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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. 13 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. 41; at this appointment of considered the peace of the country the twelve; after the supper, John
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
17 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.
19 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. 24might 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 is 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. 31 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
brethren! For whosoever shall do the will of God, the 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. " 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 apdamnation, 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 vesfell under the heaviest condemnation sel on the sea.
on the land. And he taught them many things by parables, and 2 said unto them in his doctrine, Hearken; Behold, there went 3 out a sower to sow. And it came to pass, as he sowed, some fell 4 by the way-side, and the fowls of the air came and devoured it up. And some fell on stony ground, where it had not much 5 earth: and immediately it sprang up, because it had no depth of
but when the sun was up, it was scorched; and because 6 it had no root, it withered away. And some fell among thorns, 7 and the thorns grew up, and choked it, and it yielded no fruit. And other fell on good ground, and did yield fruit that sprang 8 up, and increased, and brought forth, some thirty, and some sixty, and some a hundred. And he said unto them, He that hath ears 9 to hear, let him hear. - And when he was alone, they that 10 were about him, with the twelve, asked of him the parable. And 11 he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables : that seeing they may see, and not per- 12 ceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be for. given them. And he said unto them, Know ye not this parable ? 13 and how then will ye know all parables? The sower soweth the 14 word. And these are they by the way-side, where the word is 15 sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. And 16 these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; and have no root in themselves, and so endure but for a 17 time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. And these are they 18 which are sown among thorns; such as hear the word, and the 19.
10. Alone. Rather, in private. impossibility of understanding such
11, 12. The mystery of the king- parables, (for then it would have been dom of God, i. e. the spiritual nature strange for him to speak in parables ;) and object, and the universal design but that unto him who did not unof the gospel, which was a mystery, derstand this so plain parable, the or, more properly expressed, a secret words of the prophet were applicable: at first, but which afterwards became he sees and does not understand ; and fully known. — They may see and not that there would be such men, was perceive. Winer remarks, that Jesus predicted. cannot intend to affirm the general
cares of this world, and the deceitfulness of riches, and the lusts of
other things entering in, choke the word, and it becometh unfruitful. 20 And these are they which are sown on good ground; such as
hear the word, and receive it, and bring forth fruit, some thirty21 fold, some sixty, and some a hundred. And he said unto
them, Is a candle brought to be put under a bushel, or under a 22 bed? and not to be set on a candlestick? For there is nothing
hid, which shall not be manifested; neither was any thing kept 23 secret, but that it should come abroad. If any man have ears to 24 hear, let him hear. And he said unto them, Take heed what ye
hear : with what measure ye mete, it shall be measured to you: 25 and unto you that hear shall more be given. For he that hath,
to him shall be given : and he that hath not, from him shall be 26 taken even that which he hath. And he said, So is the king27 dom of God, as if a man should cast seed into the ground; and
should sleep, and rise night and day, and the seed should spring 28 and grow up, he knoweth not how. For the earth bringeth forth
fruit of herself; first the blade, then the ear, after that the full 29 corn in the ear. But when the fruit is brought forth, immediate30 ly he putteth in the sickle, because the harvest is come. And
19. The deceitfulness of riches. heart, or the larger field of the world. Riches deceive men, because they They are sown by the Saviour and often take wings and fly away sud- his apostles and ministers. They denly, because they fail to satisfy take root in the congenial soil of the immortal mind, as they seem to human nature. Their growth is promise to do, and because, in addi- gradual and natural. While men tion to their transitoriness and their sleep and wake, and little heed the unsatisfactoriness, they seduce the mighty on-goings of Providence, or soul from its real interest, and thwart the silent diffusion of these spiritual its true life.
powers, they spread from heart to 21 - 25. See Luke viii. 16-18, heart, until they send their roots and the notes on Mat. v. 15, vii. 2, through the sluggish mass of society, x. 26, xiii. 12.
and render to heaven the offering of 26 - 29. This parable is found only a waving, boundless harvest. The here. Its point lies in the beautiful lessons here taught are ever needed: analogy between things spiritual and viz. that we should not despair of things material. As the sown grain the growth of true religion, for it is springs up and grows, shoots forth in the hands of God, and often floursuccessively the blade, the ear, and ishes we know not how; that the the full corn in the ear, and ripens to coming of religion to its maturity, in the harvest, so is it with the princi- the heart or the world, is gradual and ples of the gospel, whether in the gentle, not sudden or violent; is most