Christ heals a paralytic person.

The disciples pluck the ears of corn.

A

ND again

⚫he entered into Capernaum after some days;

and it was noised that he was in the house.

2 Ard straightway many were gathered together, insomuch that there was no room to receive them; no, not so much as about the door: and he preached the word unto them.

31 And they come unto him, bringing one sick of the palsy, which was borne of four.

4 And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.

5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.

6 But there were certain of the scribes sitting there, and reasoning in their hearts,

7 Why doth this man thus speak blasphemies? who can forgive sins but God only?

6 And immediately d when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?

9. Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk ?

10 But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)

11 I say unto thee, Arise, and take up thy bed, and go thy way into thine own house.

12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

13 And he went forth again by the sea side; and all the mukitude resorted unto him, and he taught them.

14 And as he passed by, he saw Levi the son of Alpheus, sitting hat the receipt of custom, and said unto him, Follow me. And he arose and followed him.

15 11 And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus a Mart. 9. 1. Luke 5. 18-b Prov. 8. 34. Matt. 13.20. Luke 5.17.& 11.28. Acts 17. 11 11- Job 14.4. Isa. 13.25.-d Matt. 9.4-8 Matt. 9.5-f Matt 9.9.-g Matt 9.9. Lk. 57-h Or, at the place where the custom was received.-i Matt. 9.10.-k Matt. 9. 2,134 13.11. Luke 5.31, 32. & 19. 10. 1 Tim. 1.15.

NOTES.-Verse 1. In the house.] The house of Peter, with whom Christ lodged when at Capernaum. See the notes on Matt. iv. 13. viii. 13.

2. So much as about the door] Meaning the yard or court before the house.

Preached THE WORD] Τον λογον. The doctrine of the king. dom of God; for so ὁ λόγος, is repeatedly used.

3. One sick of the palsy) A paralytic person. See on Matt. ix 1, &c.

Borne of four.) Four men, one at each corner of the sofa er couch on which he lay-this sick man appears to have been too feeble to come himself, and too weak to be carried in any other way.

4. They uncovered the roof] The houses in the East are generally made flat-roofed, that the inhabitants may have the benefit of taking the air on them; they are also furnished with battlements round about, Deut. xxii. 8. Judg. xvi. 27. and 2 Sam. xi. 2. to prevent persons from falling off; and have a trap door by which they descend into the house. This door, it appears, was too narrow to let down the sick man and his couch; so they uncovered the roof, removed a part of the tiles, and having broken it up, taking away the lathes or timber, to which the tiles had been attached, they then had room to let down the afflicted man. See Luke v. 19. and on Matt. x. 27.

χχίν. 17.

7. Why doth this man thus speak blasphemies?] See this explained Matt. ix. 3, &c.

12. He took up the bed] The words of PROSPER on this place are worthy of notice. "What is sin, but a deplorable fall, a grovelling on the earth, a repose in the creature, often followed by an universal palsy of the soul; namely, an utter inability to help itself, to break off its evil habits, to walk in the ways of God, to rise, or to take one good step towards him? Grace can repair all in a moment: because it is nothing but the almighty will of God, who commands, and does whatever he commands."

14. Levi] The same as Matthew; he appears to have been a Jew, though employed in the odious office of a tax-gatherer. For an account of his call, see his Gospel, chap. ix. 9, &c.

16. Sinners] By αμαρτωλοι, the Gentiles or heathens are generally to be understood in the Gospels, for this was a term the Jews never applied to any of themselves. See the note on

Matt. ix. 10.

How is it that he eateth] Some very good MSS., several Ver. sions, with Chrysostom and Augustin read, why doth YOUR MASTER cat?

17 To repentance.] This is omitted by ABDKL, twentyseven others: both the Syriac, Persic, Coptic, Ethiopic, Ar

and his disciples: for there were many, and they followed him. 16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners? 17 When Jesus heard it, he saith unto them, k They that are whole have no need of the physician, but they that are sick; I came not to call the righteous, but sinners to repentance.

1811 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 and of the Pharisees fast, but thy disciples fast not? 19 And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.

20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. 21 No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up, taketh away from the old, and the rent is made worse.

22 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 corn fields on the Sabbath-day; and his disciples began, as they went, to pluck the ears of corn.

24 And the Pharisees said unto him, Behold, why do they on the Sabbath-day, that which is not lawful?

25 And he said unto them, Have ve never read what David did when he had need, and was an hungered, he, and they that were with him ?

26 How he went into the house of God in the days of Abiathar the high-priest, and did eat the showbread, which is not lawful to eat but for the priests, and gave also to them which were with him?

27 And he said unto them, The Sabbath was made for man, and not man for the Sabbath:

28 Therefore the Son of man is Lord also of the Sabbath. Matthew 12. 1. Lk.

1

fun 6-9

Exodus 29.

1 Marthew 9.14. Luke 5, 33.-m Or, 6. 1.-o Deuteronomy 23. 25-р Samuel 21. 6. 9.-r Exodus 23. 12. Deuteronomy 5. 14. 1 Cor. 3. 21, 22.-s Matthew 11. 27. & 12. 8. Luke 6.5.

menian, Gothic, Vulgate; six copies of the Itala; Euthymius and Augustin, Griesbach has left it out of the text; Grotius, Mill, and Bengel approve of the omission. See on Matt. ix. 13. I leave it as in the parallel place above quoted. Properly speaking, the righteous cannot be called to repentance. They have already forsaken sin, mourned for it, and turned to God. In the other parallel place, Luke v. 32. all the MSS. and Versions retain μετανοιαν, repentance.

18. Why do the disciples of John and of the Pharisees fast) See this largely explained on Matt. ix. 14, &c. The following vices are very common to Pharisees. L. They are more bu sied in censuring the conduct of others, than in rectifying their own. 2. They desire that every one should regulate his piety by theirs; and embrace their particular customs, and forms of devotion. 3. They speak of, and compare themselves with other people, only that they may have an opportunity of distinguishing and exalting themselves.

On the nature, times, and duration of fasting, see Matt. vi. 16, and ix. 15.

20. In those days] But instead of εν εκείναις ταις ημέραις, many of the best MSS. and Versions read, εν εκείνη τη ημέρα, in that day; viz. the day in which Jesus Christ should be delivered up to the Jews and Gentiles. Mill and Bengel approve of this reading, and Griesbach adopts it. The former part of the verse seems to vindicate the common reading.

21. No man-seweth] See Matt. ix. 16. No man seweth a piece of unscoured cloth upon an old garment. In the common editions, this verse begins with και, and, but this is omitted by almost every MS. and Version of note. The construction of the whole verse is various in the MSS. the translation given here, and in Matt. ix. 16. is intelligible, and speaks for itself.

23. Went through the corn-fields] See on Matt. xii. 1. 26. The days of Abiathar the high-priest] It appears from 1 Sam. xxi. 1. which is the place referred to here, that Anime. lech was then high-priest at Nob; and from 1 Sam. xxii. 20. xxiii. 6. and 1 Chron. xviii. 16. it appears, that Abiathar was the son of Ahimelech. The Persic reads Abimelech instead of Abiathar. Theophylact supposes that Abiathar was the priest, and Ahimelech or Ahimelech the high-priest, and thus endeavours to reconcile both the Sacred historians. Others reconcile the accounts thus, Ahimelech was called Ahimelech Abia arab,father, understood and Abiathar was called Abiathar Ahimelech ben, son understood. Probably they both officiated in the high-priesthood; and the name of the office was indifferently applied to either.

Showhread] See Matt. xii. 4.

27. The Sabbath was made for man] That he might have The withered hand healed.

Twelve disciples ordained.

God ordained the Sabbath not only to be a type of that rest which remains for the people of God, but to be also a mean of promoting the welfare of men in general.

The ordinances of religion should be regulated according to their end, which is the honour of God, and the salvation of men. It is the property of the true religion to contain nothing in it but what is beneficial to man. Hereby God plainly shows, that it is neither out of indigence or interest, that he requires men to worship and obey him; but only out of goodness, and to make them happy. God prohibited work on the Sabbathday, lest servants should be oppressed by their masters, that the labouring beasts might have necessary rest, and that men might have a proper opportunity to attend upon his ordinan ces, and get their souls saved. To the Sabbath, under God, we owe much of what is requisite and necessary as well for the body as the soul.

A

ND ⚫ he entered again into the synagogue; and there was a man there which had a withered hand.

2 And they watched him, whether he would heal him on the Sabbath-day; that they might accuse him.

3 And he saith unto the man which had the withered hand, b Stand forth:

4 And he saith unto them, Is it lawful to do good on the Sab bath-days, or to do evil ? to save life, or to kill ? But they held their peace.

5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.

6d And the Pharisees went forth, and straightway took counsel 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 had heard what great things he did, came unto him. 9 And he spake to his disciples, that a small ship should wait a Matthew 12. 9. Luke 6 6.-b Gr. Arise, stand forth in the midst.-c Or, blindness.-d Matt. 12. 14. e Matt. 22. 16. f Luke 6. 17.-g Or, rushed.

NOTES.-Verse 1. A man there which had a withered hand.] See this explained on Matt. xii. 10, &c. and on Luke vi. 6, 10. 2. They watched him] Παρετηρουν αυτον, they maliciously watched him. See on Luke xiv. 1.

4. To do good-or-evil? to save life, or to kill?] It was a maxim with the Jews, as it should be with all men, that he who neglected to preserve life when it was in his power; was to be reputed a murderer. Every principle of sound justice requires that he should be considered in this light. But if this be the case, how many murderers are there against whom there is no law but the law of God ?

To kill but instead of αποκτειναι, several MSS. and Versions have απολέσαι, to destroy. Wetstein, and Griesbach quote Theophylact for this reading: but it is not in my copy. Paris Edit. 1635.

5. With anger, being grieved for the hardness of their hearts] These words are not found in any of the other evangelists. For πωρωσει, hardness, or rather callousness, the Codex Beza, and four of the Itala, read νεκρώσει, deadness; the Vulgate and some of the Itala, cæcitate, blindness. Join all these together, and they will scarcely express the fulness of this people's wretchedness. By a long resistance to the grace and Spirit of God, their hearts had become callous, they were past feeling. By a long opposition to the light of God, they became dark in their understanding, were blinded by the deceitfulness of sin; and thus were past seeing. Byalong continuance in the practice of every evil work, they were cut off from all union with God, the fountain of spiritual life; and become dead in trespasses and sins, they were incapable of any resurrection but through a miraculous power of God.

With anger-What was the anger which our Lord feit? That which proceeded from excessive grief, which was occasioned by their obstinate stupidity and blindness: therefore it was no uneasy passion, but an excess of generous grief.

Whole as the other.) This is omitted by the best MSS. and Versions. Grotius, Mill, and Bengel, approve of the omission, and Griesbach leaves it out of the text.

6. Herodians] For an account of these, see the note on Matt. xvi. 1. xxii. 16.

7. Galilee] See Matt. iv. 13, 15.

8. Tyre Sidon, &c.] See Matt. xi. 21. When they had heard what great things he did, came unto him] So, if Christ be persecuted and abandoned by the wicked, there are a multitude of pious souls who earnestly seek and follow him. He who labours for God, will always find more than he loses, in the midst of all his contradictions and persecutions.

on him, because of

the multitude, lest they should throng him.

10 For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. 11h And unclean spirits, when they saw him, fell down be. fore him, and cried, saying, i Thou art the Son of God. 12 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 he would and they came unto him.

14 And he ordained twelve, that they should be with him, and that he might send them forth to preach.

15 And to have power to heal sicknesses, and to cast out devils: 16 And Simon he surnamed Peter;

17 And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:

18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Canaanite,

19 And Judas Iscariot, which also betrayed him and they went into a house.

20 And the multitude cometh together again, so that they could not so much as eat bread.

h Ch. 1. 23, 24. Luke 4.41-1 Matt. 14. 33. Ch. 1. 1.-k Ch. 1. 25, 34. Matt. 12. 16.-1 Matt. 10. 1. Luke 6, 12. & 9.1.-m John 1. 42-n Or, home. o Ch.6.31.

9. A small ship) Πλοιαριον. The lytil boot, Old English MS. It was doubtless something of the boat kind, which probably belonged to some of the disciples. Our Lord was, at this time, teaching by the sea of Galilee The word ship is utterly improper in many places of our translation: and tends to mislead the people.

10. They pressed upon him] Rushed upon him, επιπιπτειν -through eagerness to have their spiritual and bodily maiadies immediately removed.

Plagues.] Rather disorders, μαστιγας; properly such dis. orders as were inflicted by the Lord. The word plague also tends to mislead.

11. Thou art the Son of God.] Two MSS. and the latter Syriac have, Thou art the Christ, the Son of God. One of Stephen's MSS. has, Thou art the Holy one of God. A MS. in the library of Leicester has συει ο Θεος νιος, Thou art God, the Son. This is an uncommon reading, which is not confirmed by any MS. yet discovered.

14. He ordained twelve] Εποιηθε, he made twelve. Here is nothing of what we call ordaining. Christ simply appointed them to be with him; and that he might send them occasionally to preach. &c.

To preach] The Coder Beze, Saron, and all the Itala, except one, add το ευαγγέλιον, the Gospel.

15. To have power to heal and to cast out devils] The business of a minister of Christ is, 1st. To preach the Gospel ; 2dly. To be the physician of souls; and, 3dly. To wage war with the devil, and destroy his kingdom.

16. Simon, &c.] See on Matt. x. 2, &c.

17. Sons of thunder] A Hebraism for thunderers: probably so named because of their zeal and power in preaching the Gospel. The term Boanerges is neither Hebrew nor Syriac. Calmet and others think that there is reason to believe, that the Greek transcribers have not copied it exactly. בני רעם beney raâm, which the ancient Greeks would pronounce Beпегеgem, and which means, sons of thunder, was probably the appellative used by our Lord : or בני רעש Beni reges, sons of tempest, which comes nearest to the Boanerges of the evangelist. St. Jerom, on Dan. i gives בני רעם )which he writes Benereem, softening the sound of the y ain) as the more likely reading; and Luther, supposing our Lord spoke in Hebrew, gives the proper Hebrew term above mentioned, which he writes Bnehargem. Some think, that the reason why our Lord gave this appellative to the sons of Zebedee was, their desire to bring fire down from heaven, i, e. a storm of thun der and lightning, to overturn and consume a certain Sama. ritan village, the inhabitants of which would not receive then

21 And when his friends heard of it, they went out to lay hold on him for they said, He is beside himself.

22 And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.

234 And he called them unto him, and said unto them in parables, How can Satan cast out Satan ?

24 And if a kingdom be divided against itself, that kingdom cannot stand.

25 And if a house be divided against itself, that house cannot

stand.

25 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.

27. 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.

a Or kinemen. -b John 7. 5. & 10.90-c Matt. 9. 34. & 10.25. Luke 11. 15. John 7.安备10.2- Matt. 12. 05.

Master. See the account in Luke ix. 53, 54. It was a very usual thing among the Jews to give surnames, which signid some particular quality or excellence, to their rabbins. See several instances in Schoettgen.

19. Into a house.] As Christ was now returned to Capernaum, this was probably the house of Peter, mentioned chap. ii. 1.

1. Eat bread.] Had no time to take any necessary refresh

ment.

21. His friends] Or, relations. On this verse several MSS. dafer considerably. I have followed the reading of the Syriac, because I think it the best; οι παρ' αυτου signify merely his relatives, his brethren, &c. see ver. 31. and the phrase is used by the best writers to signify relatives, companions, and domestics. See Kypke in loco.

They said, He is beside himself.] It was the enemies of Christ that raised this report; and his relatives, probably thinking that it was true, went to confine him. Let a Christian but neglect the care of his body for a time, in striving to enter in at the strait gate; let a minister of Christ but impair his health by his pastoral labours, presently "he is distracted;" he has "not the least conduct nor discretion." But let a man forget his soul, let him destroy his health by debaucheries, let him expose his life through ambition, and he may, notwithstanding, pass for a very prudent and sensible man.

Schoettgen contends, that the multitude, and not Christ, is here intended. Christ was in the house; the multitude, oχλος, ver. 20. pressed upon him so that he could not eat bread. His disciples, or friends, went out, κρατησαι αυτον, (scil. οχλον) to restrain it, viz. the multitude, to prevent them from rushing into the house, and disturbing their Master, who was now

Its interpretation.

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 forgiveness, but is in danger of eternal damnation: 30 Because they said, He hath an unclean spirit.

311 There came then his brethren and his mother, and, standing without, sent unto him, calling him.

32 And the multitude sat about him, and they said unto hir., Behold, thy mother and thy brethren without seek for thee. 33 And he answered them, saying, Who is my mother, or my brethren?

34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren!

35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

e Isa 42.29. Matt. 12. 29.-( Matt. 12. 31. Luke 12. 10. 1 John 5. 16.-g Matt. 12. 46. Luke 8. 19.

taking some refreshment. This conjecture should not be lightly regarded.

22. He hath Beelzebub] See on Matt. xii. 24-26. 27-30. No man, &c.] For an explanation of these verses, and a definition of the sin against the Holy Ghost, see Matt. xii. 29-33.

23. Wherewith soever they shall blaspheme] This clause is wanting in six copies of the Itala, and in Cyprian and Am brosiastes.

29. Never] Εις τον αιώνα. This is wanting in the Codex Beza, two others, five of the Itala, and in Athanasius and Cyprian, Eternal damnation] Or, everlasting judgment. αιωνιου κρίσεως. But instead of κρίσεως, BL. and two others read αμαρτηματος, sin. The Coder Bezæ, two others, and some of the Fathers, read αμαρτιας, a word of the same import. Grotius, Mill, and Bengel, prefer this latter reading; and Gries. bach has queried the common reading, and put αμαρτηματος, in the margin. Sin or trespass is the reading of the Coptic, Armenian, Gothic, Vulgate, and all the Italu hut two. Ebver. lastynge trespas, is the translation in my old MS. Eng. Bib.

31. His brethren and his mother] Or, rather, his mother and his brethren. This is the arrangement of the best and most ancient MSS. and this clause, και αι αδελφαι σου, and thy sisters, ver. 32. should be ADDED, on the authority of ADEFGMSUV, fifty-five others, some editions, the margin of the latter Syriac, Slavonic, Gothic, and all the Itala except four. Griesbach has received this reading into the text.

Calling him.] This clause is wanting in one copy of the Itala. The Codex Alexandrinus has ζητούντες αυτον, seek ing him. 33. Who is my mother?] See on Matt. xii. 46-50.

ND

A

*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 on the land.

2 And he taught them many things by parables, band said unto them in his doctrine,

3 Hearken; Behold, there went out a sower to sow:

4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.

5 And some fell on stony ground, where it had not much earth; and immearately it sprang up, because it had no depth of earth:

6 But when the sun was up, it was scorched; and because it had no root, it withered away.

7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.

8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.

Man. 13. 1. Lake 8.4-b Ch. 12. 38. c John 15.5. Col 1.6.-d Matt. 13. 10. Luke. 9. fece 1 Cor. 5. 12. Col. 4.5. 1 Thess 4.12. 1 Tim. 3. 7.

NOTES-Verse 2. He taught them many things by para Mes] See every part of this parable of the sower explained on Matt. xiii. 1, &c.

4. The fowls] του ουρανού, of the air, is the common read ing: but it should be omitted, on the authority of nine uncial MSS. upwards of one hundred others, and almost all the Versions. Bengel and Griesbach have left it out of the text. It seems to have been inserted in Mark, from Luke viii. 5.

9. And he said he that hath ears to hear, let him hear.] The Coder Beza, later Syriac in the margin, and seven copies of the Itala, add, και ὁ συνιων συνιετω, and whoso understandeth let him understand.

10. They that were about him] None of the other evangelists intimate that there were any besides the twelve with him: but it appears there were several others present; and though they were not styled disciples, yet they appear to have seriously attended to his public and private instructions.

11. Unto you it is given to know] Γνώναι, to know, is emitted by ABKL. ten others, the Coptic, and one of the Itala. The omission of this word makes a material alteration in the

9 And he said unto them, He that hath ears to hear let him hear.

10 d And when he was alone, they that were about him, with the twelve, asked of him the parable.

11 And 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:

12 That seeing they may see, and not perceive; and hear. ing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. 13 And he said unto them, Know ye not this parable? and how then will ye know all parables

14 The sower soweth the word.

15 And these are they by the way side, where the word is sown: but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;

f Isaiah 6.9. Matt. 13. 14. Luke 8. 10. John 12. 40. Acts 28.26. Romans 11. 8.-g Mart. 13. 19.

sense; for without it, the passage may be read thus-To you the mystery of the kingdom of God is given; but all these things are transacted in parables to those without. Griesbach leaves it doubtful. And Professor White says, probabiliter delendum. I should be inclined to omit it, were it not found in the parallel passages in Matthew and Luke, in neither of whom it is omitted by any MS. or Version. See the dissertation on parabolical writing at the end of Matt. chap. xiii.

13. Know ye not this parable?] The scope and design of which is so very obvious.

How then will ye know all parables?] Of which mode of teaching ye should be perfect masters, in order that ye may be able successfully to teach others. This verse is not found in any of the other evangelists.

15. THESE are they) Probably our Lord here refers to the people to whom he had just now preached, and who, it is likely, did not profit by the word spoken.

Where the word is sown] Instead of this clause, four copies of the Itala read the place thus-They who are sown by the way side, are they WHO RECEIVE THE WORD NEGLIGENTLY. There

17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended.

18 And these are they which are sown among thorns; such as hear the word,

19 And the 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 thirty fold, some sixty, and some an hundred.

211b And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick 1

22 d For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come

abroad.

23 If any man have ears to hear, let him hear.

24 And he saith unto them, Take heed what ye hear: f with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given.

25 For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.

26 And he said, So is the kingdom of God, as if a man should cast seed into the ground;

a 1 Tim. 6. 9, 17.-b Matt. 5. 15. Luke 8. 16. & 11.33.- The word in the original Bignifieth a leas mensure, as Matt. 5. 15.-d Matt. 10. 26. Luke 12. 2.-e Matt.11.15. Ver. 9.-f Matt. 7.2. Luke 6. 38.

are thousands of this stamp in the Christian world. Reader, art thou one of them?

19. The deceitfulness of riches] This is variously expressed in different copies of the Itala: the errors-delights of the world-completely alienated (ahalienati) by the pleasures of the world. The lusts of othe things which have not been included in the anzious cares of the world-and the deceitfulness of riches. All, all, choke the word!

21. Is a candle-put under a bushel?] The design of my preaching is to enlighten men; my parables not being designed to hide the truth, but to make it more manifest.

22. For there is nothing hid, &c.] Probably our Lord means, that all that had hitherto been secret, relative to the salvation of a lost world, or only obscurely pointed out by types and sacrifices, shall now be uncovered and made plain by the ev erlasting Gospel. See on Matt. v. 15. x. 26.

24. And unto you that hear shall more be given.] This clause is wanting in DG., Coptic, and four copies of the Itala; and in others where it is extant, it is variously written. Griesbach has left it out of the text, and supposes it to be a gloss on, Whosoever hath to him shall be given.

25. He that hath] See on Matt. xiii. 12.

26. So is the kingdom of God] This parable is mentioned only by Mark, a proof that Mark did not abridge Matthew. Whitby supposes it to refer to the good ground spoken of be fore, and paraphrases it thus: "What I have said of the seed sown upon good ground, may be illustrated by this parable. The doctrine of the kingdom received in a good and honest heart, is like seed sown by a man in his ground, properly prepared to receive it; for when he hath sown it, he sleeps and wakes day after day, and looking on it, he sees it spring and grow up, through the virtue of the earth in which it is sown, though he knows not how it doth so; and when he finds it ripe, he reaps it, and so receives the benefit of the sown seed. So is it here: the seed sown in the good and honest heart brings forth fruit with patience; and this fruit daily increaseth, though we know not how the Word and Spirit work that increase; and then Christ the husbandman at the time of the harvest, gathers in this good seed into the kingdom of heaven." I see no necessity of inquiring how Christ may be said to sleep, and rise night and day; Christ being like to this husbandman only in sowing and reaping the seed.

27. And should sleep, and rise night and day] That is, he should sleep by night, and rise by day; for so the words are obviously to be understood.

He knoweth not how.] How a plant grows is a mystery in nature, which the wisest philosopher in the universe cannot fully explain.

28. Bringeth forth of herself] Αυτοματη. By its own energy, without either the influence or industry of man. Similar to this is the expression of the poet: Namque aliæ, NUL LIS HOMINUM COGENTIBUS ipsæ SPONTE SUA veniunt. VIRG. Geor. l. ii. v. 10. "Some (trees) grow of their own accord, without the labour of man." All the endlessly varied herbage of the field is produced in this way.

The full corn) Πληρη σιτον, FULL wheat; the perfect, full. grown, or ripe corn. Lucian uses κενος καρπος, EMPTY fruit: for imperfect, or unripe fruit. See Kypke.

The kingdom of God, which is generated in the soul by the word of life, under the influence of the Holy Spirit, is first very small, there is only a blade, but this is full of promise, for a good blade shows there is a good seed at bottom; and that the soil in which it is sown is good also. Then the ear, the strong stalk grows up, and the ear is formed at the top; the faith and love of the believing soul increase abundantly, it is justified freely through the redemption that is in Christ; it has the ear which is shortly to be filled with the ripe grain, the outlines of the whole image of God. Then the full corn. The soul is purified from all unrighteousness, and having

grain of mustard seed, &c.

27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is i brought forth, immediately k he putteth in the sickle, because the harvest is come.

30 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? 31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.

33 And with many such parables spake he the word unto them, as they were able to hear it.

34 But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples. 35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side.

36 And when they had sent away the multitude, they took. him even as he was in the ship. And there were also with him other little ships.

37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.

38 And he was in the hinder part of the ship, asleep on a pil

g Matt. 13. 12. & 25.29. Luke 8. 18. & 19. 26.-h Matt. 13. 24.-i Or, ripe.-k Rev 14. 15.-1 Matt. 13. 31. Luke 13. 13. Acts 2.41. & 4. 4. & 5. 14. & 19. 20.-m Matt. 13.34. John 16.12.-n Matt. 8. 18, 23. Luke 8. 22.

escaped the corruption that is in the world, it is made a partaker of the divine nature, and is filled with all the fulness of God.

29. He putteth in the sickle] Αποστέλλει, he sendeth out the sickle, i. e. the reapers, the instrument, by a metonymy, being put for the persons who use it. This is a common figure. It has been supposed that our Lord intimates here, that as soon as a soul is made completely holy, it is taken into the kingdom of God. But certainly the parable does not say so. When the corn is ripe, it is reaped for the benefit of him who sowed it; for it can be of little or no use till it be ripe; so when a soul is saved from all sin, it is capable of being fully employed in the work of the Lord: it is then, and not till then, fully fitted for the master's use. God saves men to the uttermost, that they may here perfectly love him, and worthily magnify his name. To take them away the moment they are capable of doing this, would be, so far, to deprive the world and the church of the manifestation of the glory of his grace. "But the text says, immediately he sendeth out the sickle, and this means that the person dies, and is taken into glory as soon as he is fit for it." No, for there may be millions of cases, where, though to die would be gain, yet to live may be far better for the church: and for an increase of the life of Christ to the soul. See Phil. i. 21, 24. Besides, if we attempt to make the parable speak here, what seems to be implied in the letter; then we may say with equal propriety, that Christ sleeps and wakes alternately; and that his own grace grows, he knows not how, in the heart in which he has planted it. Ver. 27.

On these two parables we may remark: 1. That a preacher is a person employed by God, and sent out to sow the good seed of his kingdom in the souls of men. 2. That it is a sin against God to stay in the field and not sow. 3. That it is a sin to pretend to sow, when a man is not furnished by the keeper of the granary with any more seed. 4. That it is a high offence against God to change the master's seed, to mir it, or to sow bad seed in the place of it. 5. That he is not a seeds-man of God who desires to sow by the way-side, &c. and not on the proper ground; i. e. he who loves to preach only to genteel congregations, to people of sense and fashion, and feels it a pain and a cross to labour among the poor and the ignorant. 6. That he who sows witha simple, upright heart, the seed of his Master, shall (though some may be unfruitful) see the seed take deep root, and notwithstanding the unfaithfulness and sloth of many of his hearers, he shall doubtless come with re joicing, bringing his sheares with him. See Quesnel.

30. Whereunto shall we liken the kingdom of God 1] How amiable is this carefulness of Jesus! How instructive to the preachers of his word! Ile is not solicitious to seek fine turns of eloquence to charm the minds of his auditors, nor to draw such descriptions and comparisons as may surprise them: but studies only to make himself understood; to instruct to advantage; to give true ideas of faith and holiness, and to find out such expressions as may render necessary truths easy and intelligible to the meanest capacities. The very wisdom of God seems to be at a loss to find out expressions low enough for the slow apprehensions of men. How duil and stupid is the creature! How wise and good the Creator! And how foolish the preacher who uses fine and hard words in his preaching, which, though admired by the shallow, convey no instruction to the multitude.

31. A grain of mustard-seed] See on Matt. xiii. 31, 32.

33. With many such parables] Πολλαις, many, is omitted by L., sixteen others; the Syriac, both the Persic, one Arabic, Coptic, Armenian, Ethiopic, and two of the Itala, Mill ap proves of the omission, and Griesbach leaves it doubtful. "Tis probably an interpolation: the text reads better without it. As they were able to hear] Aκούειν, or to understand, always suiting his teaching to the capacities of his hearers. I have

always found that preacher most useful, who could adapt his phrase to that of the people to whom he preached. Studying different dialects, and forms of speech among the common people, is a more dificult, and a more useful work, than the study of dead languages. The one a man should do, and the other he need not leave undone.

34. He expounded all things to his disciples] That they might be capable of instructing others. Outside hearers, those who do not come into close fellowship with the true disciples of Christ, have seldom more than a superficial knowledge of divine things. In the fellowship of the saints, where Jesus the teacher is always to be found, every thing is made plain, for the secret of the Lord is with them who fear him.

35. Let us pass over unto the other side] Our Lord was now by the Sea of Galilee.

36. THB look him even as he was in the ship.] That is, the disciples; he was now εν τω πλοιω in the boat, i. e. his own boat, which usually waited on him, and out of which it ap pears he was then teaching the people. There were several others there which he might have gone in, had this one not been in the place. The construction of this verse is exceedingly difficult, the meaning appears to be this: the disciples sailed off with him just as he was in the boat, out of which he had been teaching the people; and they did not wait to provide any accommodations for the passage. This I believe to be the meaning of the inspired penman.

legion of demons, cured.

40 And he said unto them, Why are ye so fearful? how is it that ye have no faith?

41 And they feared exceedingly, and said one te anoner, What manner of man is this, that even the wind and the sea obey him?

37. A great storm of wind] See on Matt. viii. 24.

38. On a pillow] Προσκεφαλαιον probably means a little bed or hammock, such as are common in small vessels. I have seen several in small packets, or passage boats, not a great deal larger than a bolster.

39. Peace, be still.) Be silent! Be still! There is uncommon majesty and authority in these words. Who but God could act thus? Perhaps this salvation of his disciples in the boat might be designed to show forth that protection and deliverance which Christ will give to his followers, however violently they may be persecuted by earth or hell. At least this is a legitimate use which may be made of this transaction. 40. Why are ye so fearful] Having me with you.

How is it that ye have no faith?) Having already had such proofs of my unlimited power and goodness.

41. What manner of man is this?] They were astonished at such power proceeding from a person who appeared to be only like one of themselves. It is often profitable to entertain each other with the succour and support which we receive from God, in times of temptation and distress; and to adore, with respectful awe, that sovereign power and goodness by which we have been delivered.

Having spoken so largely of the spiritual and practical uses to be made of these transactions, where the parallel places occur in the preceding evangelist, I do not think it necessary to repeat those things here, and must refer the reader to the places marked in the margin.

they came over unto the other side of the sea, into the country of the Gadarenes.

AND

2 And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, 3 Who had his dwelling among the tombs; and no man could bind him, no, not with chains:

4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. 5 And always, night and day, he was in the mountains and in the tombs, crying, and cutting himself with stones.

6 But when he saw Jesus afar off, he ran and worshipped him,

7 And cried with a loud voice, and said, b What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.

8 For he said unto him, Come out of the man, thou unclean spirit.

9 And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.

10 And he besought him much that he would not send them away out of the country.

& Matt. 8. 23. Luke 8.25.-b Acts 16. 17. Matt. 8. 29. NOTES.-Verse 1. The Gadarenes] Some of the MSS. have Gergasenes, and some of them Gerasenes. Griesbach seems to prefer the latter. See the note on Matt. viii. 28.

The Gadarenes were included within the limits of the Gergasenes. Dr. Lightfoot supposes that of the two demoniacs mentioned here, one was of Gadara, and consequently a heathen, the other was a Gergesenian, and consequently a Jew; and he thinks that Mark and Luke mention the Gadarene demoniac, because his case was a singular one, being the enly heathen cured by our Lord, except the daughter of the Syrophœnician woman.

2. A man with an unclean spirit) There are two mentioned by Matthew, who are termed demoniacs. See on chap. i. 23.

3. Who had his dwelling among the tombs] See Matt. viii. 28. 4. With fetters and chains) His strength, it appears, was supernatural, no kind of chains being strong enough to confine him. With several, this man would have passed for an outrageous madman; and diabolic influence be entirely left out of the question; but it is the prerogative of the inspired penman only, to enter into the nature and causes of things, and how strange is it, that because men cannot see as far as the Spirit of God does, therefore they deny his testimony. "There was no devil, there can be none:" why? "Because we have never seen one, and we think the doctrine absurd." Excellent reason! And do you think that any man who conscientiously believes his Bible will give any credit to you? Men sent from God to bear witness to the truth, tell us there were demoniacs in their time; you say, "No, they were only diseases." Whom shall we credit ? The men sent from God, or you?

11 Now there was there nigh unto the mountains a great herd of swine feeding.

12 And all the devils besought him, saying, Send us into the swine, that we may enter into them.

13 And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.

14 And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.

15 And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind and they were afraid.

16 And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. 17 And d they began to pray him to depart out of their coasts. 18 And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. 19 Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.

c Luke 6. 30.-d Matt. 8. 34. Acts 16.39.-e Luke 8.33.

6. Worshipped him] Did him homage; compelled thereto by the power of God. How humiliating to Satan, thus to be obliged to acknowledge the superiority of Christ!

7. What have I to do with thee] Or, What is it to thee and me, or why dost thou trouble thyself with me? See on chap. i. 24. and Matt. viii. 29. where the idiom and meaning are explained.

Jesus) This is omitted by four MSS. and by several in Luke viii. 28. and by many of the first authority in Matt. viii. 29. See the note on this latter place.

9. Legion: for we are many.] Could a disease have spoken so? "No, there was no devil in the case; the man spoke ac cording to the prejudice of his countrymen." And do you think that the Spirit of God could employ himself in retailing such ridiculous and nonsensical prejudices? "But the evan. gelist gives these as this madman's words, and it was necessary, that as a faithful historian, he should mention these circumstances." But this objection is destroyed by the parallel place in Luke, chap. viii. 30. where the inspired writer himself observes, that the demoniac was called Legion, because many demons had entered into him.

10. Out of the country.] Strange, that these accursed spirits should find it any mitigation of their misery to be permitted to exercise their malevolence in a particular district! But as this is supposed to have been a heathen district, therefore the demons might consider themselves in their own territories; and probably they could act there with less restraint than they could do in a country where the worship of God was established. See on ver. 1.

11. A great herd of swine] See the notes on Matt. viii. 30. 12. ALL the devils] Παντες, all, is omitted by many MSS. and Versions: Griesbach leaves it out of the text. Οι δαιμονες, Probably it should be read thus, And they besought him saying.