Mark 3 commentary

This man's case was piteous; he had a withered hand, which disabled him from working for his living; and those that are so, are the most proper objects of charity. Let those be helped that cannot help themselves. But stubborn infidels, when they can say nothing against the truth, yet will not yield. We hear what is said amiss, and see what is done amiss; but Christ looks at the root of bitterness in the heart, the blindness and hardness of that, and is grieved. Let hard-hearted sinners tremble to think of the anger with which he will look upon them shortly, when the day of his wrath comes. The great healing day now is the sabbath, and the healing place the house of prayer; but the healing power is of Christ. The gospel command is like that recorded here: though our hands are withered, yet, if we will not stretch them out, it is our own fault that we are not healed. But if we are healed, Christ, his power and grace, must have all the glory.

All our sicknesses and calamities spring from the anger of God against our sins. Their removal, or the making them blessings to us, was purchased to us by the blood of Christ. But the plagues and diseases of our souls, of our hearts, are chiefly to be dreaded; and He can heal them also by a word. May more and more press to Christ to be healed of these plagues, and to be delivered from the enemies of their souls.

Christ calls whom he will; for his grace is his own. He had called the apostles to separate themselves from the crowd, and they came unto him. He now gave them power to heal sicknesses, and to cast out devils. May the Lord send forth more and more of those who have been with him, and have learned of him to preach his gospel, to be instruments in his blessed work. Those whose hearts are enlarged in the work of God, can easily bear with what is inconvenient to themselves, and will rather lose a meal than an opportunity of doing good. Those who go on with zeal in the work of God, must expect hinderances, both from the hatred of enemies, and mistaken affections of friends, and need to guard against both.

It was plain that the doctrine of Christ had a direct tendency to break the devil's power; and it was as plain, that casting of him out of the bodies of people, confirmed that doctrine; therefore Satan could not support such a design. Christ gave an awful warning against speaking such dangerous words. It is true the gospel promises, because Christ has purchased, forgiveness for the greatest sins and sinners; but by this sin, they would oppose the gifts of the Holy Ghost after Christ's ascension. Such is the enmity of the heart, that unconverted men pretend believers are doing Satan's work, when sinners are brought to repentance and newness of life.

It is a great comfort to all true Christians, that they are dearer to Christ than mother, brother, or sister as such, merely as relations in the flesh would have been, even had they been holy. Blessed be God, this great and gracious privilege is ours even now; for though Christ's bodily presence cannot be enjoyed by us, his spiritual presence is not denied us.

Mark 3:5. And when he had looked around upon them with indignation To convince us that this was a just and holy anger, Mark explains the reason of it to be, that he was grieved on account of the blindness of their hearts. First, then, Christ is grieved, because men who have been instructed in the Law of God are so grossly blind; but as it was malice that blinded them, his grief is accompanied by indignation. This is the true moderation of zeal, to be distressed about the destruction of wicked men, and, at the same time, to be filled with wrath at their ungodliness. Again, as this passage assures us, that Christ was not free from human passions, we infer from it, that the passions themselves are not sinful, provided there be no excess. In consequence of the corruption of our nature, we do not preserve moderation; and our anger, even when it rests on proper grounds, is never free from sin. With Christ the case was different; for not only did his nature retain its original purity, but he was a perfect pattern of righteousness. We ought therefore to implore from heaven the Spirit of God to correct our excesses.

Matthew 12:14-21; Mark 3:6-12; Luke 6:11

Matthew 12:14-21

Mark 3:6-12

Luke 6:11

14. Then the Pharisees went out, and took counsel against him, how they might destroy him. “Comment ils le mettroyent a mort;” — “how they should put him to death.” 15. But when Jesus knew this, he withdrew from that place; and great multitudes followed him, and he cured them all. 16. And he threatened them, ”Et aveques menaces leur defendit;” — “and with threatenings prohibited them.” that they should not make him known: 17. That it might be fulfilled which was spoken by Isaiah the Prophet, who says, 18. Lo, my servant, whom I have chosen, my beloved, in whom my soul is well pleased: I will put my Spirit upon him, and he shall proclaim judgment to the Gentiles. 19. He shall not strive, nor cry, nor shall any man hear his voice in the streets. 20. The bruised reed he will not break, and the smoking flax he will not quench, till he send forth judgment into victory. 21. And in his name the Gentiles will trust.

6. And the Pharisees went out, and immediately took counsel with the Herodians against him, to destroy him. 7. And Jesus withdrew with his disciples to the sea, and a vast multitude followed him from Galilee, and from Judea. 8. And from Jerusalem, and from Idumea, and from beyond Jordan; and a great multitude (of men) who dwelt around Tyre and Sidon, who, when they had heard what he was doing, came to him. 9. And he commanded his disciples, that a small ship should wait upon him on account of the multitude, that they might not press upon him. 10. For he had cured many; so that as many as were afflicted pressed upon him to touch him. 11. And unclean spirits, when they saw him, fell down before him, and cried out, saying, Thou art the Son of God. 12. And he vehemently threatened the that they should not make him known

11. And they were filled with madness, and talked with each other what they should do to Jesus.

Mark 3:6. The Pharisees took counsel with the Herodians. Now they regarded the Herodians with the fiercest hatred; for their eagerness to be considered the guardians and protectors of public liberty made it necessary for them to make an open profession of mortal hatred to the ministers of that tyrant. And yet this aversion is counteracted by their hatred and fury against Christ, “Toutesfois la haine enragee qu’ils ont contre Christ, surmonte toutes leurs autres meschantes affections;” — “and yet the enraged hatred which they have against Christ rises above all their other wicked dispositions.” which makes them not only enter into a conspiracy with foreigners, but insinuate themselves into the good graces of those with whom, on other occasions, they would have shrunk from intercourse. While ungodliness hurries men in various directions, and drives them to different courses, it engages them, with one consent, in a contest with God. No hostilities prevent them from giving their hand to each other for opposing the truth of God.

Mark 3:13. And he went up into a mountain. By this election he does not yet ordain them to be Apostles, to enter immediately into the discharge of their office, but merely admits them to enjoy his private instructions “Pour ses disciples et escoliers domestiques;” — “for his disciples and private scholars.” with a view to the apostleship. Commentators have fallen into a mistake here, by confounding those passages with the tenth chapter of the Gospel by Matthew. For the plain meaning of the words is, that they are only destined to a future commission, the bestowal of which is recorded by Matthew; and Mark and Luke will be found afterwards relating, in its proper place, the mission which Matthew there describes. And we need not wonder, if their heavenly Master chose to train and accustom them gradually to so arduous an employment: for, even by a long course of instruction, their ignorance could not be corrected.

Both the Evangelists say, that Christ went up into a mountain. Luke explains the cause to have been, that he might pray with greater freedom in his retirement, which he was accustomed to do frequently, as is evident from other passages. Now, this example ought to be regarded by us as a perpetual rule, to begin with prayer, when we are about to choose pastors to churches: otherwise, what we attempt will not succeed well. And certainly our Lord prayed, not so much on his own account, as to lay down a rule for us. We are deficient in prudence and skill; and though our sagacity were of the highest order, nothing is more easy than to be deceived in this matter. Granting that we were in no danger of mistake, if the Lord does not regulate our affections, with what force, or rather violence, shall we be carried away “Destournez et transportez hors du droit chemin;” — “turned and carried away out of the right road.” by favor and prepossession, or hatred or ambition? Besides, though the election were conducted in the very best manner, all will be unsuccessful, unless the Lord take under his guidance those who are elected, and furnish them with the necessary gifts. “What then?” it will be said, “did not Christ earnestly implore the Father to preside in the election?” This I readily acknowledge, and I have also to state, that this was a declaration and acknowledgment of his care for his Church. Accordingly, he did not pray to the Father in the ordinary manner, but spent the whole night in prayer. But if he, who was full of the Holy Spirit, (John 3:34,) implored the Father, with such ardor and earnestness, to preside in the election, how much greater need have we to do so?

He called to him whom he would. By this expression, I have no doubt, Mark conveys to us the instruction, that it was to the unmixed grace of Christ, and not to any excellence of their own, that they were indebted for receiving so honorable an office: for, if you understand him to say, that those were chosen, who were more excellent than others, this will not apply to Judas. The meaning, therefore, is the apostle-ship was not bestowed on account of any human merits; but, by the free mercy of God, persons, who were altogether unworthy of it, were raised to that high rank; and thus was fulfilled what Christ says on another occasion, “Ye have not chosen me, but I have chosen you,” (John 15:16.) To the same effect Paul frequently speaks, extolling the purpose of God in bestowing on him the apostleship, (Ephesians 3:7; Colossians 1:25.)

But here many questions arise. First, why did our Lord deliberately choose Judas, who, he perfectly knew, was unworthy of the honor, and would be his betrayer? Secondly, why did God, after being so earnestly supplicated by his Son, and as if he had given a refusal to Christ, permit a base and wicked man to find his way to the highest rank in his Church? “Pourquoy Dieu estant prie et requis si ardemment par son Fils, asouffert qu'un mechant et mal-heureux traitre fust eleve au rang le plus honorable de son Eglise, comme si Jesus Christ n'eust point este exauce?” — “Why did God, when entreated and requested so earnestly by his Son, permit a wicked and unhappy traitor to be elevated to the most honorable rank in his Church, as if Jesus Christ had not been listened to?” Thirdly, why did he resolve that the first-fruits “Les premices et premier commencement de son Eglise;” — “the first-fruits and first beginning of his Church.” of his Church should be stained by so foul a disgrace? Fourthly, how came it, that Jesus Christ, knowingly and willingly, preferred Judas to honest and faithful ministers?

The first objection is met by the following reply. Our Lord expressly intended to prevent future offenses, that we may not feel excessive uneasiness, when unprincipled men occupy the situation of teachers in the Church, or when professors of the Gospel become apostates. He gave, at the same time, in the person of one man, an instance of fearful defection, “Un revoltement et cheute horrible;” — “a dreadful rebellion and fall.” that those who occupy a higher rank may not indulge in self-complacency. At the same time, with regard to the second question, we do not admit that our Lord suffered a refusal. “Cependant nous ne dirons pas que Christ a este esconduit, veu que le pere par un conseil admirable, mettant un diable en la compagnie d’onze Anges, a toutesfois tellement modere l’issue, que la cheute de cestuy-la a plustost conferme que non pas esbranle la foyde son Eglise.” — “Yet we will not say that Christ was refused, since the Father, by a wonderful purpose, putting a devil into the company of eleven angels, has, at the same time, so guided the result, that the fall of this man, instead of shaking, has rather confirmed, the faith of his Church.” This answer will serve also for the third question. At the very beginning, it was judged proper to give an early demonstration of the future state of the Church, that weak persons might not stumble on account of the fall of a reprobate; for it is not proper, that the stability of the Church should depend on men. With regard to the last objection, Christ did not prefer Judas to devout and holy disciples, but raised him to an eminence from which he was afterwards to fall, and thus intended to make him an example and instruction to men of every condition and of every age, that no one may abuse the honor which God has conferred upon him, and likewise that, when even the pillars fall, those who appear to be the weakest of believers may remain steady.

Mark 3:16. And to Simon he gave the name Peter. Though all Christians must be living stones This alludes to the Greek word Πέτρος, (Peter,) which literally signifies a stone. We shall afterwards find (Matthew 16:18) that our Lord makes express reference to the meaning of the name. — Ed. , of the spiritual temple, yet Christ gave this name peculiarly to Simon, according to the measure of grace which he intended to bestow upon him. This is not inconsistent with the shameful weakness which he manifested in denying his Lord: for this title showed his invincible power and steadiness, which continued till his death. Yet it is absurd in the Papists to infer from this, that the Church is founded on him, as will afterwards be more fully explained, (Matthew 16:18.) Christ called the sons of Zebedee sons of thunder, because he was to give them a powerful voice, that they might thunder throughout the whole world. “Afin qu’ils tonnassent par tout le monde en preschant;” — “in order that they might thunder throughout the whole world in preaching.” And that thunder is heard, in the present day, from the mouth of John. As to his brother, there can be no doubt that, so long as he lived, he shook the earth. The word has been corrupted: for the full pronunciation would be בני רגש, (Benae-regesh;) Philologists have been a good deal perplexed by this word. There is even some difficulty in settling the Greek orthography: for conflicting manuscripts present us with the various forms of Βοανηργές, Βοανεργής, and Βοανεργείς. The name is unquestionably of Hebrew origin. Some of the derivations, which have been given, are so far-fetched as not to deserve refutation. There is plausibility in Jerome's hypothesis, that it comes from רעם, (Ragam,) thunder. But the substitution of final, ς for μ has never been satisfactorily explained. Admitting that ές or ής, is a Greek termination, the absence of the final and radical Mem (ם) is too violent a supposition. After many trials, scholars are pretty nearly agreed, that they must return to the derivation which is suggested by our author, and which some writers have illustrated and defended by a considerable array of learning. — Ed. but the changes which words undergo in passing into other languages are well known.

MATTHEW 5:1-12; LUKE 6:20-26

Matthew 5:1-12

Luke 6:20-26

1. And when Jesus had seen the multitudes, “Jesus donques royant la foulle;” — “Jesus then seeing the crowd.” he went up into a mountain, and when he had sat down, his disciples approached to him. 2. And opening his mouth, “Et luy apres avoir ourerr sa bouche, les enseignoit.” — “And he, after having opened his mouth, taught them.” he taught them, saying, 3. Happy are the poor in spirit: for their is the kingdom of heaven. 4. Happy are they who mourn: for they shall receive consolation. 5. Happy are the mmek: for they shall receive the earth by inheritance. “Car ils possederont la terre.” — “For they shall possess the earth.” 6. Happy are they who hunger and thirst after righteousness: for they shall be satisfied. 7. Happy are the merciful: for they shall obtain mercy. “Car misericorde leur sera faite.” — “For mercy shall be shown to them.” 8. Happy are those who are of a pure heart: for they shall see God. 9. Happy are the peace-makers: for they shall be called the children of God. 10. Happy are those who suffer persecution on account of righteousness: for theirs is the kingdom of heaven. 11. Happy are you, when they shall throw reproaches on you, and shall persecute you, and lying, shall speak every evil word against you on my account. 12. Rejoice ye, and leap for joy: for your reward is great in heaven: for so did they persecute the prophets who were before you.

20. And he, lifting up his eyes on the disciples, said, Happy (are ye) poor: for yours is the kingdom of God. 21. Happy are ye who hunger now: for ye shall be satisfied. Happy are ye who weep now: for ye shall laugh. 22. Happy shall ye be when men shall hate you, and shall separate you, and shall load you with reproaches, and shall cast out your name as evil, on account of the Son of Man. 23. Rejoice ye in that day, and leap for joy: for, lo, your reward is great in heaven: for according to these things their fathers did to the prophets. 24. But woe to you (who are) rich: for you have your consolation. 25. Woe to you who are filled: for you shall hunger. Woe to you who laugh now: for ye shall mourn and weep. 26. Woe to you, when all men shall applaud you: for according to these things their fathers did to the false prophets.

Mark 3:20. And they come into the house. Mark undoubtedly takes in a somewhat extended period of time, when he passes from the miracles to that wicked conspiracy which the relatives of Christ formed with each other, to bind him as if he had been a madman. Matthew and Luke mention not more than a single miracle, as having given to the Pharisees an opportunity of slander; but as all the three agree in this last clause which is contained in Mark’s narrative, I have thought it proper to insert it here.

It is wonderful that such wickedness should have been found among the relatives of Christ, who ought to have been the first to aid him in advancing the kingdom of God. When they see that he has already obtained some reputation, their ambition leads them to desire that he should be admired in Jerusalem; for they exhort him to go up to that city,

that he may show himself more openly, (John 7:3,4.)

But now that they perceive him to be hated on one side by the rulers, exposed on another to numerous slanders, and even despised by the great body of the people--to prevent any injury, or envy, or dishonor, from arising to the whole family, they form the design of laying hands on him, and binding him at home, as if he had been a person who labored under mental derangement; and, as appears from the words of the Evangelist, such was their actual belief.

Hence we learn, first, how great is the blindness of the human mind, in forming such perverse judgments about the glory of God when openly displayed. Certainly, in all that Christ said and did, the power of the Holy Spirit shone magnificently; and if others had not clearly perceived it, how could it be unknown to his relatives, who were intimately acquainted with him? But because Christ’s manner of acting does not please the world, and is so far from gaining its good graces that it exposes him to the resentments of many, they give out that he is deranged. Let us learn, in the second place, that the light of faith does not proceed from flesh and blood, but from heavenly grace, that no man may glory in any thing else than in the regeneration of the Spirit; as Paul tells us,

If any man wishes to be considered to be in Christ, let him be a new creature, (2 Corinthians 5:17.)

A man there which had a withered hand - See this explained on Mat 12:10 (note), etc., and on Luk 6:6, Luk 6:10 (note).

They watched him - Παρετηρουν αυτον, they maliciously watched him. See on Luk 14:1 (note).

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 απολεσαι to destroy. Wetstein and Griesbach quote Theophylact for this reading; but it is not in my copy. Paris edit. 1635.

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 Bezae, and four of the Itala, read νεκρωσει, deadness; the Vulgate and some of the Itala, caecitate, blindness. Join all these together, and they will scarcely express the fullness 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. By a long continuance in the practice of every evil work, they were cut off from all union with God, the fountain of spiritual life; and, becoming 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 felt? 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.

Herodians - For an account of these, see the note on Mat 16:1; Mat 22:16.

Galilee - See Mat 4:13, Mat 4:15.

Tyre - Sidon, etc. - See Mat 11:21.

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 labors for God will always find more than he loses, in the midst of all his contradictions and persecutions.

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.

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

Plagues - Rather disorders, μαϚιγας; properly such disorders as were inflicted by the Lord. The word plague also tends to mislead.

Thou art the Son of God - Two MSS., and the later Syriac, have, Thou art the Christ, the Son of God. One of Stephens's MSS. has, Thou art the Holy One of God. A MS. in the library of Leicester has, συ ει ὁ Θεος, υἱος, Thou art God, the Son. This is an uncommon reading, which is not confirmed by any MS. yet discovered.

He ordained twelve - Εποιησε, 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, etc.

To preach - The Codex Bezae, Saxon, and all the Itala, except one, add το ευαγγελιον, the Gospel.

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.

Simon, etc. - See on Mat 10:2 (note), etc.

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 raam, which the ancient Greeks would pronounce Beneregem, 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. Jerome, on Daniel 1, gives בני רעם (which he writes Benereem, softening the sound of the ע 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 thunder and lightning, to overturn and consume a certain Samaritan village, the inhabitants of which would not receive their Master. See the account in Luk 9:53, Luk 9:54 (note). It was a very usual thing among the Jews to give surnames, which signified some particular quality or excellence, to their rabbins. See several instances in Schoettgen.

Into a house - As Christ was now returned to Capernaum, this was probably the house of Peter, mentioned Mar 2:1.

Eat bread - Had no time to take any necessary refreshment.

His friends - Or, relations. On this verse several MSS. differ considerably. I have followed the reading of the Syriac, because I think it the best: οἱ παρ' αυτου signify merely his relatives, his brethren, etc., see Mar 3:31; and the phrase is used by the best writers to signify relatives, companions, and domestics. See Kypke in loc.

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 labors; 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, οχλος, Mar 3:20, 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 taking some refreshment. This conjecture should not be lightly regarded.

He hath Beelzebub - See on Mat 12:24-26 (note).

No man, etc. - For an explanation of these verses, and a definition of the sin against the Holy Ghost, see Mat 12:29-33.

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 αἱ αδελφαι σου, and thy sisters, Mar 3:32, should be Added, on the authority of ADEFGMSUV, fifty-five others, some editions, the margin of the later 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 ζητουντες αυτον, seeking him.

Who is my mother? - See on Mat 12:46-50 (note).

He entered again into the synagogue - At Capernaum on the same day. Mt 12:9; Lu 6:6.

And they - The scribes and Pharisees, watched him, that they might accuse him - Pride, anger, and shame, after being so often put to silence, began now to ripen into malice.

Is it lawful to save life or to kill? - Which he knew they were seeking occasion to do. But they held their peace - Being confounded, though not convinced.

Looking round upon them with anger, being grieved - Angry at the sin, grieved at the sinner; the true standard of Christian anger. But who can separate anger at sin from anger at the sinner? None but a true believer in Christ.

The Pharisees going out - Probably leaving the scribes to watch him still: took counsel with the Herodians - as bitter as they usually were against each other.

From Idumea - The natives of which had now professed the Jewish religion above a hundred and fifty years. They about Tyre and Sidon - The Israelites who lived in those coasts.

Plagues or scourges (so the Greek word properly means) seem to be those very painful or afflictive disorders which were frequently sent, or at least permitted of God, as a scourge or punishment of sin.

He charged them not to make him known - It was not the time: nor were they fit preachers.

He calleth whom he would - With regard to the eternal states of men, God always acts as just and merciful. But with regard to numberless other things, he seems to us to act as a mere sovereign. Lu 6:12

Mt 10:2; Lu 6:13; Ac 1:13.

He surnamed them sons of thunder - Both with respect to the warmth and impetuosity of their spirit, their fervent manner of preaching, and the power of their word.

To eat bread - That is, to take any subsistence.

His relations - His mother and his brethren, Mr 3:31. But it was some time before they could come near him.

The scribes and Pharisees, Matt 12:22; who had come down from Jerusalem - Purposely on the devil's errand. And not without success. For the common people now began to drink in the poison, from these learned, good, honourable men! He hath Beelzebub - at command, is in league with him: And by the prince of the devils casteth he out devils - How easily may a man of learning elude the strongest proof of a work of God! How readily can he account for every incident without ever taking God into the question. Mt 12:24; Lu 11:15.

Mt 12:31; Lu 12:10.

Because they said, He hath an unclean spirit - Is it not astonishing, that men who have ever read these words, should doubt, what is the blasphemy against the Holy Ghost? Can any words declare more plainly, that it is "the ascribing those miracles to the power of the devil which Christ wrought by the power of the Holy Ghost?"

Then come his brethren and his mother - Having at length made their way through the crowd, so as to come to the door. His brethren are here named first, as being first and most earnest in the design of taking him: for neither did these of his brethren believe on him. They sent to him, calling him - They sent one into the house, who called him aloud, by name. Mt 12:46; Lu 8:19.

Looking round on them who sat about him - With the utmost sweetness; He said, Behold my mother and my brethren - In this preference of his true disciples even to the Virgin Mary, considered merely as his mother after the flesh, he not only shows his high and tender affection for them, but seems designedly to guard against those excessive and idolatrous honours, which he foresaw would in after ages be paid to her.

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.

See the Notes upon Matth. 12.9. The Word [non-Latin text not transcribed] used, v. 5. may be understood to signify Blindness, or hardness, as it may derive from [non-Latin text not transcribed] Callus or [non-Latin text not transcribed] Caecus, but the Derivation of it from the former best obtains, Hardness being a quality in a thing by which it resisteth our touch, and suffers us not to make an impression upon it, that ill Condition of the Soul, by which it becomes Rebellious, and disobedient to the Will of God Revealed, so as it is not affected with it, nor doth it make any impre[illegible: 1 letter]sion of Faith or holiness upon the Soul, is as usually called harddness of Hearts. But for the Argument of this History, proving Acts of Mercy lawful on the Sabbath Day, it is fully spoken to in the Notes on Matth. 12.

Marginal references: Or, b[illegible: 1 letter]ndness.

12 And he straitly charged them, that they should not make him known.

Who these Herodians were, we cannot learn plainly from holy Writ, it is most probable, that they were a Civil Faction, who took Herods part, and were stiff for promoving his interest, and the interest of the Roman Emperor (whose substitute Herod was) with these the Pharisees (in other Cases their implacable Enemies) mix Counsels how they might destroy Christ. Christ gives place to their fury, his time being not yet come, and withdraweth himself from their sight, being followed by great multitudes, who in the fame of his Miracles, or the hopes they had of receiving some good from him for themselves, or for their Friends drew after him. Some of these are said to have come from Idumea, which was the Country of Edom, and distinct from Iudea Anciently, as may be gathered form Ios. 15.1. and Numb. 34. but whether it was at this time so or no, is doubted. Our Lord Commandeth the Devils not to make him known, not desiring any such Preachers.

Marginal references: Chap. 1.25.

15 And to have power to heal sicknesses, and to cast out devils.

We have this piece of Hi[illegible: 2 letters]ory, or rather something to which it relates both in Matthew and in Luke ▪ only Mark hath this peculiar to himself, that our Saviour did this upon a M[illegible: 1 letter]untain. It is the opinion of Bucer, that this was the Mountain at the Foot of which he preached the Sermon largely recorded, Matth. Ch. 5, 6, 7. and (as some Judge) more shortly by Luke, Ch. 6. he thinketh the Multitude here mentioned, is the same with that mentioned, Matth. 4.25. and Luke 3.7. and that our Saviour did not go up into this Mountain to Preach, or ordain his Disciples, but only to Pray and to Discourse with some of his Disciples, more privately about Spiritual Mysteries. That it was at▪ this time, that he continued all Night in Prayer to God, Luke 6.12. And in the Morning called unto him such of his Disciples as he thought fit, and Dis[illegible: 1 letter]o[illegible: 1 letter]rsed with them his Intentions concerning them, telling them that he had chosen them to be with him, ordinarily, to be Eye and Ear Witnesses of what he spake and did. 2. That he designed soon after to send them out to Preach. Which we Read he did, C[illegible: 1 letter]. 6, 7. M[illegible: 1 letter]tth. 10.1. v. 3. to give them a Power to heal Sicknesses, and to cast out Devils, so that this Chapter only ment[illegible: 1 letter]oneth Christs Election of them, not his Actual sending them, which is Discoursed, Ch. 6. as also Matth. 10.1. These things being privately Transacted on the Mountain. Bucer thinks he came down into the Plain, at the Foot of the Mountain, according to Luke 6.17. and there Preached that Sermon ment[illegible: 1 letter]oned, Matth. 5, 6, 7. Ch. as we before said. The Evangelist telling us, that he called to him which of his Disciples he would, lets us know, that he chose them, and not they him, that the choice of them, was of his free Grace and M[illegible: 1 letter]rcy, and his continuing all Night in Prayer before this choice, lets us know the Gravity of the Work of chusing Persons, fit to be sent out to Preach the Gospel.

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

Matthew nameth the Apostles upon his relating the History of their Mission, or sending out: Mark nameth them upon their Election or fir[illegible: 1 letter]t cho[illegible: 1 letter]ce. Both these Evangelists agree with Luke in their Names, saving that Luke calleth him Iudas, whom Matthew calls L[illegible: 1 letter]bbeus, and M[illegible: 1 letter]rk, Thaddeus, so that he had three Names. Christ changeth the Names of Simon, whom he called Cephas, or Peter, I[illegible: 1 letter]h. 1.42. We have the reason, Matth. 16. v. 18. he also changed the Names of Iames and Iohn, the Sons of Zebedee, calling them Boanarges, about the Etymolog[illegible: 1 letter] of which Name Criticks much dispute The Evangelists tell us it signifieth Sons of Thunder, thereby minding them of their Duty, to Cry aloud, and to preach the Go[illegible: 1 letter]pel as on the House Tops, or perhaps decl[illegible: 1 letter]ring what he knew was in the Fervor and Warmth of their Spirits. We must not here inquire too narrowly into the secret Counsels of God, in suf[illegible: 1 letter]ering a Son of Perdition to come into the number of his f[illegible: 1 letter]rst Ministers, Christ did it not because he did not know what was in his H[illegible: 1 letter]art, for before that he shewed himself a Devil, by informing against his Master. Chri[illegible: 1 letter]t told his Disciples, that he had chosen twelve, and one of them was a Devil: Nor yet because he had no others to sen[illegible: 1 letter], he had Multitudes of Disciples, and he who of Stones could have raised up Children to Abraham, could easily have fitted out a Person for this Service; nor yet did he do it to let in any Sots, and Scandalous Pe[illegible: 1 letter]so[illegible: 1 letter]s into the Mini[illegible: 1 letter]try, for we read of no Scandal in Iudas his Life. We ought to believe that God had wise ends in the Permi[illegible: 1 letter]sion of this, and that Christ did out of infinite Wisdom do this▪ tho we po[illegible: 1 letter]sibly are not able to give a S[illegible: 1 letter]tisfactory account in the Case. What if we should say that Chri[illegible: 1 letter]t by this▪ instructed those that after his Ascen[illegible: 2 letters]on should have the care of the Church, not to pretendto Iudge of secret things; but only to Judge as Manought to Judge according to the outward appearance, leaving the Judgment of the Heart to God alone. 2. God by this Armeth his People against the Scandal of wicked Ministers, such in whom Corruption may break out after their entrance into that holy Function, t[illegible: 1 letter]o before no such thing appeared, that they may not think the Ministerial Acts per[illegible: 1 letter]ormed by them, to have been Nullities. 3. God by this also lets us know, that the Efficacy of the Ordinance▪ doth not depend upon the goodness of the sp[illegible: 1 letter]ritual State of the Minister, that administers. A Bell may c[illegible: 1 letter]ll others to hear the Word, t[illegible: 1 letter]o it self receives no Bene[illegible: 2 letters]t by it. In the mean time here is no warrant either for People to chuse, or the Governours of a Church to ordain Leud, and Visibly Scandalous Person[illegible: 1 letter]. Iudas was no suc[illegible: 1 letter] Person, nor yet for People to own, or the Governour of Churches to continue Leud, a[illegible: 1 letter]d Scandalous Persons in the Ministry, God ordin[illegible: 1 letter]rily not ble[illegible: 1 letter]sing the Labours of such. No sooner had Iudas discovered himself, but he w[illegible: 1 letter]nt out and hanged himself. Christ no longer allowed him his Company, nor the Disciples their Fellowship. There is a great deal of difference with Relation to our Fellowship, and Communion, betwixt secret wickedness concealed in the Heart, and open and Scandalous Sinning, tho both be alike dangerous to the Soul of the Sinner.

Marginal references: Or, home,

21 And when his friends heard of it, they went out to lay h[illegible: 1 letter]nds on him, for they said, He is besides himself.

There is no small dispute, who are here called our Saviours Friends, [non-Latin text not transcribed] those who were ofhim, whether it signifieth his Neighbours, the C[illegible: 1 letter]tizens of his City, or his nearer Relations, those who belong'd to the Family of which he was. (For he had some Brethren that did not believe in him, Iohn 7.5.) they went to lay Hands on him, that is, to take him from the Multitude, which pressed upon him by force (for so the Word signifies) for they said, he is beside himself [non-Latin text not transcribed], various Senses are given of this Word, but certa[illegible: 1 letter]nly the mo[illegible: 1 letter]t ordinary Interpretation of it doth best agree to this place. They saw our Saviour's warn[illegible: 1 letter]th of Spirit, and Zeal in the Prosecution of that, for which he came into the World, and did so well understand his Person, or Mission, and receiving the Spirit not by measure, and did take what he did to be the Product and Effect of a natural infirmity and imperfect Head, and disordered Reason. The young Prophet sent by Elisha was counted a M. d fellow, by Iehues Comrades, 2 Kings 9.11. so was Paul by Fest[illegible: 1 letter]s, Acts 26.24. or by the Corinthians, or some crept in amongst them, 2 Cor. 5.13. we are naturally inclined to inquire the causes of strange, and unusual effects, and cannot always discern the true Casues, and often make false guesses at them. I am not so prone as I find some to Condemn these Friends or Neighbours, or kinsmen of Christ, believing that they did verily believe as they spake, not yet fully understanding, that the Spirit of the Lord in that measure was upon him, but through their infirmity, fearing that he had been under some distraction, and Charitably offering their help to him. The next Words tells us of a far worse Sense, the Scribes put upon his Actions.

Marginal references: Or, kinsmen.

30 Because they said He hath an unclean spirit.

Here is no passage in all this piece of Hi[illegible: 1 letter]tory, but what the Reader will find opened, in the Notes on Matth. 9.34. and Matth. 12.31, 32, 33. to which I refer him.

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

[illegible: 1 letter]ee the Notes on Matth. 12.46, 47, 48, 49, 50.

The Withered Hand Restored; Multitudes Healed.

1 And 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, Stand forth. 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? 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. 6 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 Judæa, 8 And from Jerusalem, and from Idumæa, 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 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. 11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. 12 And he straitly charged them that they should not make him known.

Here, as before, we have our Lord Jesus busy at work in the synagogue first, and then by the sea side; to teach us that his presence should not be confined either to the one or to the other, but, wherever any are gathered together in his name, whether in the synagogue or any where else, there is he in the midst of them. In every place where he records his name, he will meet his people, and bless them; it is his will that men pray every where. Now here we have some account of what he did.

I. When he entered again into the synagogue, he improved the opportunity he had there, of doing good, and having, no doubt, preached a sermon there, he wrought a miracle for the confirmation of it, or at least for the confirmation of this truth—that it is lawful to do good on the sabbath day. We had the narrative, Matt. xii. 9.

1. The patient's case was piteous; he had a withered hand, by which he was disabled to work for his living; and those that are so, are the most proper objects of charity; let those be helped that cannot help themselves.

2. The spectators were very unkind, both to the patient and to the Physician; instead of interceding for a poor neighbour, they did what they could to hinder his cure: for they intimated that if Christ cured him now on the sabbath day, they would accuse him as a Sabbath breaker. It had been very unreasonable, if they should have opposed a physician or surgeon in helping any poor body in misery, by ordinary methods; but much more absurd was it to oppose him that cured without any labour, but by a word's speaking.

3. Christ dealt very fairly with the spectators, and dealt with them first, if possible to prevent the offence.

(1.) He laboured to convince their judgment. He bade the man stand forth (v. 3), that by the sight of him they might be moved with compassion toward him, and might not, for shame, account his cure a crime. And then he appeals to their own consciences; though the thing speaks itself, yet he is pleased to speak it; "Is it lawful to do good on the sabbath days, as I design to do, or to do evil, as you design to do? Whether is better, to save life or to kill?" What fairer question could be put? And yet, because they saw it would turn against them, they held their peace. Note, Those are obstinate indeed in their infidelity, who, when they can say nothing against a truth, will say nothing to it; and, when they cannot resist, yet will not yield.

(2.) When they rebelled against the light, he lamented their stubbornness (v. 5); He looked round about on them with anger, being grieved for the hardness of their hearts. The sin he had an eye to, was, the hardness of their hearts, their insensibleness of the evidence of his miracles, and their inflexible resolution to persist in unbelief. We hear what is said amiss, and see what is done amiss; but Christ looks at the root of bitterness in the heart, the blindness and hardness of that. Observe, [1.] How he was provoked by the sin; he looked round upon them; for they were so many, and had so placed themselves, that they surrounded him: and he looked with anger; his anger, it is probable, appeared in his countenance; his anger was, like God's, without the least perturbation to himself, but not without great provocation from us. Note, The sin of sinners is very displeasing to Jesus Christ; and the way to be angry, and not to sin, is it be angry, as Christ was, at nothing but sin. Let hard-hearted sinners tremble to think of the anger with which he will look round upon them shortly, when the great day of his wrath comes. [2.] How he pitied the sinners; he was grieved for the hardness of their hearts; as God was grieved forty years for the hardness of the hearts of their fathers in the wilderness. Note, It is a great grief to our Lord Jesus, to see sinners bent upon their own ruin, and obstinately set against the methods of their conviction and recovery, for he would not that any should perish. This is a good reason why the hardness of our own hearts and of the hearts of others, should be a grief to us.

4. Christ dealt very kindly with the patient; he bade him stretch forth his hand, and it was immediately restored. Now, (1.) Christ has hereby taught us to go on with resolution in the way of our duty, how violent soever the opposition is, that we meet with in it. We must deny ourselves sometimes in our ease, pleasure, and convenience, rather than give offence even to those who causelessly take it; but we must not deny ourselves the satisfaction of serving God, and doing good, though offence may unjustly be taken at it. None could be more tender of giving offence than Christ; yet, rather than send this poor man away uncured, he would venture offending all the scribes and Pharisees that compassed him about. (2.) He hath hereby given us a specimen of the cures wrought by his grace upon poor souls; our hands are spiritually withered, the powers of our souls weakened by sin, and disabled for that which is good. The great healing day is the sabbath, and the healing place the synagogue; the healing power is that of Christ. The gospel command is like this recorded here; and the command is rational and just; though our hands are withered, and we cannot of ourselves stretch them forth, we must attempt it, must, as well as we can, lift them up to God in prayer, lay hold on Christ and eternal life, and employ them in good works; and if we do our endeavour, power goes along with the word of Christ, he effects the cure. Though our hands be withered, yet, if we will not offer to stretch them out, it is our own fault that we are not healed; but if we do, and are healed, Christ and his power and grace must have all the glory.

5. The enemies of Christ dealt very barbarously with him. Such a work of mercy should have engaged their love to him, and such a work of wonder their faith in him. But, instead of that, the Pharisees, who pretended to be oracles in the church, and the Herodians, who pretended to be the supporters of the state, though of opposite interests one to another, took counsel together against him, how they might destroy him. Note, They that suffer for doing good, do but suffer as their Master did.

II. When he withdrew to the sea, he did good there. While his enemies sought to destroy him, he quitted the place; to teach us in troublous times to shift for our own safety; but see here,

1. How he was followed into his retirement. When some had such an enmity to him, that they drove him out of their country, others had such a value for him, that they followed him wherever he went; and the enmity of their leaders to Christ did not cool their respect to him. Great multitudes followed him from all parts of the nation; as far north, as from Galilee; as far south, as from Judea and Jerusalem; nay, and from Idumea; as far east, as from beyond Jordan; and west, as from about Tyre and Sidon, v. 7, 8. Observe, (1.) What induced them to follow him; it was the report they heard of the great things he did for all that applied themselves to him; some wished to see one that had done such great things, and others hoped he would do great things for them. Note, The consideration of the great things Christ has done, should engage us to come to him. (2.) What they followed him for (v. 10); They pressed upon him, to touch him, as many as had plagues. Diseases are here called plagues, mastigas—corrections, chastisements; so they are designed to be, to make us smart for our sins, that thereby we may be made sorry for them, and may be warned not to return to them. Those that were under these scourgings came to Jesus; this is the errand on which sickness is sent, to quicken us to enquire after Christ, and apply ourselves to him as our Physician. They pressed upon him, each striving which should get nearest to him, and which should be first served. They fell down before him (so Dr. Hammond), as petitioners for his favour; they desired leave but to touch him, having faith to be healed, not only by his touching them, but by their touching him; which no doubt they had many instances of. (3.) What provision he made to be ready to attend them (v. 9); He spoke to his disciples, who were fishermen, and had fisher-boats at command, that a small ship should constantly wait on him, to carry him from place to place on the same coast; that, when he had despatched the necessary business he had to do in one place, he might easily remove to another, where his presence was requisite, without pressing through the crowds of people that followed him for curiosity. Wise men, as much as they can, decline a crowd.

2. What abundance of good he did in his retirement. He did not withdraw to be idle, nor did he send back those who rudely crowded after him when he withdrew, but took it kindly, and gave them what they came for; for he never said to any that sought him diligently, Seek ye me in vain. (1.) Diseases were effectually cured; He healed many; divers sorts of patients, ill of divers sorts of diseases; though numerous, though various, he healed them. (2.) Devils were effectually conquered; those whom unclean spirits had got possession of, when they saw him, trembled at his presence, and they also fell down before him, not to supplicate his favour, but to deprecate his wrath, and by their own terrors were compelled to own that he was the Son of God, v. 1. It is sad that this great truth should be denied by any of the children of men, who may have the benefit of it, when a confession of it has so often been extorted from devils, who are excluded from having benefit by it. (3.) Christ sought not applause to himself in doing those great things, for he strictly charged those for whom he did them, that they should not make him known (v. 12); that they should not be industrious to spread the notice of his cures, as it were by advertisements in the newspapers, but let them leave his own works to praise him, and let the report of them diffuse itself, and make its own way. Let not those that are cured, be forward to divulge it, lest it should feed their pride who are so highly favoured; but let the standers-by carry away the intelligence of it. When we do that which is praiseworthy, and yet covet not to be praised of men for it, then the same mind is in us, which was in Christ Jesus.

The Calling of the Apostles.

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

In these verses, we have,

I. The choice Christ made of the twelve apostles to be his constant followers and attendants, and to be sent abroad as there was occasion, to preach the gospel. Observe,

1. The introduction to this call or promotion of disciples; He goes up into a mountain, and his errand thither was to pray. Ministers must be set apart with solemn prayer for the pouring out of the Spirit upon them; though Christ had authority to confer the gifts of the Holy Ghost, yet, to set us an example, he prayed for them.

2. The rule he went by in his choice, and that was his own good pleasure; He called unto him whom he would. Not such as we should have thought fittest to be called, looking upon the countenance, and the height of the stature; but such as he thought fit to call, and determined to make fit for the service to which he called them: even so, blessed Jesus, because it seemed good in thine eyes. Christ calls whom he will; for he is a free Agent, and his grace is his own.

3. The efficacy of the call; He called them to separate themselves from the crowd, and stand by him, and they came unto him. Christ calls those who were given him (John xvii. 6); and all that the Father gave him, shall come to him, John vi. 37. Those whom it was his will to call, he made willing to come; his people shall be willing in the day of his power. Perhaps they came to him readily enough, because they were in expectation of reigning with him in temporal pomp and power; but when afterward they were undeceived in that matter, yet they had such a prospect given them of better things, that they would not say they were deceived in their Master, nor repented their leaving all to be with him.

4. The end and intention of this call; He ordained them (probably by the imposition of hands, which was a ceremony used among the Jews), that they should be with him constantly, to be witnesses of his doctrine, manner of life, and patience, that they might fully know it, and be able to give an account of it; and especially that they might attest the truth of his miracles; they must be with him to receive instructions from him, that they might be qualified to give instructions to others. It would require time to fit them for that which he designed them for; for they must be sent forth to preach; not to preach till they were sent, and not to be sent till by a long and intimate acquaintance with Christ they were fitted. Note, Christ's ministers must be much with him.

5. The power he gave them to work miracles; and hereby he put a very great honour upon them, beyond that of the great men of the earth. He ordained them to heal sicknesses and to cast out devils. This showed that the power which Christ had to work these miracles was an original power; that he had it not as a Servant, but as a Son in his own house, in that he could confer it upon others, and invest them with it: they have a rule in the law, Deputatus non potest deputare—He that is only deputed himself, cannot depute another; but our Lord Jesus had life in himself, and the Spirit without measure; for he could give this power even to the weak and foolish things of the world.

6. Their number and names; He ordained twelve, according to the number of the twelve tribes of Israel. They are here named not just in the same order as they were in Matthew, nor by couples, as they were there; but as there, so here, Peter is put first and Judas last. Here Matthew is put before Thomas, probably being called in that order; but in that catalogue which Matthew himself drew up, he puts himself after Thomas; so far was he from insisting upon the precedency of his consecration. But that which Mark only takes notice of in this list of the apostles, is, that Christ called James and John Boanerges, which is, The sons of thunder; perhaps they were remarkable for a loud commanding voice, they were thundering preachers; or, rather, it denotes the zeal and fervency of their spirits, which would make them active for God above their brethren. These two (saith Dr. Hammond) were to be special eminent ministers of the gospel, which is called a voice shaking the earth, Heb. xii. 26. Yet John, one of those sons of thunder, was full of love and tenderness, as appears by his epistles, and was the beloved disciple.

7. Their retirement with their Master, and close adherence to him; They went into a house. Now that this jury was impanelled, they stood together, to hearken to their evidence. They went together into the house, to settle the orders of their infant college; and now, it is likely, the bag was given to Judas, which pleased him, and made him easy.

II. The continual crowds that attended Christ's motions (v. 20); The multitude cometh together again, unsent for, and unseasonably pressing upon him, some with one errand and some with another; so that he and his disciples could not get time so much as to eat bread, much less for a set and full meal. Yet he did not shut his doors against the petitioners, but bade them welcome, and gave to each of them an answer of peace. Note, They whose hearts are enlarged in the work of God, can easily bear with great inconveniences to themselves, in the prosecution of it, and will rather lose a meal's meat at any time than slip an opportunity of doing good. It is happy when zealous hearers and zealous preachers thus meet, and encourage one another. Now the kingdom of God was preached, and men pressed into it, Luke xvi. 16. This was a gale of opportunity worth improving; and the disciples might well afford to adjourn their meals, to lay hold on it. It is good striking while the iron is hot.

III. The care of his relations concerning him (v. 21); When his friends in Capernaum heard how he was followed, and what pains he took, they went out, to lay hold on him, and fetch him home, for they said, He is beside himself. 1. Some understand it of an absurd preposterous care, which had more in it of reproach to him than of respect; and so we must take it as we read it, He is beside himself; either they suspected it themselves, or it was suggested to them, and they gave credit to the suggestion, that he was gone distracted, and therefore his friends ought to bind him, and put him in a dark room, to bring him to his right mind again. His kindred, many of them, had mean thoughts of him (John vii. 5), and were willing to hearken to this ill construction which some put upon his great zeal, and to conclude him crazed in his intellects, and under that pretence to take him off from his work. The prophets were called mad fellows, 2 Kings ix. 11. 2. Others understand it of a well-meaning care; and then they read exeste—"He fainteth, he has no time to eat bread, and therefore his strength will fail him; he will be stifled with the crowd of people, and will have his spirits quite exhausted with constant speaking, and the virtue that goes out of him in his miracles; and therefore let us use a friendly violence with him, and get him a little breathing-time." In his preaching-work, as well as his suffering-work, he was attacked with, Master, spare thyself. Note, They who go on with vigour and zeal in the work of God, must expect to meet with hindrances, both from the groundless disaffection of their enemies, and the mistaken affections of their friends, and they have need to stand upon their guard against both.

The Blasphemy of the Scribes.

22 And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. 23 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. 26 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. 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.

I. Here is, The impudent impious brand which the scribes fastened upon Christ's casting out devils, that they might evade and invalidate the conviction of it, and have a poor excuse for not yielding to it. These scribes came down from Jerusalem, v. 22. It should seem they came this long journey on purpose to hinder the progress of the doctrine of Christ; such pains did they take to do mischief; and, coming from Jerusalem, where were the most polite and learned scribes, and where they had opportunity of consulting together against the Lord and his Anointed, they were in the greater capacity to do mischief; the reputation of scribes from Jerusalem would have an influence not only upon the country people, but upon the country scribes; they had never thought of this base suggestion concerning Christ's miracles till the scribes from Jerusalem put it into their heads. They could not deny but that he cast out devils, which plainly bespoke him sent of God; but they insinuated that he had Beelzebub on his side, was in league with him, and by the prince of the devils cast out devils. There is a trick in the case; Satan is not cast out, he only goes out by consent. There was nothing in the manner of Christ's casting out devils, that gave any cause to suspect this; he did it as one having authority; but so they will have it, who resolve not to believe him.

II. The rational answer which Christ gave to this objection, demonstrating the absurdity of it.

1. Satan is so subtle, that he will never voluntarily quit his possession; If Satan cast out Satan, his kingdom is divided against itself, and it cannot stand, v. 23-26. He called them to him, as one desirous they should be convinced; he treated them with all the freedom, friendliness, and familiarity that could be; he vouchsafed to reason the case with them, that every mouth may be stopped. It was plain that the doctrine of Christ made war upon the devil's kingdom, and had a direct tendency to break his power, and crush his interest in the souls of men; and it was as plain that the casting of him out of the bodies of people confirmed that doctrine, and gave it the setting on; and therefore it cannot be imagined that he should come into such a design; every one knows that Satan is no fool, nor will act so directly against his own interest.

2. Christ is so wise, that, being engaged in war with him, he will attack his forces wherever he meets them, whether in the bodies or souls of people, v. 27. It is plain, Christ's design is to enter into the strong man's house, to take possession of the interest he has in the world, and to spoil his goods, and convert them to his own service; and therefore it is natural to suppose that he will thus bind the strong man, will forbid him to speak when he would, and to stay where he would, and thus show that he has gained a victory over him.

III. The awful warning Christ gave them to take heed how they spoke such dangerous words as these; however they might make light of them, as only conjectures, and the language of free-thinking, if they persisted in it, it would be of fatal consequence to them; it would be found a sin against the last remedy, and consequently unpardonable; for what could be imagined possible to bring them to repentance for their sin in blaspheming Christ, who would set aside such a strong conviction with such a weak evasion? It is true, the gospel promiseth, because Christ hath purchased, forgiveness for the greatest sins and sinners, v. 28. Many of those who reviled Christ on the cross (which was a blaspheming of the Son of man, aggravated to the highest degree), found mercy, and Christ himself prayed, Father, forgive them; but this was blaspheming the Holy Ghost, for it was by the Holy Spirit that he cast out devils, and they said, It was by the unclean spirit, v. 30. By this method they would outface the conviction of all the gifts of the Holy Ghost after Christ's ascension, and defeat them all, after which there remained no more proof, and therefore they should never have forgiveness, but were liable to eternal damnation. They were in imminent danger of that everlasting punishment, from which there was no redemption, and in which there was no intermission, no remission.

The Family of Christ.

31 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 him, 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.

Here is, 1. The disrespect which Christ's kindred, according to the flesh, showed to him, when he was preaching (and they knew very well that he was then in his element); they not only stood without, having no desire to come in, and hear him, but they sent in a message to call him out to them (v. 31, 32), as if he must leave his work, to hearken to their impertinences; it is probable that they had no business with him, only sent for him on purpose to oblige him to break off, lest he should kill himself. He knew how far his strength would go, and preferred the salvation of souls before his own life, and soon after made it to appear with a witness; it was therefore an idle thing for them, under pretence of his sparing himself, to interrupt him; and it was worse, if really they had business with him, when they knew he preferred his business, as a Saviour, so much before any other business.

2. The respect which Christ showed to his spiritual kindred upon this occasion. Now, as at other times, he put a comparative neglect upon his mother, which seemed purposely designed to obviate the prevent the extravagant respect which men in aftertimes would be apt to pay her. Our respect ought to be guided and governed by Christ's; now the virgin Mary, or Christ's mother, is not equalled with, but postponed to, ordinary believers, on whom Christ here puts a superlative honour. He looked upon those that at about him, and pronounced those of them that not only heard, but did, the will of God, to be to him as his brother, and sister, and mother; as much esteemed, loved, and cared for, as his nearest relations, v. 33-35. This is a good reason why we should honour those that fear the Lord, and choose them for our people; why we should be not hearers of the word only, but doers of the work, that we may share with the saints in this honour, Surely it is good to be akin to those who are thus nearly allied to Christ, and to have fellowship with those that have fellowship with Christ; and woe to those that hate and persecute Christ's kindred, that are his bone and his flesh, every one resembling the children of a king (see Judg. viii. 18, 19); for he will with jealously plead their cause, and avenge their blood.

CHAP. III.

Verse 1. There was a man there, &c.] A Fit object inciteth and should elicite our bounty. Where God sets us up an Altar, we should be ready with our Sacrifices, with such Sacrifice God is well pleased, Heb. 13. 16.

Verse. 2. And they watched him] So carnall men do still [non-Latin text not transcribed]. watch and pry into professors and their conversation, 1 Pet. 3. 2. curiously observing what they may catch and carp at. But it is a brave thing to thrattle envy, to stop an [illegible: 1 word] mouth, to deny them occasion to blaspheme, as Christ did; to lead convincing lives, asAct. and Mon Bradford and [illegible: 1 word] did, whom neither their friends could sufficiently praise, nor their foes find any thing to fasten on.

Verse 3. Stand forth] That the miracle might be notified, and God the more glorified. It is a dishonour to a parent to hang his picture in a dark corner: so here, we should show forth the vertues of him who hath called us, 1 Pet. 2. 9.

Verse 4. To do good or to do evill] Not to do good then, as there is opportunity, is to do evill. Qui non, cùm potest, servat, occidit. Non faciendo nocens, sed patiendo fuit, it is said of the Emperour Claudius. Not robbing only, but the not releiving of the poor, was the rich mans ruine, Luke 16. passive wickednesse is taked in some of the Churches, Rev. 2. & 3. To save life] Gr. soule, for man, and man for the body of man. [non-Latin text not transcribed]. So Psal. 16. Thou wilt not leave my soule in the grave, that is, my body, as Piscator senseth it.

Verse 5. With anger, being greived] A sweet mixture of sinlesse passions. It is difficult to kindle, and keep quick the fire of zeal [non-Latin text not transcribed]. simul dolens. without all smoke of sin.

Verse 6. With the Herodians] Whom yet they hated in their hearts; but they can easily comport and comply to do Christ a mischief; as concerning that Christ pertained to Herods [illegible: 1 word].

Verse 8. From beyond Jordan] This Country by Josephus is [non-Latin text not transcribed]. called Peraea, as Ultrajectum in Germany.

Verse 9. Lest they should throng him] Gr. afflict him, presse, or pinch him, as they did: a peice of his passion, verse 10.

Verse 10. As many as [illegible: 1 word] plagues] Gr. stripes, scourgings. [non-Latin text not transcribed] Whom the Lord loveth he chasteneth with lesser and lighter afflictions, and scourgeth every sonne, &c. with hard and heavieHeb 12. 6. judgements, as plagues, banishments, persecutions, &c. Oh theNon vulgares morbi sed saeviores, & [illegible: 1 word], qui quasiclamitant [illegible: 1 word] & [illegible: 2 words]. bloudy wailes that God hath left on the back of his best children!

Verse 11. Thou art the Son, &c.] The matter is well amended since Satans first on-set upon Christ. Then it was, If thou be the Son of God. The same power, when he listeth, can change the note of the Tempter to us.

Verse 13. And calleth unto him whom he would] Nec volentis, nec volantis, sed Dei miserantis, as a Nobleman, after Paul, gave it for his Motto. It is not in him that willeth nor in him that runneth, though he run as fast as a bird can flie: but in God that sheweth mercy.

Verse 14. That they should be with him] As his houshold servants, more happy herein then those of Salomon. Christ hath many retainers, few fast and faithfull servants that follow him in the regeneration. There are those that will wear his livery, but serve themselves.

Verse 16. And Simon he sirnamed Peter] Not now, but after that famous confession of his, Matth. 16.

V. 17. Boanerges] Syr. Benai-regeschi, filii fragoris. Naz. saith [non-Latin text not transcribed]. they were so called for the bignesse of their voyce. Farellus was famous for his loud speaking: when the envious Monks rang the Bells to drown his voyce as he was preaching at Metis, ille [illegible: 1 word] ad ravim usque vocem intendit, nec vinci se à strepitu ullo passus Melch. Adam. in vita 114. est. But there may be a great deale of force in a low language. Basill was said to thunder in his preaching, lighten in his life. Hierom was called Fulmen Ecclesiasticum, Athanasius Magues & Adamas. A Loadstone for his sweetnesse, and an Adamant for his stoutnesse. The Apostles had fiery tongues, but yet cloven. Barnabas and Boanerges, The son of Consolation and of Thunder make a good mixture. The good Samaritan poures in wine to search the sores, and oyle to supple them. Discretion must hold zeal by the heel, as Jacob did his brother: these two must be as the two Lions that supported Salomons Throne. He that hath them, may be a Moses for his meeknesse, and a Phineas for his fervour. It was a good caution that Oecolampadius gave Farellus, Evangelizatum, [illegible: 1 word]. Epist. non maledictum missus, &c. laudo zelum, [illegible: 1 word] non desideretur mansuetudo, &. Thou art sent, not to raile, but to reveale holy truths in meeknesse of wisdome.

Verse 18. And Bartholomew] See the Note on Matthew 10. 3.

Verse 19. And they went into the house] But could not restMatth. 12. 22. in the house: for a demoniack was brought home to him, and the multitude met to hear, and Christ gratified them, with the neglect of himself. Now to all his he saith, as Abimelech did to his souldiers, What yee have seen me do, make haste and do Judge 9 48. as I have done.

Verse 21. They went out to lay hold on him] Some read, to lay hold on the multitude, as madde because fo eager and earnest, that they left not our Lord liberty for his necessary repose and repast. But if it be meant of Christ, his mother also may seem to have been in the common errour, Uerse 31.

Verse 22. By the Prince of Devils, &c,] A devilish blasphemy, occasioned perhaps, by the former calumny of his kinsmen. What advantages make our adversaries of our smaller differences? Every subdivision is a strong weapon in the hand of the contrary party.

Verse 23, 24, 25, &c. See the Note on Matth. 12. 25, 26.

Verse 29. Hath never forgivenesse] and yet Bellarmine teacheth, that the sin against the holy Ghost may be forgiven, Lib. 2. de poenitentia cap. 16. But it may be he was of their opinion Dan. Hist. of Engl. fol. 163. that taught here in England in the reign of Henry 3. that to question the Popes sanctions, was the sinne against the holy Ghost.

Verse 31. Then came his brethren] Here the Evangelist returneth to the History he had begun to set forth, verse 21.

Verse 33. Who is my mother, &c.] Bishop Ridley is likewiseActs & Mon. fol. 1559. said to have been very kind to his kinsfolks, yet not bearing with them any otherwise then right would require.

See this explained in Mt 12:9-13.

(a) "And he entered" Mt 12:9, Lk 6:6

(1) "Stand forth" or, "Arise, in the midst"

Or to do evil? to saw life, or to kill?. It seems to have been a maxim with the Jews, that not to do good, when we have an opportunity, was to do evil; not to save life was to kill, or to be guilty of murder. If a man has an opportunity of saving a man's life when he is in danger, and does not do it, he is evidently guilty of his death. On this principle our Saviour puts this question to the Jews, whether it was better for him, having the power to heal this man, to do it, or to suffer him to remain in this suffering condition. And he illustrates it by an example, showing that in a matter of much less importance--that respecting their cattle--they would do on the Sabbath just as he would if he should heal this man. The same remark may apply to all opportunities of doing good. "The ability to do good imposes an obligation to do it."--Cotton Mather. He that has the means of feeding the hungry, and clothing the naked, and instructing the ignorant, and sending the gospel to the destitute, and that does it not, is guilty; for he is practically doing evil; he is suffering evils to exist which he might remove, So the wicked will be condemned in the day of judgment, because "they did it not," Mt 25:45. If this be true, what an obligation rests on the rich to do good!

(c) "to save life" Hos 6:6

With anger. With a severe and stern countenance; with indignation at their hypocrisy and hardness of heart. This was not, however, a spiteful or revengeful passion; it was caused by excessive grief at their state. It was not sudden and tumultuous hatred of the men whose hearts were so hard; it was hatred of the sin which they exhibited, joined with the extreme grief that neither his teaching, nor the law of God, nor any means which could be used, overcame their confirmed wickedness. Such anger is not unlawful, Eph 4:26. And, in this instance, our Lord has taught us that anger is never lawful, except when it is tempered with grief or compassion for those who have offended.

Hardness of their hearts. The heart--figuratively the seat of feeling, or affection is said to be tender when it is easily affected by the sufferings of others; by our own sin and danger; by the love and commands of God;--when we are easily made to feel on the great subjects pertaining to our interest, Eze 11:19,20. It is hard, when nothing moves it; when a man is alike insensible to the sufferings of others, the dangers of his own condition, and the commands, the love, and the threatenings of God. It is most tender in youth, or when we have committed fewest crimes. It is made hard by indulgence in sin; by long resisting the offers of life; or by opposing any great and affecting appeals which God may make to us by his Spirit or Providence, by affliction, or by a revival of religion. Hence it is that the most favourable period for securing an interest in Christ, or for becoming a Christian, is in youth; the first, the tenderest, and the best days of life. Nay, in the days of childhood--in the Sabbath-school--God may be found, and the soul prepared to die.

(1) "hardness" or, "blindness"

Straightway. Immediately; or, as soon as possible.

Took counsel. Laid a plan, Consulted with them. Literally, "made a consultation."

The Herodians. Mt 22:16.

How they might destroy him. They hated him for his holiness; because he reproved them; because he laid open their hypocrisy; and because he won the hearts of the people, and lessened their influence. They therefore determined to remove him, if possible, and thus avoid his reproofs. Sinners would often rather put to death the man that reproves them, than to forsake their sins. The Pharisees had rather commit any crime, even to the murder of the Messiah, than forsake the sins of which he rebuked them.

(d) "the Herodians" Mt 22:16

To the sea. The sea of Galilee. Or, to the desert and lonely regions which surrounded the sea, where he might be in obscurity, and avoid their designs against his life. His time had not yet come, and he prudently took care of his life; thus showing that we are not needlessly to throw ourselves into danger.

Galilee. See Mt 2:22.

Judea. See Mt 2:1.

Jerusalem. Jerusalem was in Judaea. It is mentioned particularly to show that not only the people of the surrounding country came, but also many from the capital, the place of wealth, and honour, and power.

Idumaea. The country formerly inhabited by the Edomites; in the time of the Saviour, the most southern part of the land of Canaan. The word Idumaea is a Greek word, made from the Hebrew Edom. It signifies the land of Edom, a name given to Esau, one of the sons of Isaac, Gen 25:30. The word signifies red, and was given to him because he sought of Jacob red pottage, as the price of his birthright. He settled in Mount Seir, (De 2:6,) on the south of the land of Canaan, and the country of Idumaea was bounded by Palestine on the north. During the Babylonish captivity, the Edomites spread themselves into the country of Judaea, and occupied a considerable part of the south of Palestine. They had, however, submitted to the rite of circumcision, and were incorporated with the Jews. From them sprang Herod the Great.

From beyond Jordan. From the east coast of the river Jordan. The sacred writers lived on the west side of Jordan ; and by the country beyond Jordan, they meant that on the east side.

Tyre and Sidon. Mt 11:21.

(e) "great multitude" Lk 6:17

A small ship. Rather, a boat. There were, properly speaking; no ships on the sea of Tiberias. This was probably a small boat that belonged to his disciples, in which he could sit, off from the shore, and teach the people, without being pressed by them.

Lest they should throng him. They pressed upon him in great numbers. He had healed many; and those who were still diseased pressed or crowded on him, so as to endanger his life. He therefore withdrew from the multitude, and sought a situation where he might be free from danger.

As many as had plagues. As many as had diseases, or maladies of body or mind. The word plague, now confined to the pestilence, does not express the meaning of the original, and tends to mislead.

Unclean spirits. Persons who were possessed of evil spirits.

Thou art the Son of God. The Son of God, by way of eminence. In this place it is equivalent to the Messiah, who was, among the Jews, called the Son of God. Hence they were charged not to make him known, because he was not desirous that it should be blazoned abroad that he claimed to be the Messiah. He had not yet done what he wished to establish his claims to the Messiahship; he was poor and unhonoured, and the claim would be treated as that of an impostor, as it was afterwards, and would endanger his life. For the present, therefore, he did not wish that it should be proclaimed abroad that he was the Messiah.

This circumstance proves the existence of evil spirits. If these were merely diseased or deranged persons, then it is strange that they should be endowed with knowledge so much superior to those in health. If they were under the influence of an order of spirits superior to man--whose appropriate habitation was in another world--then it is not strange that they should know him, even in the midst of his poverty, to be the Messiah, the Son of God.

(g) "and unclean" Mk 1:24, Mt 14:33, Lk 4:41, Jas 2:19

For an account of the appointment of the apostles, see Mt 10:1-4.

And calleth unto him whom he would. Those whom he chose; whom he was about to appoint to the apostleship.

(i) "And he goeth" Mt 10:1 (k) "he would" Mk 1:25,34

He ordained twelve. The word rendered ordained, here, does not express our notion of ordination to the ministry. It means, literally, "he made," or he appointed twelve to be with him.

Twelve. The reason why twelve were chosen was, probably, that such a number would be deemed competent witnesses of what they saw; that so many could not be supposed to be imposed upon; that they could not be easily charged with being excited by sympathy, or being deluded, as a multitude might; and that, being destined to go into all the world, a considerable number seemed indispensable. Perhaps, also, there was some reference to the fact that twelve was the number of the tribes of Israel.

Boanerges. This word is made up of two Hebrew words, signifying sons of thunder; meaning that they, on some accounts. resembled thunder. Mt 1:1. It is not known why this name was given to James and John. They are nowhere else called by it. Some suppose it was because they wished to call down fire from heaven, and consume a certain village of the Samaritans, Lk 9:54. It is, however, more probable that it was on account of something fervid, and glowing, and powerful, in their genius and eloquence.

(m) "thunder" Isa 58:1, Jer 23:29

(1) "they went into a home" or, "home"

They could not so much as eat bread. Their time and attention were so occupied, that they were obliged to forego their regular meals. The affairs of religion may so occupy the attention of ministers, and others, as to destroy their relish for the ordinary comforts and employments of life, and prevent their engaging in their customary pursuits. Religion is all-important--far more important than the ordinary business of this life; and there is nothing unreasonable if our temporal affairs sometimes give way to the higher interests of our own souls, and the souls of others. At the same time, it is true that religion is ordinarily consistent with a close attention to worldly business, It promotes industry, economy, order, neatness, and punctuality--all indispensable to worldly prosperity. Of these there has been no more illustrious example than that of our Saviour himself.

(o) "so that they" Mk 6:31

When his friends. Greek, "They who were of him." Not the apostles, but his relatives, his friends, who were in the place of his nativity.

Heard of it. Heard of his conduct; his preaching; his appointing the apostles; his drawing such a multitude to his preaching. This shows, that by "his friends" were not meant the apostles, but those at a distance who heard of his conduct.

They went out to lay hold on him. To take him away from the multitude, and to remove him to his home, that he might be treated as a maniac, and, by absence from the causes of excitement, might be restored to his right mind.

They said. That is, common report said. Or, his friends said, for they did not believe on him, Jn 7:5. Probably the enemies of Jesus raised the report, and his relatives were persuaded to believe it to be true.

He is beside himself. He is delirious, or deranged, The reason why this report gained any belief was, probably, that our Lord had lived among them as a carpenter; that he was poor, and unknown; and that now, at thirty years of age, he broke off from his occupations, abandoned his common employment, spent much time in the deserts, denied himself the common comforts of life, and set up his claims to be the Messiah, who was expected by all the people to come with great pomp and splendour. The charge of derangement on account of attention to religion has not been confined to our Saviour. Let a man be made deeply sensible of his sins, and spend much of his time in prayer, and have no relish for the ordinary amusements or business of life; or let a Christian be much impressed with his obligation to devote himself to God, and act as if he believed there was an eternity, and warn his neighbours of their danger; or let a minister show uncommon zeal, and waste his strength in the service of his Master, and the world is not slow to call it derangement. And none will be more ready to originate or believe the charge than an ungodly and infidel parent or brother; a self-righteous Pharisee or professor in the church. At the same time, men may endanger themselves on the bosom of the deep, or in the bowels of the earth, for wealth; or may plunge into the vortex of fashion, and folly, and vice, and break in upon the hours of repose, and neglect their duties to their family, and the demands of business, and in the view of the world it is wisdom, and proof of a sane mind! Such is the consistency of boasted reason; such the wisdom and prudence of worldly men!

(2) "his friends" or, "kinsmen" (p) "beside himself" Hos 9:7, Jn 10:20

And the Scribes, etc. Mt 12:24-32. The occasion of their saying this was, that he had healed a man possessed with a devil. the scribes, who came from Jerusalem to watch his conduct, charged it on a compact or agreement between him and the prince of the devils.

(q) "He hath Beelzebub" Mt 9:34, 10:25, 12:24, Lk 11:15, Jn 7:20 Jn 8:48,52.

Mt 12:46-50.

(u) "There came" Mt 12:46-48, Lk 8:19-21

[But they held their peace.] This reminds me of the like carriage of the Sanhedrim in judging a servant of king Jannaeus, a murderer, when Jannaeus himself was present in the Sanhedrim. It was found sufficiently that he was guilty; but, for fear, they dared not to utter their opinion; when Simeon Ben Sheta, president of the Sanhedrim, required it: "He looked on his right hand, and they fixed their eyes upon the earth; on his left hand, and they fixed their eyes upon the earth," &c.

[Boanerges.] I. See what Beza saith here. To which our very learned Hugh Broughton, a man very well exercised in these studies, replies: "The Jews to this very day pronounce Scheva by oa, as Noabhyim for Nebhyim. So Boanerges. When Theodore Beza will have it written Benerges, the very Jews themselves will defend our gospel."

Certainly, it is somewhat hard and bold to accuse the Scripture of St. Mark as corrupt for this manner of pronunciation, when, among the Jews, the pronouncing of some letters, vowels, and words was so different and indifferent, that they pronounced one way in Galilee, another way in Samaria, and another way in Judea. "And I remember (saith the famous Ludovicus de Dieu), that I heard the excellent Erpenius say, that he had it from the mouth of a very learned Maronite, that it could not be taught by any grammatical rules, and hardly by word of mouth, what sound Scheva hath among the Syrians."

That castle of noted fame which is called Masada in Josephus, Pliny, Solinus, and others in Strabo is Moasada, very agreeable to this our sound: They shew some scorched rocks about 'Moasada.' Where, without all controversy, he speaks of Masada.

II. There is a controversy also about the word erges: it is obscure, in what manner it is applied to thunder. But give me your judgment, courteous reader, what Rigsha is in this story: "The father of Samuel sat in the synagogue of Shaph, and Jathib, in Nehardea: the divine glory came; he heard the voice of 'Rigsha,' and went not out: the angels came, and he was affrighted."

Of the word Rigsha, the Glossers say nothing. And we do not confidently render it thunder; nor yet do we well know how to render it better: if so be it doth not denote the sound as of a mighty rushing wind, Acts 2:2: but let the reader judge.

III. As obscure is the reason of the name imposed upon these two disciples, as the derivation of the word. We have only this certain in this business, that we never find them called by this name elsewhere. Christ called Simon Peter, and likewise others called him Peter, and he calls himself so. But you never find James called Boanerges, or John so called, either by themselves or by others. We must trust conjecture for the rest.

IV. It is well enough known what the phrase Bath Kol, the daughter of thunder, means among the Jews. Our Saviour, using another word, seems to respect another etymology of the name. But it is demanded, what that is. He calls Simon Peter with respect had to the work he was to play in building the church of the Gentiles upon a rock. For he first opened the door to let in the gospel among the Gentiles. Whether were James and John called sons of thunder with respect had to their stout discoursing against the Jews, we neither dare to say, nor can we deny it. James did this, as it seems, to the loss of his life, Acts 12.

But what if allusion be here made to the two registrars, or scribes of the Sanhedrim? whereof one sat on the right hand, and the other on the left; one wrote the votes of those that acquitted, the other the votes of those that condemned. Or to the president himself, and the vice-president? whose definitive sentence, summing up the votes of the whole Sanhedrim, was like thunder and lightning to the condemned persons, and seemed to all like the oracles given from Sinai out of lightning and thunder.

V. But whatsoever that was in the mind of our Saviour, that moved him to imprint this name upon them, when these two brethren, above all the other disciples, would have fire fall from heaven upon that town of the Samaritans which refused to give Christ entertainment, Luke 9:54, they seem to act according to the sense of this surname. And when the mother of these desired a place for one of them on Christ's right hand, and for the other on his left, she took the confidence of such a request probably from this, that Christ had set so honourable a name upon them above the other disciples. And when John himself calls himself the elder, and he was sufficiently known to those to whom he writ under that bare title, the elder; I cannot but suspect this distinguishing character arose hence. All the apostles, indeed, were elders, which Peter saith of himself, 1 Peter 5:1: but I ask, whether any of the twelve, besides this our apostle (his brother James being now dead), could be known to those that were absent under this title, the elder, by a proper, not additional name, as he is in his two latter Epistles.

[He is beside himself.] In the Talmudists it is his judgment is gone, and his understanding is ceased. "If any becomes mute, and yet is of a sound mind, and they say to him, Shall we write a bill of divorce for thy wife? and he nods with his head, they try him thrice, &c. And it is necessary that they make trial of him more exactly, lest, perhaps, he might be deprived of his senses." This is to be understood of a dumb person, made so by some paralytical or apoplectical stroke, which sometimes wounds the understanding.

"The Rabbins deliver: If any one is sick, and in the mean time any of his friends die, they do not make it known to him that such a one is dead, lest his understanding be disturbed." "One thus lamented R. Simeon Ben Lachish; 'Where art thou, O Bar Lachish? Where art thou, O Bar Lachish?' And so cried out until his understanding perished." For so the Gloss renders it.

How fitly this word beside himself expresseth these phrases is readily observed by him who understandeth both languages. And a Jew, reading these words in Mark, would presently have recourse to the sense of those phrases in his nation; which do not always signify madness, or being bereft of one's wits, in the proper sense, but sometimes, and very frequently, some discomposure of the understanding for the present, from some too vehement passion. So say Christ's friends, "His knowledge is snatched away; he hath forgotten himself, and his own health; he is so vehement and hot in discharging his office, and in preaching, that he is transported beyond himself, and his understanding is disturbed, that he neither takes care of his necessary food nor of his sleep." Those his friends, indeed, have need of an apology, that they had no sounder, nor holier, nor wiser conceit of him; but it is scarcely credible that they thought him to be fallen into plain and absolute madness, and pure distraction. For he had conversed among the multitudes before, at all times in all places; and yet his friends to not say this of him. But now he was retired to his own house at Capernaum, where he might justly expect rest and repose; yet the multitudes rush upon him there, so that he could not enjoy his table and his bed at his own home. Therefore his friends and kinsfolk of Nazareth (among whom was his mother, verse 31), hearing this, unanimously run to him to get him away from the multitude; for they said among themselves, He is too much transported beyond himself, and is forgetful of himself.

The former part of this chapter reports to us a miraculous cure wrought by Christ upon a man who had a withered hand. The place where he wrought it, was the synagogue; the time when, was the sabbath-day; the manner how, was by speaking a word; the persons before whom, were the envious and malicious Pharisees. These men were always cavilling at our Saviour's doctrine, and slandering his miracles; yet our Saviour goes on with his work before their faces, without either interruption or discouragement.

Learn thence, That the unjust censures and malicious cavils of wicked men against us for well-doing, must not discourage us from doing our duty either towards God, or towards our neighbour. Though the Pharisees watched our Saviour, and when their envy and malice could find no occasion of quarrel, they could invent and make one; yet such was our Lord's courage and resolution, that he bids the man which had the withered hand, stand forth: to show that he was resolved to heal him, notwithstanding their malicious purpose to accuse him for it as a breaker of the sabbath. Opposition met with in doing our duty, must not discourage us from doing good, if we will follow the example of our blessed Redeemer.

Observe here, 1. The Pharisees' sinful and graceless disposition, and that was hardness of heart. The heart of man is naturally hard, and full of obstinacy and enmity against Christ: but there is an acquired hardness, which continuance in sin occasions; the Pharisees laboured under both.

Observe, 2. A double affection which this hardness of heart found in the Pharisees did stir up in Christ: namely, anger and indignation, grief and commiseration: He was grieved for the hardness of their hearts.

Learn hence, 1. That human passions are not sinful, and that the christian religion doth not destroy natural affections.

2. That anger at sin, either in ourselves or others, if kept within its due bounds, is not only lawful but commendable. This passion of anger was found in him, in whom was no sin.

3. That our anger against sin ought to be accompanied with grief and compassion towards sinners. We should pour out our tears of compassion, when men pour forth their abominations.

4. That all sins, hardness of heart and unbelief are most grievous and offensive, nost displeasing and provoking to Jesus Christ: He looked about with anger, being grieved for the hardness of their hearts.

Obsreve, 3. The sudden aned instantaneous cure which our Saviour wrought upon the man that had the withered hand: our Saviour did not touch him, but only said to him, Stretch forth thy hand, and it was presently cured.

Learn hence, That Christ's having absolute power over all bodily diseases and infirmities to cure them miraculously without means, only by a word speaking, is one argument that proves him to be truly and really God.

Observe here, 1. What dismal effects this famous miracle of Christ had upon the Pharisees and Herodians. Instead of being convinced by it, they conspire against him for it. These Herodians and Pharisees were of different opinions, enemies to one another, yet they join together in seeking the death of Christ.

The Pharisees were against paying tribute to Caesar, looking upon themselves as a free people, accounting the Roman emperor an usurper. The Herodians were for it. Herod being made by the Roman emperor king of the Jews, was zealous for having the Jews pay tribute to Caesar; and such of the Jews as sided with him, particularly his courtiers and favourites, were styled Herodians; but both Pharisees and Herodians take counsel against Christ.

Learn thence, That unity and consent is of itself alone far from being a mark and note of the true church. Unity in the faith and doctrine of Christ, and in the profession and practice of the true religion, is a note indeed of the true church: but unity in opposing Christ, his person, his doctrine, his people, is so far from being a mark of the true church, that it is the badge of the antichristian synagogue.

Observe, 2. The prudent means which our Saviour uses to preserve himself from the rage of the Pharisees, he withdrew himself from them. Christ's example teaches his ministers their duty in a time of danger to fly from persecution, and to endeavour to preserve their lives, unless when their sufferings are like to do more good than their lives.

Observe, 3. The great zeal and forwardness of the people in flocking after our Saviour's ministry; people come now at first from all places and countries, from Judea, from Idumea, from beyond Jordan, from Tyre and Sidon, to hear his doctrine, and see his miracles. The people came from all parts when our Saviour first began to preach. His ministers find it thus: at their first coming amongst a people their labours are most acceptable, and they do most good; our people's affections are then warmest, and perhaps our own too.

Observe, 4. What sort of people they were which attended thus zealously upon our Saviour's ministry, they were the common and ordinary people; the poor received the gospel, whilst the Pharisees, and other men of most account, the mighty, the noble, and the wise men after the flesh, despised our Saviour's person, slighted his ministry, and sought his life. The ordinary and meanest sort of people ever have been more zealous and forward in embracing the gospel, than ever the great, and the rich, and the honourable part of the world have been.

It is a sad but certain truth, heaven is the place where few, comparatively, of the great men of the world, are like to come; their temptations are many, their lusts are strong, and their great estates, through their own abuse, become fuel to their lusts.

Observe, 5. The behaviour of these unclean spirits (the devils) towards our Saviour, and our Saviour's carriage towards them; they fall down at the very sight of him, they cry out, and confess him to be the Son of God; but he sharply rebukes them, and charges them that they should not make him known. Not that our Saviour would have the knowledge of his person suppressed, but because the devils were not fit persons to preach Jesus Christ. A truth out of the mouth of the father of lies, is enough to render truth itself suspected. Besides, the time appointed for the full and clear manifestation of the Godhead of Christ was not yet come. This was not to be done till after his resurrection; the divine nature was to be hid under the veil of Christ's flesh, during his state of humiliation and abasement.

As the Jewish church arose from twelve patriarchs, so the christian church became planted by twelve apostles. The person commissioning them was Christ; none may undertake the work and calling of the ministry, but those whom Christ appoints and calls. The persons commissioned were disciples before they were apostles; to teach us, that Christ will have such as preach the gospel to be disciples before they are ministers; trained up in the faith and doctrine of the gospel, before they undertake a public charge.

Observe farther, The holy preparative which our Saviour uses in order to this election of his apostles; he goeth up into a mountain to pray upon that great occasion. He went up into a mountain to pray, and spent the night in prayer to God. Luke 6:12

And when it was day, he called his disciples, and of them he chose twelve. In this prayer no doubt he pleaded with his Father to furnish all those that were to be sent forth by him with all ministerial gifts and graces.

Learn thence, That as prayer is a necessary preparative to all duties, so more especially befoe the public election and ordination of the ministers of the church: solemn prayer is to be used by such as are to ordain and choose them: our Lord's practice is to be a standing rule herein to all church-officers.

Observe again, Though Christ called his apostles now, yet he did not send them forth now, yet he did not send them forth now: He ordained twelve that they should be with him. That is, that they might converse with him, and be eye-witnesses and ear-witnesses of his life, doctrine, and miracles. And having been thus with Christ, and fitted and prepared for him for their work, afterwards they went forth.

Thence learn, That such as are to take upon them the office of the ministry, ought first to be fitted and prepared for it, then solemnly called to it, befoe they enterprize and undertake the execution of it: if the apostles here, who were called and qualified extraordinarily, were to spend some time with Christ to receive direction and instruction from him before they went forth to preach; how much more needful is it for such as are ordinarily called, to be well fitted and furnished for the ministerial service, before they undertake it!

Observe next, How the several names of the apostles are here registered and recorded: God will honour those that honour him, and are the special instruments of his glory. Of these apostles Peter is named first, and Judas last.

Peter is named first, because probably elder than the rest, or because for order sake he might speak before the rest.

From whence may be inferred a primacy, but no supremacy; a priority of order, not a superiority of degree. As the foreman of a grand juty has a precedency but no pre-eminency; he is first in order before the rest, but has no authority or power over the rest. Judas is named last, with a brand of infamy upon him; that he was a traitor, the person that betrayed his Lord and Master.

Whence learn, That though the truth of grace be absolutely necessary to a minister's salvation, yet the want of it doth not disannul his office, nor hinder the lawfulnes of his ministry. Judas, though a traitor, was yet a lawful minister. The mission of a person may be valid, though he be not sanctified.

Observe lastly, That our Saviour surnamed James and John, Boanerges, the Sons of thunder. St. Jerome thinks this name was given them, because being with Christ in the mount at his transfiguration, they heard the Father's voice out of the cloud like thunder: others think them so called, because they were more vehement and earnest than the rest in preaching, and did with greater zeal and power sound forth the doctrine of the gospel like thunder. It is very probable, that Christ gave them this name from a foresight of the heat and zeal of their temper, of which they soon gave an instance, in desiring fire to come down from heaven to consume the Samaritans.

Observe here, 1. How truly our Lord's words were verified, My meat is to do the will of him that sent me, Joh 4:34: for he and his apostles going into an house to refresh themselves in their hunger, the people pressed upon him so fast to hear the word that he regards not the satisfying of his hunger, but applies himself to instruct the people.

Lord! how exemplary was thy zeal and diligence in preaching the everlasting gospel to a lost world! As it is instructive to, may it be imitated and followed by, all thy ambassadors.

Observe, 2. The rash censure of our Saviour's friends, that is, his kinsmen, concerning this action, in neglecting to eat bread, and suffering the multitude thus unseasonably to press upon him.

They conclude, he is beside himself, out of his right mind; and accordingly went out to lay hold upon him.

Learn hence, (1.) That the forward zeal and diligence of Christ and his ministers in preaching the gospel, is accounted madness and frenzy by a blind world. But they may say with the apostle, If we be beside ourselves it is to God, 2Cor 5:13. But who were persons that thus looked upon our Saviour as beside himself? Verily his own kindred and relations according to the flesh.

Learn hence, (2.) That oft-times the servants of God meet with the strongest temptations from, and are most discouraged and molested by, such as are their nearest relations by blood or alliance. This is a great trial, to find our relations setting us back, instead of helping us forward, in the ways of religion; but we must bear it patiently, knowing, that not only others of God's children, but Jesus Christ, his own and only son, did experience this trial.

Observe, 3. The malicious and wicked slander which the scribes endeavoured to fix on our blessed Saviour; namely, that he was possessed by the devil, and by a familiarity with him, and help from him, cast forth devils out of others.

Good God! how was thine own and only Son, the holy and innocent Jesus, censured, slandered, and falsely accused of the worst of crimes: of gluttony, of blasphemy, of sorcery! Can any of thy children expect freedom from the persecution of the tongue, when innocency itself could not protect thy holy Son from slander and false accusation?

Observe, 4. Our Saviour's answer, and just apology for himself, in which are contained, (1.) A confutation of their calumny and slander.

(2.) A reprehension of the scribes for the same. To confute this slander, our Saviour, by several arguments, shows how absurd and unlikely it is that the devil should cast out himself, and any way seek to oppose and destroy his own kingdom. As if our Saviour had said, "Is it likely that Satan would lend me his power to use it against himself? Surely Satan will do nothing to weaken his own interest, or shake the pillars of his own kingdom. Now if I have received any power from Satan, for destroying him and kingdom, then is Satan like a family divided within itself, and like a kingdom divided against itself, which can never stand, but be brought to desolation."

Our Saviour having sufficiently shown that he did not work his miracles by the power of the devil, he next informs them from whence he had that power, even from God himself; and accordingly he compares Satan to a strong man well armed, with weapons to defend his house; and he compares himself, clothed with divine power, to one that is stronger than the strong man.

So that the argument runs thus: The devil is very strong and powerful, and there is no power but God's only that is stronger than his. If then, says Christ, I were not assisted with a divine power, I could never cast out this strong man, who reigns in the bodies and souls of men as in this house, for it must be a stronger than the strong man that shall bind Satan; and who is he but the God of strength?--

Learn hence, That Christ's divine power only is superior to Satan's strength. He only can vanquish and overrule him at his pleasure, and drive him out of that possession which he holds either in the bodies or in the souls of men.

Observe, 5. The charge which our Saviour brings against the scribes and Pharisees' blaspheming his divine power in working miracles. He charges them of sinning the unpardonable sin against the Holy Ghost. All sin and blasphemy shall be forgiven, but he that shall blaspheme against the Holy Ghost, hath never forgiveness.

As if Christ had said, "All the reproaches which you cast upon me as man are pardonable; as when you check me with the poverty and meanness of my birth, when you censure me for a wine-bibber, a glutton, a friend and companion of sinners, and the like unjust crimes. But when you blaspheme that divine power by which all my miracles are wrought, and, contrary to the conviction of your own enlightened minds, maliciously ascribe all my miracles to the power of the Holy Ghost, this makes your condition not only dangerous but desperate, because you resist the last remedy, and oppose the best means for your conviction. For what can be done more to convince you that I am the true and promised Messiah, than to work so many miracles before your eyes to that purpose?

Now, if when you see these you will say, it is not the Spirit of God that works these, but the power of the devil: as if Satan would conspire against himself, and seek the ruin of his own kingdom; there is no way or means lift to convince you, but you will continue in your obstinacy, and malicious opposition to truth, to your unutterable and inevitable condemnation.

Observe here, 1. The truth and verity of Christ's human nature; he had affinity and consanguinity with men, persons near in blood to him by the mother's side, called here his brethren; that is, his kinsmen.

Observe, 2. That the mother of Christ, though she was a blessed and holy woman, yet she was not free from sin, but failures and infirmities are found with her. It was a fault to interrupt our Saviour unreasonably at this time, when he was preaching to the people. The like we see in her at other times, Luke 2:48, and Joh 2:3. No saint here on earth ever was in a state of sinless perfection.--Blessed be God, we are hastening to such a state.

Observe, 3. That Christ did not neglect his holy mother, or disregard his poor kindred and relations, but only showed that he preferred his Father's work and business before their company and acquaintance at this time.

Observe, 4. How exceedingly dear obedient Christians are to Jesus Christ; he prefers his spiritual kindred before his natural. Alliance by faith is more valued by our Saviour than alliance by blood. To bear Christ in the heart, is a greater honour than to bear him in the womb. Blessed be God, this great and gracious privilege is not denied us even now. Although we cannot see Christ, yet love him we may. His bodily presence cannot be enjoyed by us, but his spiritual presence is not denied us. Though Christ be not ours in house, in arms, in affinity, inconsanguinity; yet in heart, in faith, in love, in service, he is, or may be ours. Verily, spiritual regeneration bringeth men into a more honourable relation to Christ than natural generation ever did.