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no need of the physician, but they that are sick : I came not to

call the righteous, but sinners, to repentance. 18 And the disciples of John, and of the Pharisees, used to fast:

and they come and say unto him, Why do the disciples of John, 19 and of the Pharisees fast, but thy disciples fast not? And Jesus

said unto them, Can the children of the bride-chamber fast, while

the bridegroom is with them ? as long as they have the bridegroom 20 with them, they cannot fast. But the days will come, when the

bridegroom shall be taken away from them, and then shall they 21 fast in those days. No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up, ,


from 22 the old, and the rent is made worse. And no man putteth new

wine into old bottles : else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new

wine must be put into new bottles. 23 And it came to pass, that he went through the cornfields on

the Sabbath day; and his disciples began, as they went, to pluck 24 the ears of corn. And the Pharisees said unto him, Behold, 25 why do they on the Sabbath day that which is not lawful? And

he said unto them, Have ye never read what David did, when

he had need, and was a hungered, he and they that were with 26 him? how he went into the house of God, in the days of Abiathar

the high-priest, and did eat the show-bread, which is not lawful

to eat, but for the priests, and gave also to them which were with 27 him? And he said unto them, The Sabbath was made for man, 28 and not man for the Sabbath : therefore, the Son of man is Lord

also of the Sabbath.

17. To repentance. These words father, Ahimelech. Various modes are generally regarded as spurious. have been resorted to for the expla

21, 22. New cloth on an old gar- nation of this difficulty. It is suffiment- - new wine into old bottles, cient to say, that the event in question Expressions to denote great incon- did in fact occur in the days of Abigruity and unfitness.

athar, who was afterwards, if he was 23-28. See Mat. xii. 1-8, and not then, high-priest; and that his the notes.

name may have been mentioned 23. The ears of corn. The heads rather than that of Ahimelech, as of grain.

being more famous. 1 Sam. xxii. 26. In the days of Abiathar the high 20, 21, 22, xxiii. 6. priest. From 1 Sam. xxi. 1, 2, 8, we

27. The Sabbath was made for man, infer, that the chief actor in the scene and not man for the Sabbath. The with David was not Abiathar, but his institutions, and means, and influ


Miracles of Jesus, and his Choice of the Twelve. AND he entered again into the synagogue; and there was a man there which had a withered hand. And they watched him, 2 whether he would heal him on the Sabbath day; that they might accuse him. And he saith unto the man which had the withered 3 hand, Stand forth. And he saith unto them, Is it lawful to do 4 good on the Sabbath days, or to do evil ? to save life, or to kill ? But they held their peace. And when he had looked round 5 about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thy hand.

ences, of religion were given for the speakable blessing it is to us! The
benefit of man. The Sabbath fol- weary find repose, the young instruc-
lows the general rule. Man is not tion, the erring the way of peace, the
a secondary appendage to this sys- indifferent the needed rebuke, and
tem of things, but its centre and the sad consolations to reach their
prime object. He is the lord of inmost griefs. The judicious obser-
this lower world, and heir of God. vance of this institution is the pillar
Not simply the sweet and hallowed of morality and religion. Every re-
rest and devotion of the Sabbath were turning Sabbath sun beholds a wider,
prepared for him, but all Nature, purer worship of the Almighty Fa-
Providence, and Grace, are tasked for ther, a closer knitting of the ties of
his good. What a wretch must he human brotherhood, and a fleeing
be, if no throbbings of gratitude, no away of the darkness of sin and sor-
tears of contrition, no breathings of row before the spreading light of the
devotion, no efforts of obedience, no gospel of Jesus Christ.
cheerful surrender of himself into the « The Sabbath — the jubilee of
hands of his mighty Father, ever tes- the whole world; whose light dawns
tify that he recognizes and praises welcome alike into the closet of the
this blessed nurture of Heaven! God philosopher, into the garret of toil,
forgive us, that we are so slow to and into prison cells, and every
appreciate, and so cold to feel, his where suggests, even to the vile, a
infinite kindness! The Sabbath was thought of the dignity of spiritual
made for man. Man did not make it being. Let it stand, forevermore, a
himself. He is so blind to his high- temple, which new love, new faith,
est, spiritual interest, and so bound new sight, shall restore to more than
up in his earthly cares, that he never its first splendor to mankind.”
would have devised for himself such
an institution. Its nature and object

carry with them intrinsic marks of a 1-12. See on Mat. xii. 9-16.
divine origin, apart from the proofs 5. Few descriptions can be found
of Scripture. God made it for his more graphic than this. As Jesus
child in his twofold condition of asked his questions, and paused for
laborer and sinner, that he might a reply, he looked round upon the
have rest from toil, and victory over circle of hollow-hearted, cautious
sin. And in both lights, what an un- religionists, with strong indignation,

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And he stretched it out: and his hand was restored whole as the 6 other. And the Pharisees went forth, and straightway took coun

sel with the Herodians against him, how they might destroy him. 7 But Jesus withdrew himself with his disciples to the sea: and

a great multitude from Galilee followed him, and from Judea, 8 and from Jerusalem, and from Idumea, and from beyond Jordan;

and they about Tyre and Sidon, a great multitude, when they 9 had heard what great things he did, came unto him. And he

spake to his disciples, that a small ship should wait on him, because 10 of the multitude, lest they should throng him. For he had healed

many; insomuch that they pressed upon him for to touch him, 11 as many as had plagues. And unclean spirits, when they saw

him, fell down before him, and cried, saying, Thou art the Son 12 of God. And he straitly charged them, that they should not make him known.

And he goeth up into a mountain, and calleth unto him whom


joined with the tenderest compas- best secured by the government of sion for their perverseness. In that the descendants of Herod, with the look, what depth, and power, and sanction and under the protection of sensibility, were concentrated, that it Rome. They were the foreign facshould have been remembered ever tion, and, as such, in general, in direct after by his disciples ! The anger opposition to the Pharisaic or naof Jesus was not a mere impulse of tional party." irascible or petulant feeling, but a 8. Idumea. Usually called Edom, sorrowful indignation, the emotion of a country lying south of Palestine. a deeply-stirred, but compassionate The fame of Jesus had gone out beand forgiving spirit. The evange- yond the confines of his native land. list relates the fact as it was, without -Tyre and Sidon. See note, Mat. comment or explanation, and trusts, xi. 21. without one shade of suspicion, to 10. Plagues. Literally, scourges, the good sense and candor of the or judgments from God, as all disreader, never fearing that any infer- eases were regarded by the Jews. ence could be drawn from it, in the 11. Unclean spirits, i. e. those who least degree, unfavorable to the char, were supposed to be possessed by acter of his spotless Master. Such evil spirits, as epileptic and insane conduct attests his guileless honesty persons. and veracity

13-15. Compare Luke vi. 12, 13, 6. Herodians. Milman remarks, where we learn he went up into a in his late History of Christianity, mountain to pray. Jesus uniformly that “this appellation probably in- resorts to the exercises of devotion cludes all those who, estranged from in the great emergencies of his life, the more inveterate Judaisin of the “as at his baptism, Luke iii. 21; at nation, and having, in some degree, the raising of Lazarus from the dead, adopted Grecian habits and opinions, John xi. X1; at this appointment of considered the peace of the country the twelve ; after the supper, Johu



16 17

he would; and they came unto him. And he ordained twelve, 14 that they should be with him, and that he might send them forth to preach, and to have power to heal sicknesses, and to cast out 15 devils. And Simon he surnamed Peter; and James the son of Zebedee, and John the brother of James, and he surnamed them Boanerges, which is, The sons of thunder,) and Andrew, 18 and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Canaanite, and Judas Iscariot, which also betrayed him.

And they went into a house. And the multitude cometh to- 20 gether again, so that they could not so much as eat bread. And 21 when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself. And the scribes which came 22 down from Jerusalem, said, He hath Beelzebub, and by the prince of the devils casteth he out devils. And he called them unto 23


xvii.; in the agony of Gethsemane, afraid of his personal safety in such Mat. xxvi. 42; and on the cross, an immense crowd, or deemed him Mat. xxvii. 46, Luke xxiii. 34, 46; imprudent or over-zealous in deed or besides other occasions mentioned in word, and hence, with an exaggerathe Gospels. These facts reveal his tion not uncommon, called him bedeep spiritual life, piety, and filial side himself. union with God. Would that they 22-30. See notes, Mat. xii. 24 might quicken us to a like close and 32. The scribes appear to have confiding intimacy of prayer with the caught at what his relatives said, that Father of our spirits ! It the only he was beside himself, and charge true life. — Ordained, i. e. appointed. him with being in league with evil No reference is made to ordination, spirits. As spoken against him peras existing in later times.

sonally, this accusation mattered lit16-19. Compare Mat. x. 2-4, tle, and might be passed over, ver. 28; and the notes.

Matt. xii. 32; but as a lie and wil17. Boanerges, which is, The sons ful impiety against the holiest and of thunder. So called, as some have mightiest manifestations of God's conjectured, from the zeal and ardor Spirit, it was an unpardonable sin; of their tempers, Mark ix. 38, X. unpardonable, because it showed 37, Luke ix. 54, or the glow and such opposition to the clearest light, power of their eloquence.

and the best possible proofs of the 20. Could not so much as eat bread. divine power and love, as seemingly With what vividness does this little to preclude penitence and reformacircumstance call up the hurry, pres- tion, and therefore forgiveness. It sure and tumult of vast, thronging is noticeable that some copies read, multitudes! Who but a real witness everlasting trespass or sin. If they would have thought of it to throw repented of, and forsook this sin, it into his picture so slight, but so would be forgiven as well as any natural a stroke ?

other. Or, in general, the language 21. His friends were, perhaps, is designed to convey the idea, that him, and said unto them in parables, How can Satan cast out 24 Satan? And if a kingdom be divided against itself, that king25 dom cannot stand. And if a house be divided against itself, 26 that house cannot stand. And if Satan rise up against himself, 27 and be divided, he cannot stand, but hath an end. No man can

enter into a strong man's house, and spoil his goods, except he

will first bind the strong man; and then he will spoil his house. 28 Verily, I say unto you, All sins shall be forgiven unto the sons of

men, and blasphemies wherewith soever they shall blaspheme: 29 but he that shall blaspheme against the Holy Ghost hath never 30 forgiveness, but is in danger of eternal damnation : because they said, He hath an unclean spirit.

There came then his brethren and his mother, and standing 32 without, sent unto him, calling him. And the multitude sat

about him; and they said unto him, Behold, thy mother and thy 33 brethren without seek for thee. And he answered them, saying, 34 Who is my mother, or my brethren ? And he looked round

about on them which sat about him, and said, Behold, my mother 35 and my brethren! For whosoever shall do the will of God, the

same is my brother, and my sister, and mother.



Jesus speaks in Parables, and stills the Tempest. AND he began again to teach by the sea-side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea,

this sin would be pardoned with great of our Lord, is here specified. It was, difficulty.

the attributing of the works of God 29. Eternal damnation is trans- to the agency of demons. lated, by the orthodox Campbell, eter- 31-35. See notes on Mat. xii. nal punishment, who remarks, that 46 - 50. w by the frequent, unnecessary, and 32. This verse is connected with sometimes censurable, recourse of ver. 21. During this time, his relatranslators to the terms damned, tives had been endeavoring to apdumnation, damnable, and others of proach him. like import, an asperity is given to the language of most modern trans

CHAPTER IV. lators of the New Testament, which 1-20. See notes on Mat. xiii. 1 the original evidently has not." - 23.

30. The nature of the sin which 1. Sat in the sea. Sat in the ves fell under the heaviest condemnation sel on the sea.

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