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Matt, xii. 4.
1 Exod. xxix 32, 33. Lev.
Matt. xii. 5.
Matt. xii. 6.
Luke vl 4. take, and eat the shew-bread, and gave also to In a progress.
them that were with him, which
Or have ye not read in the mlaw, how that, on vii, 31, & the sabbath-days, the priests in the temple profane m Num. the sabbath, and are blameless?
But I say unto you, that in this place is one greater than the temple.
But if ye had known what this meaneth, "I will Hos: vi, have mercy, and not sacrifice, ye would not have condemned the guiltless.
And he said unto them, The sabbath was made for man, and not man for the sabbath :
Therefore the Son of man is Lord also of the sabbath.
Matt. xii, 7.
Matt. ix. 13.
Mark ii. 27,
Mark ii, 28,
MATT. xii. part of ver. 1. ver. 2, 3. part of ver. 4. and ver. 8. 1 At that time Jesus went on the sabbath-day through the corn
2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.
3 But he said unto them, Have ye not read what David did when he was an hungred, and they that were with him ;
4 How he entered into the house of God, and did eat the shew-bread, which 8 For the Son of man is Lord even of the sabbath-day.
MARK iii, ver. 23. and part of ver. 24, 25, and 26. 23 And it came to pass, that he went through the corn-fields on the sabbath day; and his disciples began--to pluck the ears of corn.
24 And the Pharisees said unto him, Behold 25 And he—what David did
26 —eat the shew-bread, which is not lawful to eat but for the priests, and gave also to them which were with him?
LUKE vi. part of ver. 1, 3, 4. and ver. 5. 1-and his disciples plucked the ears of corn, and did eat
3 —said, Have ye not read—when himself was an hungred, and they which were with him ;
clusive against the opinion of Michaelis. Preferenda esset sine dubio hæc explicado si Marcus addidisset verbum γεγραπται, vel λεγει η γραφη, ut Rom. xi. 2.--Bishop Marsh seems to incline to this opinion : but though the Evangelists generally adopt this mode of expressing themselves, it is not uniformly done. The contradiction is again variously reconciled by other commentators. Some suppose that Abiathar was the priest, and Abimelech the high-priest, and that Ahimelech was called Ahimelech Abiathar, 3x, father understood; and Abiathar was called Abiathar Ahimelech, 19, son understood; and others reconcile the histories by supposing that they both officiated in the high priesthood, and the name of the office was indiscriminately applied to either.
In a progress. 4 How he went into the house of God, and did it is not lawful to eat, but for
the priests alone ?
5 And he said unto them, That the Son of man is Lord also of the sabbath.
Lake vi. 6.
Mark iii. 1.
Matt. xii. 9.
Matt. xii. 10.
Luke vi. 6.
Christ heals the withered Hand 39.
Matt. xii. 9.
And, behold, there was a man whose right hand was withered.
And the Scribes and Pharisees watched him, Luke vi. 7. whether he would heal him on the sabbath day: that they Mark iii. 2. might
Luke vi, 7. find an accusation against him.
But he knew their thoughts, and said to the Luke vi. 8. man which had the withered hand, Rise up, and stand forth in the midst. And he arose, and stood forth.
And they asked him, saying, Is it lawful to Matt. xii. 10. heal on the sabbath days ? " that they might accuse him. Then said Jesus unto them, I will ask
you one thing; Is it lawful on the sabbath days to do good or to do evil ? to save life or to destroy it? But they held their peace. And he said unto them, What man shall there Matt. xii
. 11. 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?
Mark iii. 4.
- 39 This section is inserted here on the authority of all the harmonizers. It is placed next to the plucking the ears of corn by each of the Evangelists. Our Lord, by action and miracle, here enforced what he had already urged, the superiority of the spirit of the law to the tradition of the elders. It is lawful to do good on the sabbath-day, appears to be in direct opposition to the very extraordinary decision of the school of Schammai. Let no one console the sick, or visit the mourning on the sabbath day. It was principally against the decisions of this school that our Lord spake; for the school of Hillel had in some respects decided otherwise. By some canons of the Jewish law, it was permitted to the people to prepare medicine, and to perform any service which was required for the actual preservation of life.
Matt. xii. 12.
Mark iii. 5.
Mark iii. 5.
How much then is a man better than a sheep ? In a progress. Wherefore it is lawful to do well on the sabbath days.
And when he had looked round about on them upon
them all with anger; being grieved for the * hardness of . Or, blindtheir hearts ; he saith unto the man, Stretch forth ness.
thine hand. Matt. xii. 13. And he stretched it forth; and it was restored
whole, like as the other.
Then the Pharisees
went forth with the Herodians, and straightway
might do to Jesus, (and) Matt. xii. 14. how they might destroy him.
Matt. xii. 14.
Luke vi. 11.
Mark iii. 6.
+ Or, took counsel.
MATT. xii. part of ver. 10. 13, 14,
10 - which had his hand withered
MARK iii. part of ver. 1, 2. ver. 3. and part of ver. 4, 5, 6. 1 And-into the synagogue; and there was a man there which had a withered hand.
2 And they watched him, whether he would heal—accuse him.
4 And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill ?
5 –And he stretched it out: and his hand was restored whole as the other.
6 And the Pharisees went forth—took counsel--against him, how they might destroy him.
LUKE vi. part of ver. 6, 7. ver. 8, 9. and part of ver. 10 6 -he entered into the synagogue-and there was a man7-on the sabbath day, that they might
8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.
9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it ?
10 And looking round about-he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.
Mark iil. 7.
In a progress
MATT. xii. 15–22. MARK iii. 7-13.
Matt. xii, 15. from Galilee, and from Judæa, and from Jerusa- Mark ii. 7. lem, and from Idumea, and from beyond Jordan :
And they about Tyre and Sidon, a great multi- Mark 111. 8. tude, when they heard what great things he did, came unto him.
And he spake to his disciples, that a small ship Mark 14 9. should wait on him, because of the multitude, lest they should throng him.
For he had healed many; insomuch that they Mark $11. 10. * Or, rushed. * pressed upon him to touch him, as many as had
Matt. xii. 15.
40 This section is placed here on the concurrent testimony of all the harmonizers. The scriptural authority is to be found in Matt. xii. 15. Chuist withdrew himself for a time in consequence of the enmity of the Pharisees and Herodians, which had been excited by his instructions concerning the observance of the sabbath.
In this section we read, Mark iii. 11.-Unclean spirits when they saw him fell down before him, &c. &c. Is it probable that if these were madmen only, they would be charged by our Lord not to make him known ? The exclamations and ravings of the insane are ever disregarded. There would be no meaning in this command, if we consider it as addressed to those only who were deprived of reason. It must have been addressed to those who were capable of comprehending it, that is, to evil spirits, which were visible to Christ, though invisible to mere men. It is easy on this interpretation, the only one indeed which is supported by the express language of Scripture, to understand on what account the evil spirits trembled at his appearance. They had seen and known our Lord in his pre-existent state-they knew the effect of his humiliationthey shrank back from the rays of his glory, though it was shrouded under the veil of his humanity. He refused to receive the testimony of evil spirits. His kingdom was to be established by the quiet submission of the human understanding to the silent, but resistless evidence of miracle, prophecy, and his own blameless submission to the will of his heavenly Father.
This view of the subject is confirmed by Luke iv. 41. as translated by Dr. Owen, ουκ εία αυτά λαλείν ότι ήδεισαν, “ and would not suffer them to say that they knew him to be the Christ." —Dr. Owen ap. Bowyer's Conjectures.
Matt. xii, 17.
Matt. xii, 18.
Matt. xii, 19.
Mark il. 12. And he straightway charged them that they In a progress.
should not make him known.
That it might be fulfilled which was spoken by
• Behold, my servant, whom I have chosen; my o Isa, xlii, l.
He shall not strive, nor cry; neither shall any
A bruised reed shall he not break, and smok-
MATT. xii. 16.
MARK iii. part of ver. 7. 7 But Jesus withdrew himself--and a great multitude
Matt. xii. 20.
Matt. xii. 21.
And it came to pass in those days, that he went
And when it was day, he called unto him his disciples,
Luke vi. 12.
Luke vi. 13.
41 It is to be remarked here, that our Saviour never undertook any important work without dedicating himself to God in prayer. After imploring the divine blessing, he authoritatively separates the chosen witnesses of the truth of his Gospel, and confirms his power by the performance of numberless miracles When the twelve apostles were appointed, and his divine mission fully demonstrated, he declares the doctrines he came to establish in what is generally called his Sermon on the Mount.
Matthew (v. 1.) observes, Jesus sate down after he had ascended the mountain : Luke tells us that he stood on the plain. There is no inconsistency, however, between these narratives. Our Saviour might have stood up to heal the sick, and to avoid the pressure of the multitude, who sought to touch him (Luke vi. 19.) he probably retired again to the mountain, and addressed the assembled crowd, seated.
The various cures and miracles wrought by our Lord, we may well suppose, would have much increased the number of his followers.