were come out of astasished at his doctrine-or teaching' - referring the synagogue-so also in Luke, 4. 38, they entered into coute as much to the manner as the matter of it. for the house of Simon and Andrew, with James and John. betonght them as one that had authority, and not as the The mention of these four-which is peculiar to Mark riber See on Matthew, 7. 28. 29. 23. And there was - is the first of those traces of Peter's b

their synagogue a man with (lit., 'in') an unclean Gospel, of which we shall come to many more. The mirit-jeso entirely under demoniacal power that house being his, and the disease and cure so nearly his personality was sunk for the time in that of the affecting himself, it is interesting to observe this pirit The frequency with which this character of minute specification of the number and names of the

impurity is ascribed to evil spirits-some twenty witnesses; interesting also as the first occasion on times in the Gospels- is not to be overlooked. and which the sacred triumvirate of Peter and James and de cried out. 24. Saying. Let (us) alone-or rather, John are selected from amongst the rest, to be a serhaps, 'ah!' expressive of mingled astonishment and threefold cord of testimony to certain events in their terror. shat have we to do with thee-an expression of Lord's life (see on ch. 6. 37)-Andrew being present on freqpent occurrence in the Old Testament. (1 Kings, this occasion, as the occurrence took place in his own 17. 12. 3 Kings, 3. 13; 2 Chronicles, 35. 21, &c.) It de- house. 30. But Simon's wife's mother lay sick of a fever. notes entire separation of interests:'-9.d., Thou Luke, as was natural in "the beloved physician" and we have nothing in common: we want not Thee: (Colossians, 4. 14), describes it professionally; calling what wouldst thou with us?" For the analogons ap- it a "great fever," and thus distinguishing it from pliation of it by our Lord to His mother, see on that lighter kind which the Greek physicians were John, 24 sthou) Jesus of Nazareth Jesus, Naza-wont to call "small fevers," as GALEX, quoted by noe an epithet originally given to express contempt. I WETSTKIN, tells us. and anon-or immediately' they brut soon adopted as the current designation by tell him of her-naturally hoping that His compassion those who held our Lord in honour (Luke, 18. 37: ch. I and power towards one of His own disciples would K 6: Acts, 2 22)-art thou come to destroy us! In the not be less signally displayed than towards the ase of the Gadarene demoniac the question was, deinonized stranger in the synagogue. 31. And he * Art tbon come hither to torment us before the came and took her by the hand-rather, And advanc. timper” Matthew. 8. 29.) Themselves tormentors and ing, He took her,' &c. The beloved physician again destroyers of their victims, they discern in Jesus | is very specific: "And He stood over her." and lifted their own destined Tormentor and Destroyer, anti. her up. This act of condescension, much felt doubtcinating and dreading what they know and feel to be I less by Peter, is recorded only by Mark. and immewaiting them! Conscious, too, that their power was diately the fever left her, and she ministered unto them but permitted and temporary, and perceiving in Him, preparing their Sabbath-meal : in token both of the perhaps, the Woman's Seed that was to bruise the I perfectness and immediateness of the cure, and of her bard and destroy the works of the devil, they regard gratitude to the glorious Healer. 32. And at even,

is approach to them on this occasion as a signal to when the sun did set-s0 Matthew, 8. 16. Luke (4.40) let so their grasp of this miserable victim. I know says it was setting. they brought unto him all that were the who thon art, the Holy One of God. This and other | diseased, and them that were possessed with devils- the even more glorious testimonies to our Lord were demonized.' From Luke, 13. 14, we see how unlaw. iren, as we know, with no good will, but in hope that ful they would have deemed it to bring their sick to by the receptance of them He might appear to the Jesus for a cure during the Sabbath hours. They people to be in league with evil spirits-& calumny waited, therefore, till these were over, and then which His enemies were ready enough to throw out brought them in crowds. Our Lord afterwards took

Him. But a Wiser than either was here, who repeated occasion to teach the people by example, taverably rejected and silenced the testimonies that even at the risk of His own life, how superstitious came to Him We

from beneath, and thus was able to
heneath and

a straining of the Sabbath-rest this was. 33. And all
in th

wow super retut the imputations of His enemies against Him the city was gathered together at the door-of Peter's

atthew. 12 24-30). The expression, "Holy One of house: i.e., the sick and those who brought them, and Cod." seems evidently taken from that Messianic I the wondering spectators. This bespeaks the presPsalm (16 10), in which He is styled "Thine Holy ence of an eye-witness, and is one of those lively Ope 25. And Jesus rebuked him, saying. Hold thy specimens of word-painting so frequent in this Gospeace, and come out of him. A glorious word of com pel. 34. And he healed many that were sick of divers mand BEKGEL remarks that it was only the testi- diseases, and cast out many devils. In Matthew, 8. 16. mony borne to Himself which our Lord meant to it is said, "He cast out the spirits with His word;”

esca Thake should afterwards cry out for fear or rather, 'with a word'--& word of command and

Christ Commenceth His Ministry.


Te Henleth a Paralytic. suffered not the devils to speak, becanse they knew him in every other step of His work, He acted-“I must Evidently they would have spoken, if permitted, pro- preach the kingdom of God to other cities also: for claiming His Messiahship in such terms as in the therefore"-or, to this end'-"am I sent." An act synagogue; but once in one day, and that testimony of self-denial it doubtless was, to resist such pleadimmediately silenced, was enough. See on v. 24. ings to return to Capernaum. But there were overAfter this account of His miracles of healing, we have mastering considerations on the other side. in Matthew, &. 17. this pregnant quotation, "That it 40-45. HEALING OF A LEPER.(=Matthew, 8. 1-4: might be fulfilled which was spoken by Esaias the Luke, 5. 12-16.) See on Matthew. 8. 1-4. prophet, saying (63. 4), Himself took our infirmities,

CHAPTER II. and bare our sicknesses.” 35. And in the morning Ver. 1-12. HEALING OF A PARALYTIC. =Matthew. i.e., of the day after this remarkable Sabbath; or, on 9. 1-8; Luke, 5. 17-26.) This incident, as remarked on the First day of the week. His choosing this day to Matthew, 9. 1, appears to follow next in order of inaugurate a new and glorious stage of His public time after the cure of the Leper (ch. 1. 40-45). 1. And work, should be noted by the reader. rising up a great again he entered into Capernaum " His own city" (Matwhile before day-while it was yet night,' or long before thew.9 l), and it was noised that he was in the house day-break, he went out-from Peter's house, where no doubt of Simon Peter (ch. 1. 20). 2. And straightway He slept, all upperceived, and departed into a solitary many were gathered together, insomuch that there was place, and there prayed or, continued in prayer.' no room to receive them, no, not so much as about the door. He was about to begin His first preaching and heal. This is one of Mark's graphic touches. No doubt ing Circuit; and as on similar solernn occasions (Luke, in this case, as the scene occurred at his informant's 6. 16; 6. 12: 2. 18. 28, 99; ch. 6. 46). He spent some time in own door, these details are the vivid recollections of special prayer, doubtless with a view to it. What that honoured disciple. and he preached the word unto would one not give to have been, during the stillness them-i.e., in-doors: but in the hearing, doubtless, of those grey morning-hours, within hearing-pot of of the multitude that pressed around. Had He gone His "strong crying and tears," for He had scarce forth, as He naturally would, the paralytic's faith arrived at the stage for that-but of His calm, exalted would have had no such opportunity to display anticipations of the work which lay immediately itself. Luke (6. 171 furnishes an additional and very before Him, and the outpourings of His soul about important incident in the scene-as follows: "And it it into the bosom of Him that sent Him! He had came to pass on a certain day, as He was teaching, doubtless enjoyed some uninterrupted hours of such that there were Pharisees and doctors of the law communings with His heavenly Father ere His friends sitting by, which were come out of every town, from Capernaum arrived in search of Him. As for 'village,' " of Galilee, and Judea, and Jerusalem.” them, they doubtless expected, after such a day of This was the highest testimony yet borne to our miracles, that the next day would witness similar Lord's growing influence, and the necessity increasmanifestations. When morning came, Peter, loathingly felt by the ecclesiastics throughout the country to break in upon the repose of his glorious Guest, of coming to some definite judgment regarding Him. would await His appearance beyond the usual hour: "And the power of the Lord was (present) to heal

at length, wondering at the stillness, and gently them"-or, was (efficacions) to heal them,' i.e., the coming to see where the Lord lay, he finds it-like sick that were brought before Him, So that the the sepulchre afterwards-empty! Speedily a party miracle that is now to be described was only the is made up to go in search of Him, Peter naturally most glorious and worthy to be recorded of many leading the way. 36. And Simon and they that were then performed; and what made it so was doubtless with him followed after him-rather, 'pressed after the faith which was manifested in connection with Him.' Luke (4. 42) says, "The multitudes sought it, and the proclamation of the forgiveness of the after Him:" but this would be a party from the town. patient's sins that immediately preceded it. 3. And Mark, having his information from Peter himself, they come unto him .e., towards the house where He speaks only of what related directly to him. “They was, bringing one sick of the palsy-"lying on a bed** that were with him" would probably be Andrew his (Matthew, 9. 2), which was borne of four à graphic brother, James and John, with a few other choice particular of Mark only. 4. And when they could not brethren. 37. And when they had found him--evidently come nigh unto him for the press-or, as in Luke, “when after some search. they said unto him, All men seek for they could not find by what way they might bring him thee. By this time, the multitudes" who, according in because of the multitude," they "went upon the to Luke. "sought after Him"--and who, on going to house-top"-the flat or terrace-roof, universal in Peter's house, and there learning that Peter and a eastern houses-and uncovered the roof where he was: few more were gone in search of Him, had set out on and when they had broken it up, they let down the bed the same errand-would have arrived, and "came-or portable couch, wherein the sick of the palsy lay. unto Him and stayed Him, that He should not de- Luke says, they "let him down through the tiling part from them” (Luke, 4. 42); all now urging His with his couch into the midst before Jesus." Their return to their impatient townsmen. 38. And he said whole object was to bring the patient into the presence unto them, Let us go-or, according to another reading, of Jesus; and this not being possible in the ordinary

Let us go elsewhere.' into the next towns-rather, way, for the multitude that surrounded Him, they "unto the neighbouring village-towns; meaning those took the very unusual method here described of places intermediate between towns and villages, with accomplishing their object, and succeeded. Several which the western side of the sea of Galilee was explanations have been given of the way in which this studded. that I may preach there also: for therefore came was done; but unless we knew the precise plan of I forth-not from Capernaum, as DE WETTE miserably the house, and the part of it from which Jesus taught interprets, nor from His privacy in the desert place, which may have been & quadrangle or open court as MEYER, no better; but from the Father. Cf. John, within the buildings of which Peter's house was one 16. 28, "I came forth from the Father, and am come or a gallery covered by a verandah-it is impossible into the world," &c.-another proof, by the way, that to determine precisely how the thing was done. the lofty phraseology of the Fourth Gospel was not One thing, however, is clear, that we have both the unknown to the authors of the others, though their accounts from an eye-witness. 5. When Jesus saw design and point of view are different. The language their faith. It is remarkable that all the three partain which our Lord's reply is given by Luke (4. 43 tives call it "their faith" which Jesus saw. That the expresses the high necessity under which, in this as patient himself had faith, we know from the pro

Crist Heals a Paralytic.


Parable of the Sower. clamation of his forgiveness, which Jesns made before, the miracles wrought and the forgiveness of sins proall; sad we should have been apt to conclude that his bounced by Human Lips. In Matthew (9.8) it is. four friends bore him to Jesus merely out of benevo- "They marvelled, and glorified God, which had given lent compliance with the urgent entreaties of the poor such power unto men." At forgiving power they enderer. But here we learn, not only that his bearers wondered not, but that a man, to all appearance like had the same faith with himsell, but that Jesus one of themselves, should possess it! merked it as a faith which was not to be defeated 13-17. LEVI'S (OR MATTHEW's) CALL AND FEAST. -a faith victorious over all difficulties. This was (=Matthew, 9. 9-13; Luke, 5. 27-32.) See on Matthew. the faith for which He was ever on the watch, and 9. 9-13. which He never saw without marking, and, in those 18-22. DISCOURSE ON FASTING. (=Matthew, 9. who needed anything from Him, richly rewarding. 14-17 : Luke, 5. 33-39.) See on Luke, 5. 33-39. be said unto the sick of the palsy, Son, "be of good 23-28. PLUCKING CORN-EARS ON THE SABBATII

beer" (Matthew, 9. 2), thy sins be forgiven thee. By | DAY. (=Matthew, 12. 1-8; Luke, 6. 1-5.) See on Matthe word be," onr translators perhaps meant "are,”

thew, 12, 1-8. as in Lake lá, 20). For it is not a command to his sins

CHAPTER III. to depaart, but an anthoritative proclamation of the Ver. 1-12. THE HEALING OF A WITHERED HAND

m's pardoned state as a believer. And yet, as the ON THE SABBATH DAY, AND RETIREMENT OF JESUS Phimas anderstood onr Lord to be dispensing par. | TO AVOID DANGER. =Matthew, 12.9-21: Luke. 6. don by this saying, and Jerus not only acknowledges

6-11.) See on Matthew, 12. 9-21. that they were right, but founds His whole argument

hent 13-19. THE TWELVE APOSTLES CHOSEN. See on upon the correctness of it, we must regard the saying

Luke, 6. 12-19. ** & royal proclamation of the man's forgiveness by 20-30. JESUS IS CHARGED WITH MADNESS ANT Him to whom it belonged to dispense it; nor could DEMONTACAL POSSESSION-His REPLY. =Matthew, meh a style of address be justified on any lower sup 12. 22-37; Luke, 11. 14-26.) See on Matthew, 12 22-37, Jesition. See on Luke, 7. 41, &c.) 6. But there were and on Luke, 11. 21-26. certain of the scribes-"and the Pharisees" (Luke, 5. 21. 31-35. His MOTHER AND BRETHREN SEEK TO etting there-those Jewish ecclesiastics who, as Luke | SPEAK WITH HIM, AND THE REPLY. (=Matthew told us. “ were come out of every village of Galilee. 12. 46-50; Luke, 8. 19-21.) See on Matthew, 12. 46-50. and Juden, and Jerusalem," to make their observa

CHAPTER IV. tens upon this wonderful Person, in anything but

Ver. 1 29. PARABLE OF THE SOWER-REASON FOR terchable spirit, though as yet their venomous and

TEACHING IN PARABLES-PARABLES OF THE SEED anderons feeling had not showed itself : and reason

GROWING WE KNOW Nor Row, AND OF THE Ez is their hearts, 7. Why doth this man thus speak

MUSTARD SEED. =Matthew, 13. 1-23, 31, 32, Luke, biasphemies? who can forgive sins but God only! In this | 8. 4-18.) 1. And he began again to teach by the sea-side: spennd question they expressed a great truth. (See

and there was gathered unto him a great multitude-or, sah, 43. S: Micah, 7. 18: Exodus, 34. 6. 7. &c.) Nor according to another well-supported reading. *a rue their first question altogether unnatural, though

mighty,' or 'immense multitude,' so that he entered is our Lord's sole case it was unfounded. That a into a ship-rather, 'into the ship,' meaning the one 32. to all appearance like one of themselves should

mentioned in ch. 3. 9. (See on Matthew, 12. 16.) and claim anthority and power to forgive sins, they could

sat in the sea; and the whole multitade was by the sea on on the first blush of it, but regard as in the last

| the land-crowded on the sea-shore to listen to Him. degree startling; nor were they entitled even to weigh

See on Matthew, 13. 1. 2. 2. And he tanght them many rach a claim, as worthy of a hearing, save on suppo

things by parables, and said unto them in his doctrinesition of resistless evidence afforded by Him in sup or teaching.' part of the claim. Accordingly, our Lord deals with

Parable of the Sorcer (v. 3-9. 13-20). After this par then as unen entitled to such evidence, and supplies

able is recorded, the Evangelist says, 1. 10. And when it: at the same time chiding them for rashness, in

he was alone, they that were about him with the twelvewini harsh conclusions regarding Himself. 8. probably those who followed Him most closely and 5 reason ye these things - or, as in Matthew, were firmest in discipleship, next to the Twelve. * Wherefore think ye evil” in your hearts? 9.

asked of him the parable. The reply would seem to inThether is it easier to say to the sick of the palsy. Thy

timate that this parable of the Sower was of that o be lor are) forgiven thee; or to say, Arise, and take

fundamental, comprehensive, and introductory the bed, and walk! Is it easier to command away

character which we have assigned to it (see on ésease than to bid away sin? If, then, I do the one

Matthew, 13, 1). 13. Know ye not this parable and ich you can see, know thus that I have done the how then will ye know all parables? Probably this was other, which you cannot see.' 10. But that ye may know

said not so much in the spirit of rebuke, as to call that the Sea of man hath power on earth to forgive sins

their attention to the exposition of it which He was tha forsving power dwells in the Person of this

about to give, and so train them to the right appreMan, sad is exercired by Him while on this earth

hension of His future parables. As in the parables auding out and in with you'-(he saith to the sick of

which we have endeavoured to explain in Matthew. the palsy) IL I say unto thee. Arise, and take up thy 13., we shall take this parable and the Lord's own bel, and thy way into thine house. This taking up exposition of the different parts of it together.

portable couch, and walking horne with it, was The SOWER, the SEED, and the SOIL. 3. Hearken; designed to prove the completeness of the cure. 12.

Behold, there went out a sower to sow. What means Aud insediately he arose, took up the bed. 'Sweet say.

this? 14. The sower soweth the word-or, as in Luke ing!' ya BENGEL: The bed had borne the man:

I (8. 11), "Now the parable is this: The seed is the wort Bus the map bore the bed.' and went forth before them l of God." But who is "the sower?" This is not

-proclaiming by that act to the multitude, whose expressed here, because if "the word of God” be the sondering eyes would follow him as he pressed seed, every scatterer of that precious seed must be throach them, that He who could work such a glori regarded as a sower. It is true that in the parable

es miracle of healing, must indeed "have power on of the Tares it is said, “He that soweth the good certh to forgive sins." We never saw it on this fashion seed is the Son of Man," as "He that soweth the *rever saw it thus,' or as we say, 'never saw the tares is the devil" Matthew, 13. 37, 38). But these Eke" In Luke 15. 26) it is." We have seen strange are only the great unseen parties, struggling in this for nexpected', things to-day"-referring both to world for the possession of man. Each of these bas

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