Matthew 12 commentary

Being in the corn-fields, the disciples began to pluck the ears of corn: the law of God allowed it, De 23:25. This was slender provision for Christ and his disciples; but they were content with it. The Pharisees did not quarrel with them for taking another man's corn, but for doing it on the sabbath day. Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural rules, and justified what they did. The greatest shall not have their lusts indulged, but the meanest shall have their wants considered. Those labours are lawful on the sabbath day which are necessary, and sabbath rest is to froward, not to hinder sabbath worship. Needful provision for health and food is to be made; but when servants are kept at home, and families become a scene of hurry and confusion on the Lord's day, to furnish a feast for visitors, or for indulgence, the case is very different. Such things as these, and many others common among professors, are to be blamed. The resting on the sabbath was ordained for man's good, De 5:14. No law must be understood so as to contradict its own end. And as Christ is the Lord of the sabbath, it is fit the day and the work of it should be dedicated to him.

Christ shows that works of mercy are lawful and proper to be done on the Lord's day. There are more ways of doing well upon sabbath days, than by the duties of worship: attending the sick, relieving the poor, helping those who need speedy relief, teaching the young to care for their souls; these are doing good: and these must be done from love and charity, with humility and self-denial, and shall be accepted, Ge 4:7. This, like other cures which Christ wrought, had a spiritual meaning. By nature our hands are withered, and we are unable of ourselves to do any thing that is good. Christ only, by the power of his grace, cures us; he heals the withered hand by putting life into the dead soul, works in us both to will and to do: for, with the command, there is a promise of grace given by the word.

The Pharisees took counsel to find some accusation, that Jesus might be condemned to death. Aware of their design, as his time was not come, he retired from that place. Face does not more exactly answer to face in water, than the character of Christ drawn by the prophet, to his temper and conduct as described by the evangelists. Let us with cheerful confidence commit our souls to so kind and faithful a Friend. Far from breaking, he will strengthen the bruised reed; far from quenching the smoking flax, or wick nearly out, he will rather blow it up into a flame. Let us lay aside contentious and angry debates; let us receive one another as Christ receives us. And while encouraged by the gracious kindness of our Lord, we should pray that his Spirit may rest upon us, and make us able to copy his example.

A soul under Satan's power, and led captive by him, is blind in the things of God, and dumb at the throne of grace; sees nothing, and says nothing to the purpose. Satan blinds the eyes by unbelief, and seals up the lips from prayer. The more people magnified Christ, the more desirous the Pharisees were to vilify him. It was evident that if Satan aided Jesus in casting out devils, the kingdom of hell was divided against itself; how then could it stand! And if they said that Jesus cast out devils by the prince of the devils, they could not prove that their children cast them out by any other power. There are two great interests in the world; and when unclean spirits are cast out by the Holy Spirit, in the conversion of sinners to a life of faith and obedience, the kingdom of God is come unto us. All who do not aid or rejoice in such a change are against Christ.

Here is a gracious assurance of the pardon of all sin upon gospel terms. Christ herein has set an example to the sons of men, to be ready to forgive words spoken against them. But humble and conscientious believers, at times are tempted to think they have committed the unpardonable sin, while those who have come the nearest to it, seldom have any fear about it. We may be sure that those who indeed repent and believe the gospel, have not committed this sin, or any other of the same kind; for repentance and faith are the special gifts of God, which he would not bestow on any man, if he were determined never to pardon him; and those who fear they have committed this sin, give a good sign that they have not. The trembling, contrite sinner, has the witness in himself that this is not his case.

Men's language discovers what country they are of, likewise what manner of spirit they are of. The heart is the fountain, words are the streams. A troubled fountain, and a corrupt spring, must send forth muddy and unpleasant streams. Nothing but the salt of grace, cast into the spring, will heal the waters, season the speech, and purify the corrupt communication. An evil man has an evil treasure in his heart, and out of it brings forth evil things. Lusts and corruptions, dwelling and reigning in the heart, are an evil treasure, out of which the sinner brings forth bad words and actions, to dishonour God, and hurt others. Let us keep constant watch over ourselves, that we may speak words agreeable to the Christian character.

Though Christ is always ready to hear and answer holy desires and prayers, yet those who ask amiss, ask and have not. Signs were granted to those who desired them to confirm their faith, as Abraham and Gideon; but denied to those who demanded them to excuse their unbelief. The resurrection of Christ from the dead by his own power, called here the sign of the prophet Jonah, was the great proof of Christ's being the Messiah. As Jonah was three days and three nights in the whale, and then came out again alive, thus Christ would be so long in the grave, and then rise again. The Ninevites would shame the Jews for not repenting; the queen of Sheba, for not believing in Christ. And we have no such cares to hinder us, we come not to Christ upon such uncertainties. This parable represents the case of the Jewish church and nation. It is also applicable to all those who hear the word of God, and are in part reformed, but not truly converted. The unclean spirit leaves for a time, but when he returns, he finds Christ is not there to shut him out; the heart is swept by outward reformation, but garnished by preparation to comply with evil suggestions, and the man becomes a more decided enemy of the truth. Every heart is the residence of unclean spirits, except those which are temples of the Holy Ghost, by faith in Christ.

Christ's preaching was plain, easy, and familiar, and suited to his hearers. His mother and brethren stood without, desiring to speak with him, when they should have been standing within, desiring to hear him. Frequently, those who are nearest to the means of knowledge and grace are most negligent. We are apt to neglect that which we think we may have any day, forgetting that to-morrow is not ours. We often meet with hinderances in our work from friends about us, and are taken off by care for the things of this life, from the concerns of our souls. Christ was so intent on his work, that no natural or other duty took him from it. Not that, under pretence of religion, we may be disrespectful to parents, or unkind to relations; but the lesser duty must stand by, while the greater is done. Let us cease from men, and cleave to Christ; let us look upon every Christian, in whatever condition of life, as the brother, sister, or mother of the Lord of glory; let us love, respect, and be kind to them, for his sake, and after his example.

Matthew 12:1. Jesus was walking on the Sabbath It was the design of the Evangelists, in this history, to show partly what a malicious disposition the Pharisees had, and partly how superstitiously they were attached to outward and slight matters, so as to make holiness to consist in them entirely. They blame the disciples of Christ for plucking the ears of corn on the Sabbath, during their journey, when they were pressed with hunger, as if, by so doing, they were violating the Sabbath. The keeping of the Sabbath was, indeed, a holy thing, but not such a manner of keeping it as they imagined, so that one could scarcely move a finger without making the conscience to tremble. “Avec tremblement et incertitude de conscience;” — “with trembling and uncertainty of conscience.” It was hypocrisy, therefore, that made them so exact in trifling matters, while they spared themselves in gross superstitions; as Christ elsewhere upbraids them with

paying tithe of mint and anise, and neglecting the important matters of the Law, (Matthew 23:23.)

It is the invariable practice of hypocrites to allow themselves liberty in matters of the greatest consequence, and to pay close attention to ceremonial observances. Another reason why they demand that outward rites should be more rigorously observed is, that they wish to make their duty toward God to consist only in carnal worship. But it was malevolence and envy, still more than superstition, that led them to this act of censure; for towards others they would not have been equally stern. It is proper for us to observe the feelings by which they were animated, lest any one should be distressed by the fact, that the very Doctors of the Law were so hostile to Christ.

Matthew 12:3. Have you not read what David did? Christ employs five arguments to refute their calumny. First, he apologizes for his disciples by pleading the example of David, (1 Samuel 21:6.) While David was fleeing from the rage of Saul, he applied for provisions to the high-priest Ahimelech; and there being no ordinary food at hand, he succeeded in obtaining a part of the holy bread. If David’s necessity excused him, the same argument ought to be admitted in the case of others. Hence it follows, that the ceremonies of the Law are not violated where there is no infringement of godliness. “Quand on ne derogue rien a la reverence deue, a Dieu;” — “when nothing is taken away from the reverence that is due to God.” Now Christ takes for granted, that David was free from blame, because the Holy Spirit bestows commendation on the priest who allowed him to partake of the holy bread. When he says, that it was not lawful to eat that bread but for the priests alone, we must understand him to refer to the ordinary law:

they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them; but a stranger shall not eat thereof, because they are holy, (Exodus 29:33.)

If David had attempted to do what was contrary to law, it would have been in vain for Christ to plead his example; for what had been prohibited for a particular end no necessity could make lawful.

5. That on the Sabbaths the priests profane the Sabbath. This is the second argument by which Christ proves that the violation of the Sabbath, of which the Pharisees complained, was free from all blame; because on the Sabbaths it is lawful to slay beasts for sacrifice, to circumcise infants, and to do other things relating to the worship of God. Hence it follows, that the duties of piety are in no degree inconsistent with each other. “Que les exercices de piete ne sont point contraires les uns aux autres, mais s’accordent bien ensemble;” — “that the exercises of godliness are not opposed to each other, but agree well together.” But if the temple sanctifies manual operations connected with sacrifices, and with the whole of the outward service, the holiness of the true and spiritual temple has greater efficacy, in exempting its worshippers from all blame, while they are discharging the duties of godliness. “Quand ils s’employent a oeuvres qui tendent a l’honneur de Dieu;” — “when they are employed in works which tend to the honor of God.” Now the object which the disciples had in view was, to present to God souls which were consecrated by the Gospel.

Matthew alone glances at this argument. When Christ says, that the priests Profane the Sabbath, the expression is not strictly accurate, and is accommodated to his hearers; for when the Law enjoins men to abstain from their employments, it does not forbid them to perform the services of religion. But Christ admits that to be true which might appear to be so in the eye of ignorant persons, “Ainsi Christ accorde estre vray, ce qui ne l’est pas de faict, mais qui pourroit sembler l’estre en apparence a gens qui ne scavent pas bien iuger et discerner les choses;” — “thus Christ admits that to be true which is not so in reality, but which might appear to be so to persons who do not know how to judge and distinguish matters properly.” and rests satisfied with proving, that the labors performed in the temple are not offensive to God.

7. But if you knew This Third argument is also mentioned by Matthew alone. Christ conveys an indirect reproof to the Pharisees, for not considering why ceremonies were appointed, and to what object they are directed. This has been a common fault in almost every age; and therefore the prophet Hosea (6:6) exclaims against the men of his own age for being too much attached to ceremonies, and caring little about the duties of kindness. But God declares aloud, that he sets a higher value on mercy than on sacrifice, employing the word mercy, by a figure of speech, for offices of kindness, as sacrifices include the outward service of the Law. This statement Christ applies to his own time, and charges the Pharisees with wickedly torturing the Law of God out of its true meaning, with disregarding the second table, and being entirely occupied with ceremonies.

But a question arises: Why does God declare that he is indifferent about ceremonies, when he strictly enjoined in his Law that they should be observed? The answer is easy. External rites are of no value in themselves, and are demanded by God in so far only as they are directed to their proper object. Besides, God does not absolutely reject them, but, by a comparison with deeds of kindness, pronounces that they are inferior to the latter in actual value. Nor is it inconsistent with this to say, that in the perfection of righteousness the highest rank belongs to the worship of God, and the duties which men owe to each other occupy the second rank. For, though piety is justly reckoned to be as much superior to charity as God is higher than men, yet as believers, by practicing justice towards each other, prove that their service of God is sincere, it is not without reason that this subject is brought under the notice of hypocrites, who imitate piety by outward signs, and yet pervert it by confining their laborious efforts to the carnal worship alone. “Et cependant neantmoins la renversent et falsifient, s’arrestans au seul service charnel, auquel ils prenent grande peine;” — “and yet nevertheless overthrow and falsify it, confining themselves to the carnal service alone, on which they bestow great pains.” From the testimony of the Prophet, Christ justly infers that no blame attaches to his disciples; for while God trained his people in the rudiments of the Law, it was far from being his design to kill wretched men with famine.

8. For the Son of man is Lord even of the Sabbath. Some connect this sentence with a preceding statement, that one greater than the temple is in this place, (ver. 6;) but I look upon them as different. In the former case, Christ, by an allusion to the temple, affirmed that whatever was connected with his personal holiness was not a transgression of the Law; but now, he declares that he has received authority to exempt his followers from the necessity of observing the Sabbath. The Son of man, (he says,) in the exercise of his authority, can relax the Sabbath in the same manner as other legal ceremonies. And certainly out of Christ the bondage of the Law is wretched, from which he alone delivers those on whom he bestows the free Spirit of adoption, “Ausquels il donne l’Esprit d’adoption, qui est l’Esprit de la liberte;” — “to whom he gives the Spirit of adoption which is the Spirit of liberty.” (Romans 8:15.)

Matthew 12:9. And having departed thence. This narrative and that which immediately precedes it have the same object; which is to show, that the scribes watched with a malicious eye for the purpose of turning into slander every thing that Christ did, and consequently that we need not wonder if men, whose minds were so depraved, were his implacable enemies. We see also, that it is usual with hypocrites to pursue what is nothing more than a shadow of the righteousness of the Law, and as the common saying is, to stickle more about the form than about the substance. First, then, let us learn from this passage to keep our minds pure, and free from every wicked disposition, when we are about to form a decision on any question; for if hatred, or pride, or anything of that description, reign within us, we will not only do injury to men, but will insult God himself, and turn light into darkness. No man, who was free from malice, would have refused to acknowledge that it was a Divine work, which those good teachers do not scruple to condemn. “N’ont point de honte de condamner;” — “are not ashamed to condemn.” Whence comes such fury, but because all their senses are affected by a wicked hatred of Christ, so that they are blind amidst the full brightness of the sun? We learn also, that we ought to beware lest, by attaching undue importance to ceremonial observances, we allow other things to be neglected, which are of far higher value in the sight of God, and which Christ in another passage calls the more important matters of the Law, (Matthew 23:23.) For so strongly are we inclined to outward rites, that we shall never preserve moderation in this respect, unless we constantly remember, that whatever is enjoined respecting the worship of God is, in the first place, spiritual; and, secondly, ought to be regulated by the rule which Christ has laid down to us in this passage.

10. They asked him, saying. Mark and Luke say only that they watched what our Lord would do; but Matthew states more clearly that they also attacked him by words. It is probable, that some others had been previously cured on Sabbath-days; and hence they take occasion to ask if he believes it to be lawful for him to do again what he had formerly done. They ought to have considered whether it was a work of God, or of man, to restore a withered hand by a mere touch, or by a single word. When God appointed the Sabbath, he did not lay down a law for himself, or impose upon himself any restraint from performing operations on the Sabbath, when he saw it to be proper, in the same manner as on other days. It was excessive folly, therefore, to call this in question, and thus to prescribe rules for God himself, and to restrain the freedom of his operations.

11. What man shall there be among you who shall have a sheep? Christ again points out what is the true way of keeping the Sabbath; and, at the same time, reproves them for slander, in bringing as a charge against him what was a universal custom. For if any man’s sheep had fallen into a ditch, no person would have hindered it from being taken out: but in proportion as a man is of more value than a sheep, so much the more are we at liberty to assist him. It is plain, therefore, that if any man should relieve the necessity of brethren, he did not, in any degree, violate the rest which the Lord has enjoined. Mark and Luke take no notice of this comparison, but only state that Christ inquired, Is it lawful on the Sabbath to do good or to do evil?

He who takes away the life of a man is held to be a criminal; and there is little difference between manslaughter and the conduct of him who does not concern himself about relieving a person in distress. So then Christ indirectly charges them with endeavoring, under the pretense of a holy act, to compel him to do evil; for sin is committed, as we have already said, not only by him who does any thing contrary to the Law, but also by him who neglects his duty. Hence also we perceive, that Christ did not always employ the same arguments in refuting this slander; for he does not reason here about his divinity as he does in the case mentioned by John, (v. 18.) Nor was there any necessity for doing so; since the Pharisees were completely refuted by this single defense, that nothing could be more unreasonable than to pronounce a man, who imitated God, to be a transgressor of the Sabbath.

Matthew 12:14. Then the Pharisees took counsel. How obstinate is the rage which drives the wicked to oppose God! Even after having been convinced, they pour out their venom more and more. It is truly monstrous and shocking, that the most distinguished teachers of the Law, who were entrusted with the government of the Church, are engaged, like robbers, in contriving murder. But this must happen, whenever the malice of men reaches such a height, that they wish to destroy every thing that is opposed to their fancy, even though it may be from God.

The circumstance of Christ’s making his escape by flight must not be ascribed to fear; for he did not become more courageous by the lapse of time, but was endued with the same fortitude of the Spirit at the time when he fled, as when, at a later period, he voluntarily presented himself to die. And this was a part of that emptying of himself which Paul mentions, (Philippians 2:7,) that when he could easily have protected his life by a miracle, he chose rather to submit to our weakness by taking flight. The only reason why he delayed to die was, that the seasonable time, which had been appointed by the Father, was not yet come, (John 7:30; 8:20.) And yet it is manifest, that he was preserved by heavenly power rather than by flight; for it would not have been difficult for his enemies to find out the place to which he had retired, and so far was he from shrouding himself in darkness, that he carried a great company along with him, and rendered that place illustrious by his miracles. He withdrew from their presence for the sole purpose of not aggravating their rage.

Matthew 12:16. And he threatened them. The expression used by Mark conveys, in a still more pointed manner, that he restrained the unclean spirits, “A scavoir qu’il menacoit et faisoit taire les esprits immondes;”— “namely, that he threatened and silenced the unclean spirits.” who were exclaiming, Thou art the Son of God. We have formerly explained the reason why he did not choose to have such witnesses. Harmony, volume 1 p. 246. And yet there is no room to doubt, that divine power extorted from the devils this confession; but having made it evident that they were subject to his dominion, Christ properly rejected their testimony. But Matthew goes farther, and states, that Christ discharged them from spreading the fame of the miracles which he was performing. Not that he wished that fame to be wholly repressed, (as we have pointed out on other occasions, Harmony, volume 1, pp. 374, 418. but to allow it to strike root, that it might bring forth abundant fruit at the proper season. We know that Christ did not perform miracles for the purpose of amusement, but had a distinct object in view, which was to prove that he was the Son of God, and the appointed Redeemer of the world. But he was manifested gradually, and by regular steps, and was not revealed in his true character

“until the time appointed by the Father,” (Galatians 4:2.)

At the same time, it deserves our attention, that when wicked men do their utmost to extinguish the glory of God, they are so far from gaining their wish, that, on the contrary, God turns their rebellious designs in an opposite direction. Though Christ withdrew from a populous district, yet in this very concealment “Toutesfois mesmes en ceste cachete, (par maniere de dire;”)—”yet even in this hiding place, (so to speak.”) his glory continues to shine, and even bursts forth magnificently into its full splendor.

17. That it might be fulfilled which was spoken Matthew does not mean that this prediction was entirely fulfilled by Christ’s prohibiting loud and general reports to be circulated respecting his power “Les miracles et signes qu’il faisoit par sa vertu Divine;” — “the miracles and signs which he performed by his Divine power.” , but that this was an exhibition of that mildness which Isaiah describes in the person of the Messiah. Those wonderful works which Christ performed in presence of a few, and which he did not wish to be announced in pompous terms, were fitted to shake heaven and earth, (Hebrews 12:26.) It was, therefore, no ordinary proof, how widely he was removed from the pomp and ostentation of the world.

But it will be proper for us to examine more closely the design of Matthew. By this circumstance he intended to show, that the glory of Christ’s divinity ought not to be the less admired, because it appeared under a vail of infirmity. This is unquestionably the very object to which the Holy Spirit directed the eyes of the prophet. The flesh is constantly longing for outward display, and to guard believers against seeking any thing of this description in the Messiah, the Spirit of God declared that he would be totally different from earthly kings, who, in order to draw admiration upon themselves, produce great noises wherever they go, and fill cities and towns with commotion. “Ils font faire de grans bruits: il semble que les villes et citez doyvent tourner ce que dessus dessous, tant y a grande esmotion;” — “they cause great noises to be made; and so great is the commotion, that it would seem as if towns and cities were to be turned upside down.” We now perceive how appropriately Matthew applies the prediction of the prophet to the case in hand. God appointed for his Son a low and mean appearance, and that ignorant persons may not take offense at an aspect which has no attraction, and is fitted to awaken contempt, both the prophet and Matthew come forward to declare, that it is not by accident, but in consequence of a decree of Heaven, that he assumes such a character. “Quand Christ vient au monde sans pompe exterieure;” — “when Christ comes into the world without external pomp.” Hence it follows, that deep blame attaches to all who despise Christ, because his outward condition does not correspond to the wishes of the flesh. We are not at liberty to imagine to ourselves a Christ that corresponds to our fancy, but ought simply to embrace him as he is offered by the Father. He who is offended by the low condition of Christ, which God declares to be agreeable to his will, is unworthy of salvation. I now come to examine the words of the prophet, (Isaiah 42:1.)

18. Lo, my servant, whom I have chosen. To fix our attention more closely on his will, God points out by the finger, as it were, the person whom he is about to send; and this is the design of the exclamation, Lo! A similar reason may be assigned for the epithets that follow, when God calls him his servant, his elect in whom his soul is well pleased. For whence comes it, that men venture to measure Christ by their own sense, but because they do not consider that their redemption depends exclusively on the grace of God? When God offers to us an invaluable treasure, it is excessive and wicked presumption to regulate our estimation of it by the disdainful views of our flesh. He is called a servant, not as if he were of the ordinary rank, but by way of eminence, and as the person to whom God has committed the charge and office of redeeming his Church. As:

no man taketh this honor to himself, but he who is called of God (Hebrews 5:6)

is justly entitled to this rank, God declares that he who comes forward in this character was elected by his decree. “Dieu prononce que par son ordonnance il a eleu celuy qu’on verra venir ayant les marques qu’il met la;” — “God declares that, by his decree, he hath elected him who will be seen coming, attended by the marks which he there describes.” Hence it follows, that men are not at liberty to reject him; because, by doing so, they would be guilty of contempt and rebellion against God. And, indeed, it were the height of absurdity that our choice or our pride should set aside that calling of God which ought to be regarded as sacred and inviolable.

My beloved, in whom my soul is well pleased. There is a still wider import in this statement, which God next makes by the prophet, that the delight of his soul dwells in Christ; for though the calling of each of us proceeds from the free favor of God as its only source, yet in Christ there is this remarkable peculiarity, that in his person God the Father embraces in his love the whole Church. As we are all by nature enemies of God, his love will never come to us till it first begin with the Head; which we have seen on a former occasion, and will see again under another passage, (Matthew 17:5.)

He will proclaim judgment to the Gentiles. The prophet gives a brief description of Christ’s office, when he foretells that he will proclaim judgment to the Gentiles By the word judgment the Jews understand a government which is correctly and properly arranged, in which order and justice prevail. The design of the prophet is to inform us, that a person will come who will restore justice that had fallen, who will be the governor not of one nation only, but will also bring under subjection to God the Gentiles, among whom dreadful confusion formerly prevailed. And this is the import of the word bring forth, which the prophet employs; for it was the office of Christ to spread throughout the whole world the kingdom of God, which was at that time confined to the corner of Judea; “Qui estoit pour lors comme enclos en un anglet au pays de Iudee;” —”which was then shut up, as it were in a corner, in the country of Judea.” as it is said in another passage,

The Lord will send forth the scepter of thy power out of Zion, (Psalm 110:2.)

I will put my Spirit upon him. This explains the manner in which judgment shall be brought forth. It is no doubt true, that there never was any portion whatever of righteousness in the world that did not proceed from the Spirit of God, and that was not maintained by his heavenly power; as none of the kings of the earth can frame or defend good order, except so far as he shall be assisted by the same Spirit. But in bringing forth judgment Christ is greatly superior to all others, for he has received the Spirit from the Father, that he may pour it out on all his people; for not only does he by word or writing prescribe what is proper, but inwardly forms the hearts of men, by the grace of his Spirit, to preserve the rule of righteousness.

19. He will not strive The general meaning is, that the coming of Christ will not be attended by noise, will have nothing of royal splendor and magnificence. He presently adds, that this will turn to the advantage of men, by inducing them to love that mildness which the world everywhere despises. And certainly it is an astonishing display of the folly of men, that their sentiments with regard to Christ are less respectful, because he mildly and voluntarily accommodates himself to their capacity. Were Christ to appear in his glory, what else could be expected, but that it would altogether swallow us up? What wickedness then is it to be less willing to receive him, when on our account he descends from his elevation?

That the gentleness of Christ may awaken reverence in believers, Isaiah reminds them how advantageous, and even how necessary that gentleness must be. Each of us is conscious of his own weakness; and therefore we ought to consider of what importance it is that Christ should treat us with kindness. I speak not of unbelievers, who are entirely destitute of all the graces of the Spirit; but with respect to those whom God has already called, are they not like a half-broken reed and a smoking lamp, till God kindle them to full brightness, and supply them with perfect strength? When Christ is thus pleased to condescend to our weakness, let his unspeakable goodness be embraced by us with joy. Meanwhile, let none flatter himself in his vices, but let each of us labor to make greater proficiency, that we may not be tossed about (Ephesians 4:14) through our whole life, or bend, like reeds, to the slightest gale. Let us grow to the stature of perfect men, that we may remain firm against the diversified attacks of Satan, that our faith may not only emit slight sparks encompassed by thick smoke, but may send out bright rays.

The example of Christ instructs all his ministers in what manner they ought to conduct themselves. But as there are some who falsely and absurdly maintain that mildness ought to be exercised indiscriminately towards all, we must attend to the distinction which the prophet expressly makes between weak and wicked persons. Those who are too stubborn need to have their hardness beaten violently with a hammer; and those who endeavor to spread darkness in every direction, or who act as torches to kindle conflagrations, must have their smoke dispelled and their flame extinguished. While the faithful ministers of the Word ought to endeavor to spare the weak, and thus to cherish and increase that portion of the grace of God, however small, which they possess, they must also exercise prudent caution, lest they encourage the obstinate malice of those who have no resemblance to the smoking lamp or bruised reed.

20. Till he send out judgment into victory. The words of the prophet are a little different, he will bring forth the judgment unto truth. But the term employed by Matthew is very emphatic, and is intended to inform us, that justice is not established in the world without a great struggle and exertion. The devil throws all possible difficulties in the way, which cannot be removed without violent opposition. This is confirmed by the word victory, for victory is not obtained in any other way than by fighting.

21. And in his name shall the Gentiles trust Instead of these words the prophet has, The isles shall wait for his law. But though Matthew has changed the words, the meaning is the same, that the grace of Christ will be shared by the Gentiles.

Matthew 12:22-24; Mark 3:20-22; Luke 11:14-15

Matthew 12:22-24

Mark 3:20-22

Luke 11:14-15

22. Then was brought to him one who was tormented by a devil, blind and dumb; and he cured him, so that the blind and dumb person both spoke and saw. 23. And all the multitudes were astonished, and said, Is not this the son of David? 24. But when the Pharisees heard it, they said, This man doth not cast out devils but by Beelzebub prince of the devils.

20. And they come into the house, and immediately a multitude assembled, so that they could not even eat bread. “Ils ne pouvoyent pas mesme prendre leur repas;” — “they could not even take their meal.” 21. And when those who were related to him heard it, they went out to lay hands on him; “Ils sortirent pour le saisir;” — “they went out to seize him.” for they said, He is gone mad. “Car ils disoyent qu’il estoit hors du sens;” — “for they said that he was out of his senses.” 22. And the Scribes, who had come down from Jerusalem, said, He hath Beelzebub, and by the prince of the devils he casteth out devils.

14. And he was casting out a devil, and it was dumb. “Un diable qui estoit muet;” — “a devil which was dumb.” And when he had cast out the devil, the dumb person spoke, and the multitudes wondered. “Dont les troupes s’emerveillerent;” — “at which the multitudes wondered.” 15. And some of them said, By Beelzebub, the prince of the devils, he casteth out devils. “C’est par Beel-zebub, prince des diables, qu’il iette hors les diables;” — “it is by Beelzebub, prince of the devils, that he casteth out devils.”

Matthew 12:22. Then was brought to him. Luke explains from the effect, that the devil by which the man was possessed was dumb; but Matthew says, that a twofold plague had been inflicted on the man. Many persons, no doubt, are blind and deaf on account of natural defects; but it is evident, that this man had become blind, and had been deprived of the use of speech, though there was no defect in his optical nerves, “Aux nerfs appelez Optiques, qui sont les conduits de la veue;”— “in what are called the Optical nerves, which are the conductors of vision.” or in the proportion of his tongue. We need not wonder that so much liberty should be allowed to Satan in injuring the bodily senses, when God justly permits him to corrupt or pervert all the faculties of the soul.

23. And all the people were astonished. Hence we infer, that there was a visible display of the power of God, which drew upon him the admiration of the great body of the people, who were not at all actuated by any wicked disposition. For how came it that all admired, but because the fact compelled them to do so? And certainly there is not one of us, who does not see in this narrative, as in a mirror, an unwonted power of God: and hence it follows, that a diabolical venom must have seized the minds of the scribes, who were not ashamed to slander so remarkable a work of God. But we must attend to the result of the miracle. Moved with admiration, those who saw it ask each other, Is not Jesus the Christ? Acknowledging the power of God, they are led, as it were by the hand, to faith. Not that they suddenly profited as much as they ought to have done, (for they speak doubtfully;) but yet it is no small proficiency to be aroused to consider more attentively the glory of Christ. Some look upon this as a full affirmation, but the words convey no such meaning; and the fact itself shows, that an unexpected occurrence had struck them forcibly, and that they did not form a decided opinion, but only that it occurred to them that he might be the Christ.

24. But when the Pharisees heard it. The scribes cannot withhold the acknowledgment of a fact so open and manifest, and yet they maliciously carp “Ils ne laissent pas toutesfois de ronger, comme par despit et d’un vouloir malicieux;” — “and yet they do not fail to carp as with spite, and with a wicked disposition.” at what Christ did by Divine power. Not only do they obscure the praise of the miracle, but endeavor to turn it into a reproach, as if it were performed by magical enchantment; and that work, which could not be ascribed to a man, is alleged by them to have the devil for its author. Of the word Beelzebub I have spoken under the Tenth Chapter, Harmony, volume 1. p. 459. and of the prince of the devils I have said a little under the Ninth Chapter. Harmony, volume 1: p. 419. The reader must have observed that, when our Author has explained a phrase or illustrated a fact, he seldom repeats what he had said, but refers to the earlier portions of his work, in which the information may be found. It is not improbable that this may have been his leading motive for adopting the plan of a Harmony, instead of writing a separate Commentary on each Gospel. He had made some observations on Matthew 9:34, But the Pharisees said, He casteth out devils by the prince of the devils; and takes for granted, that the terms which occur in that passage require no farther elucidation. But it would appear to have escaped his recollection that, on the occasion alluded to, he satisfied himself with general remarks on the “wicked slander” of the Pharisees, and took no notice of the phrase, prince of the devils. The deficiency is partly supplied by an explanation which he now makes. -- Ed. The opinion expressed by the scribes, that there is a prince among wicked spirits, did not arise from a mistake of the common people, or from supposition, but from a conviction entertained among the godly, that the reprobate have a head, in the same manner as Christ is the Head of the Church.

Matthew 12:25-32; Mark 3:23-30; Luke 11:16-23; 12:10

Matthew 12:25-32

Mark 3:23-30

Luke 11:16-23

25. But as Jesus knew their thoughts, he said to them, “Mais Iesus, cognoissant leurs pensees, leur dit;” — “but Jesus, knowing their thoughts, said to them.” Every kingdom divided against itself shall be laid waste; and every city or house divided against itself shall not stand. 26. And if Satan casteth out Satan, he is divided against himself, and how then shall his kingdom stand? 27. And if I, by the assistance of Beelzebub, cast out devils, by whose assistance do your children cast them out? therefore they shall judge concerning you. “Parquoy iceux seront vos iuges;” — “therefore they shall be your judges.” 28. But if by the Spirit of God I cast out devils, then the kingdom of God has come to you. 29. Otherwise, how can a man enter into the house of a strong man, and pillage his property, unless he first bind the strong man, and then he will pillage his house? 30. He that is not with me is against me; and he that gathereth not with me scattereth. 31. Therefore I say to you, All sin and blasphemy “Toute sorte de peche et blaspheme;” — “every description of sin and blasphemy.” shall be forgiven to men; but the blasphemy against the Spirit shall not be forgiven to men. 32. And whosoever shall speak a word against the Son of man, it shall be forgiven him; but he who shall speak against the Holy Spirit, it shall not be forgiven him, neither in the present life nor in the future.

23. And having called them to him, he spoke 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 hath risen up against himself, and is divided, he cannot stand, but hath an end. “Ains il prend fin;” — “and so he comes to an end.” 27. No man can enter into the house of a strong man, and pillage his property, unless he first bind the strong man, and then he will pillage his house. 28. Verily I say to you, All sins shall be forgiven to the sons of men, and blasphemies with which they shall blaspheme: 29. But he who shall speak blasphemy against the Holy Spirit hath not forgiveness to eternity, “N’aura point de remission eternellement;” — “will have no forgiveness eternally.” but is exposed to eternal judgment. 30. For they said, He hath an unclean spirit. “Il a l’esprit immonde;” — “he hath the unclean spirit.”

16. And others tempting him sought from him a sign from heaven. 17. But as he knew their thoughts, “Mais luy cognoissant leurs pensees;” — “but he knowing their thoughts.” he said to them, Every kingdom divided against itself is laid waste, and a house against a house falleth. “Et ‘toute’ maison ‘divisee’ contre soy-mesme dechet;”— “and every house divided against itself falleth.” 18. But if Satan also is divided against himself, how shall his kingdom stand? for you say that by Beelzebub I cast out devils. 19. But if I cast out devils by Beelzebub, by whom do your children cast them out? therefore they shall be your judges. 20. But if I cast out devils by the finger of God, truly has the kingdom of God come to you. 21. When a strong man armed keepeth his palace, his property is at peace; 22. But when a stronger than he cometh upon him, and overcometh him, he taketh from him all his armor, in which he trusted, and divideth his spoils. 23. He that is not with me is against me, and he that gathereth not with me scattereth.

Luke 12:10.

And whosoever speaketh a word against the Son of man, it shall be forgiven him; but he who shall blaspheme against the Holy Spirit, it shall not be forgiven him.

Matthew 12:25. But as Jesus knew their thoughts. Though Christ knew sufficiently well, and had often learned by experience, that the scribes, in the exercise of their malice “Comme c’estoyent gens tout pleins d’un malin vouloir;” — “as they were people entirely full of a wicked disposition. were in the habit of putting an unfavorable construction on every thing that he did, yet Matthew and Luke, I have no doubt, mean that Christ was a discerner of their hearts. “Que Christ a cognu ce qui estoit cache dedans leur coeurs;” — “that Christ knew what was concealed within their hearts.” And indeed it is probable, that they spoke so openly against Christ, that their calumnies reached his ears; but Christ knew by his Divine Spirit the dispositions which led them to slander him. For it frequently happens that erroneous judgments are formed by men who do not intentionally, after all, oppose what is right, but err through ignorance; who do not cherish a hidden and concealed venom, but whose rashness carries them headlong. “Mais se laissent trop aisement transporter d’une temerite ne voyans pas le mal qu’ils font;” — “but allow themselves too easily to be carried away by rashness, not perceiving the evil that they do.” The meaning therefore is, that Christ reproved them with the greater severity, because he was a witness and judge of their inward malice.

Every kingdom divided against itself. In refuting the calumny alleged against him, he first quotes a common proverb. This refutation may appear to be not quite satisfactory. We know what subtle methods Satan sometimes employs, presenting all the while an appearance of discord, in order to entrap the minds of men by superstitions. Thus, for example, the exorcisms of Popery are nothing else than feats of dexterity, in which Satan pretends to fight with himself. But no suspicion of this nature fell on Christ; for he cast out devils in such a manner, as to restore to God the men in whom they dwelt sound and whole. Whenever Satan enters into a collusion with himself, he pretends to be vanquished, and yet it is himself that triumphs. But Christ attacked Satan in open combat, threw him down, and left him nothing remaining. He did not lay him low in one respect, that he might give him greater stability in another, but stripped him completely of all his armor. Christ therefore reasons justly, that there is no community of interest between him and Satan, because that father of cunning “Ce pere de toute finesse et malice;” — “that father of all dexterity and malice.” keeps one object in view — the preservation of his kingdom.

But perhaps it will be objected, that the devils are often hurried along, by giddiness and blind madness, to destroy themselves. The answer is easy. The words of Christ mean nothing more than that it was absurd in the scribes to maintain, that the devil, who endeavors by every method to make men his slaves, should, of his own accord, destroy the power which he possessed over them. Besides, it ought to be remembered, that common proverbs were employed by Christ in such a manner, as to be merely probable conjectures, and not solid arguments; and that, when he speaks of what is known and well attested, he finds it easier to reach the conscience of his adversaries. “Il ne va pas chercher fort loin les choses pour poindre les consciences de ses adversaires;” — “he does not go far to see things fitted to affect the consciences of his adversaries.” Everybody knew that Christ had driven Satan from his possession, and nothing was plainer than that all his miracles tended to this object; and hence it was easy to conclude, that his power, which was so much opposed to Satan, was divine.

27. By whom do your children cast them out? He charges them with passing an unjust and malicious decision, because in the same case they did not decide in a similar manner, but as they were affected towards the persons. Now this inequality shows, that their prevailing motive was not a regard to what is just and right, but blind love or hatred; and that it was even an evidence of wicked self-love (φιλαυτίας) and envy, to condemn in Christ what they praised in their own children By your children some understand the children of the whole nation; and some think that the Apostles are so called, because they were acknowledged to be children, while Christ was treated as if he had been a foreigner. “Et cependant les scribes tenoyent Christ pour estranger;” — “and yet the scribes held Christ to be a foreigner.” Others refer it to the ancient Prophets. I have no doubt that he means the Exorcists, who were at that time generally employed among the Jews, as is evident from the Acts of the Apostles, (19:19.) There is reason to believe, that no greater kindness would be exercised in judging of the disciples of Christ than of their Master; and to apply these words to the dead is a forced construction, when they manifestly denote a comparison of the present time.

There was indeed no statute of the Law for having Exorcists among the Jews; but we know that God, in order to maintain their fidelity to his covenant, and their purity of worship, often testified his presence among them by a variety of miracles. It is even possible that there were persons who cast out devils by calling on the name of the Lord; and the people, having experienced such a display of the power of God, rashly concluded that it was an ordinary office. “Le peuple en a fait un office ordinaire sans regarder comment;”— “the people made it to be an ordinary office, without considering in what manner.” The Papists afterwards, resolving not to occupy a lower rank, imitated them by creating Exorcists; and in this way were apes of apes. Besides, it was not necessary that Christ should approve of those exorcisms, in order to point out the malice of those who wished to have them regarded as sacred, and as authorized by the name of God; for the objection was, as we say, of a personal nature. “Car l’objection s’addresse a la personne, comme on dit, et non pas a la chose: c’est a dire, Christ ne regarde point ce qu’a la verite il falloit dire de ces Exorcistes, mais ce qu’en pensoyent les scribes;” — “for the objection is addressed to the person, as we say, and not to the thing: that is to say, Christ does not consider what in truth ought to be said of these Exorcists, but what the Jews thought of them.”

Therefore they shall judge concerning you. These words are not to be taken literally, but the meaning is: “We need not go far to seek your condemnation. You attribute to Beelzebub the miracles which I have performed, and you praise the same things in your own children. You have at home what is sufficient to condemn you.” But if any one prefer to understand them differently, as reproaching them with the grace of God, which was sometimes exhibited through the Exorcists, I do not greatly object to that view. Though they were greatly degenerated, yet the Lord was pleased not to leave them altogether without evidences of his power, that there might be some testimony to authorize the priesthood in general, and the service of the temple; for it was of the highest importance that there should be evident marks to distinguish them from the superstitions of the Gentiles. I look upon the former view, however, as the natural one.

28. But if I cast out devils by the Spirit of God. Luke says, if I cast out devils by The Finger of God; employing the word Finger metaphorically instead of the Spirit. As God works, and exerts his power, by his Spirit, it is with propriety that the word Finger is applied to him. And this mode of expression was common among the Jews, as Moses relates that Pharaoh’s magicians said, This is the finger of God Now Christ infers from what he has already stated, that the scribes prove themselves to be ungrateful to God, by being unwilling that He should reign among them. Hitherto, he replied to their idle calumny; but now, he treats them as convicted persons, and charges them not to make ungodly opposition to the kingdom of God. He does not confine himself to a single miracle, but takes occasion from it to discourse on the object of his coming, reminds them that they ought not merely to look at one remarkable fact, but at a far more important truth, that it was the will of God, by revealing His Messiah, to raise up their salvation which was fallen, and to restore his kingdom among them. Thus we see that Christ complains of their ingratitude, in madly rejecting from the midst of them the inestimable grace of God. The kingdom of God hath come to you The word come is emphatic, and implies that, without any request from them, God appears as their Redeemer, while they do everything that is in their power to drive him away, and, when he is present and prepared for their salvation, refuse to give him a place.

29. How can any one enter into the house of a strong man? Though the Evangelists differ a little as to words, there is a perfect agreement among them as to the substance of this discourse. Christ is pursuing the subject, on which he had lately touched, about the kingdom of God, and declares it to be necessary that Satan be violently driven out, in order that God may establish his kingdom among men. What he now states is nothing else than a confirmation of the preceding statement. But to ascertain more fully the intention of Christ, we must call to our recollection that analogy which Matthew (8:17) traces between the visible and the spiritual layouts which Christ bestows. Harmony, volume 1 p. 251. Every benefit which the bodies of men received from Christ was intended to have a reference to their souls. Thus, in rescuing the bodily senses of men from the tyranny of the devil, he proclaimed that the Father had sent him as a Deliverer, to destroy his spiritual tyranny over their souls.

I now return to his words. He maintains that a strong and powerful tyrant cannot be deprived of his dominion, till he is stripped of his armor; for if he is not met by a force superior to his own, he will never yield of his own accord. Why is this asserted? First, we know that the devil is everywhere called the prince of the world Now the tyranny which he exercises is defended on every side by strong ramparts. His snares for entrapping men are beyond all calculation; nay, men are already his slaves, and so firmly bound by a variety of fetters, that they rather cherish the slavery, to which they are devoted, than make any aspirations after freedom. There are also innumerable evils which he inflicts upon them, by which he holds them in wretched oppression under his feet. In short, there is nothing to prevent him from tyrannizing over the world without control. Not that he can do anything without the permission of the Creator, but because Adam, having withdrawn from the dominion of God, has subjected all his posterity to this foreign sway.

Now though it is contrary to nature that the devil reigns, and though it is by, just punishment of God, on account of sin, that men are subjected to his tyranny, yet he remains in quiet possession of his kingdom, and may insult us at his pleasure, till a stronger than he shall rise up against him. But this stronger person is not to be found on earth, for men have not sufficient power to relieve themselves; and therefor it was promised that a Redeemer would come from heaven. Now this kind of redemption Christ shows to be necessary, in order to wrench from the devil, by main force, what he will never quit till he is compelled. By these words he informs us, that it is in vain for men to expect deliverance, till Satan has been subdued by a violent struggle. “Que c’est folie aux hommes d’attendre deliverance, si Satan n’est premierement mis bas en choquant a bon escient contre luy;” — “that it is folly in men to expect deliverance, if Satan is not first put down by encountering him in good earnest.”

He expressly accuses the scribes of ignorance, in not understanding the principles of the kingdom of God. But this reproof applies almost equally to all, for all are chargeable with the same folly. There is no man who does not loudly boast that he desires the kingdom of God; and yet we do not permit Christ to fight boldly, as the occasion requires, in order to rescue us from the power of our tyrant; just as if a sick man were to entreat the aid of a physician, and then to refuse every remedy. We now see the reason why Christ introduced this parable. It was to show, that the scribes were hostile to the kingdom of God, the beginnings of which they maliciously resisted. Let us also learn that, as we are all subject to the tyranny of Satan, there is no other way in which he commences his reign within us, than when he rescues us, by the powerful and victorious arm of Christ, from that wretched and accursed bondage.

30. He that is not with me. There are two ways of explaining this passage. Some suppose that it is an argument drawn from contraries, and that Christ’s meaning is: “I cannot reign till the devil is overthrown; for the object of all his attempts is, to scatter whatever I gather.” And certainly we see abundant evidence of the earnestness with which that enemy labors to destroy the kingdom of Christ. But I rather agree in opinion with those who explain it to denote, that the scribes are declared to be, in two respects, opposed to the kingdom of God, because they intentionally hinder its progress. “It was your duty to assist me, and to give me your hand in establishing the kingdom of God; for whoever does not assist is, in some measure, opposed to me, or, at least, deserves to be reckoned among enemies. What then shall be said of you, whose furious rage drives you into avowed opposition?” “A batailler ouvertement contre Dieu;” — “to fight openly against God.”

And he that gathereth not with me scattereth The truth of this is abundantly manifest from what has been already said; for so strong is our propensity to evil, that the justice of God can have no place but in those who apply to it in good earnest. This doctrine has a still more extensive bearing, and implies that they are unworthy to be considered as belonging to the flock of Christ, who do not apply to it all the means that are in their power; because their indolence tends to retard and ruin the kingdom of God, which all of us are called to advance.

31. Therefore I say to you. This inference ought not to be confined to the clause immediately preceding, but depends on the whole discourse. Having proved that the scribes could not blame him for casting out devils, without opposing the kingdom of God, he at length concludes that it is no light or ordinary offense, but an atrocious crime, knowingly and willingly to pour contempt on the Spirit of God. We have already said, that Christ did not pronounce this decision on the mere words which they uttered, but on their base and wicked thought.

All sin and blasphemy. As our Lord declares blasphemy against the Holy Ghost to be more heinous than all other sins, it is of importance to inquire what is the meaning of that term. Those who define it to be impenitence “Quant a ceux qui disent que c’est un endurcissement jusqu’a la mort;” — “as to those who say that it is hardened obstinacy even to death.” may be refuted without any difficulty; for it would have been in vain and to no purpose for Christ to say, that it is not forgiven in the present life. Besides, the word blasphemy cannot be extended indiscriminately to every sort of crimes; but from the comparison which Christ makes, we shall easily obtain the true definition. Why is it said that he who blasphemes against the Spirit is a more heinous sinner than he who blasphemes against Christ? Is it because the majesty of the Spirit is greater, that a crime committed against him must be punished with greater severity? Certainly that is not the reason; for as the fullness of the Godhead (Colossians 2:9) shines in Christ, he who pours contempt upon him overturns and destroys, as far as it lies in his power, the whole glory of God. Now in what manner shall Christ be separated from his Spirit, so that those who treat the Spirit with contempt offer no injury or insult to Christ?

Already we begin to perceive, that the reason why blasphemy against the Spirit exceeds other sins, is not that the Spirit is higher than Christ, but that those who rebel, after that the power of God has been revealed, cannot be excused on the plea of ignorance. Besides, it must be observed, that what is here said about blasphemy does not refer merely to the essence of the Spirit, but to the grace which He has bestowed upon us. Those who are destitute of the light of the Spirit, however much they may detract from the glory of the Spirit, will not be held guilty of this crime. “Ne seront pas toutesfois tenus coulpables de ce grand crime duquel il est ici parle;” — “will not, on that account, be held guilty of the great crime here spoken of.” We do not maintain, that those persons are said to pour contempt on the Spirit of God, who oppose his grace and power by hardened malice; and farther we maintain, that this kind of sacrilege is committed only when we knowingly endeavor to extinguish the Spirit who dwells in us.

The reason why contempt is said to be poured on the Spirit, rather than on the Son or the Father, is this. By detracting from the grace and power of God, we make a direct attack on the Spirit, from whom they proceed, and in whom they are revealed to us. Shall any unbeliever curse God? It is as if a blind man were dashing against a wall. But no man curses the Spirit who is not enlightened by him, and conscious of ungodly rebellion against him; for it is not a superfluous distinction. that all other blasphemies shall be forgiven, except that one blasphemy which is directed against the Spirit. If a man shall simply blaspheme against God, he is not declared to be beyond the hope of pardon; but of those who have offered outrage to the Spirit, it is said that God will never forgive them. Why is this, but because those only are blasphemers against the Spirit, who slander his gifts and power, contrary to the conviction of their own mind? Such also is the import of the reason assigned by Mark for the extreme severity of Christ’s threatening against the Pharisees; because they had said that he had the unclean spirit; for in this manner they purposely and maliciously turned light into darkness; and, indeed, it is in the manner of the giants, “Et cela c’est desfier Dieu, et luy faire la guerre, comme les Geans des Poetes, ainsique porte le proverbe Latin;” — “and that is to defy God, and make war with him, like the Giants of the Poets, as the Latin proverb bears.” as the phrase is, to make war against God.

But here a question arises. Do men proceed to such a pitch of madness as not to hesitate, knowingly and willfully, to rush against God? for this appears to be monstrous and incredible. I reply: Such audacity does indeed proceed from mad blindness, in which, at the same time, malice and virulent rage predominate. Nor is it without reason that Paul says, that though he was

a blasphemer, he obtained pardon, because he had done it ignorantly in his unbelief, (1 Timothy 1:13;)

for this term draws a distinction between his sin and voluntary rebellion. This passage refutes also the error of those who imagine that every sin which is voluntary, or which is committed in opposition to the conscience, is unpardonable. On the contrary, Paul expressly limits that sin to the First Table of the Law; “Restreint nommement a la Premiere Table de la Loy ce peche contre l’Esprit;” — “expressly limits to the First Table of the Law this sin against the Spirit.” and our Lord not less plainly applies the word blasphemy to a single description of sin, and at the same time shows, that it is of a kind which is directly opposed to the glory of God. “Que c’est un peche qui battaille directement contre la gloire de Dieu;” — “that it is a sin which fights directly against the glory of God.”

From all that has been said, we may conclude that those persons sin and blaspheme against the Holy Spirit, who maliciously turn to his dishonor the perfections of God, which have been revealed to him by the Spirit, in which His glory ought to be celebrated, and who, with Satan, their leader, are avowed enemies of the glory of God. We need not then wonder, if for such sacrilege there is no hope of pardon; for they must be desperate who turn the only medicine of salvation into a deadly venom. Some consider this to be too harsh, and betake themselves to the childish expedient, that it is said to be unpardonable, because the pardon of it is rare and difficult to be obtained. But the words of Christ are too precise to admit of so silly an evasion. It is excessively foolish to argue that God will be cruel if he never pardon a sin, the atrocity of which ought to excite in us astonishment and horror. “Veu que l’horreur d’iceluy nous devroit a tous faire dresser les cheveux en la teste;” — “since the horror at it ought to have such an effect on all of us, as to make the hair stand on our head.” Those who reason in that manner do not sufficiently consider what a monstrous crime it is, not only to profane intentionally the sacred name of God, but to spit in his face when he shines evidently before us. It shows equal ignorance to object, that it would be absurd if even repentance could not obtain pardon; for blasphemy against the Spirit is a token of reprobation, and hence it follows, that whoever have fallen into it, have been delivered over to a reprobate mind, (Romans 1:28.) As we maintain, that he who has been truly regenerated by the Spirit cannot possibly fall into so horrid a crime, so, on the other hand, we must believe that those who have fallen into it never rise again; nay, that in this manner God punishes contempt of his grace, by hardening the hearts of the reprobate, so that they never have any desire towards repentance.

32. Neither in the present life What these words mean, Mark briefly explains by saying, that those who have spoken against the Spirit are exposed to eternal judgment Every day we ask from God the forgiveness of sins, and every day he reconciles us to Him; and, finally, at death, he takes away all our sins, and declares that he is gracious to us. The fruit of this mercy will appear at the last day. The meaning therefore is: — “There is no reason to expect that those who shall have blasphemed against the Spirit will obtain pardon in this life, or will be acquitted in the last judgment.”

With regard to the inference drawn by the Papists, that the sins of men are forgiven after death, there is no difficulty in refuting their slander. First, they act foolishly in torturing the expression, future life, to mean an intermediate period, while any one may perceive that it denotes “the last judgment.” But it is likewise a proof of their dishonesty; for the objection which they sophistically urge is inconsistent with their own doctrine. Who knows not their distinction, that sins are freely pardoned in respect of guilt, but that punishment and satisfaction are demanded? This is an acknowledgment, that there is no hope of salvation to any one whose guilt is not pardoned before death. To the dead, therefore, there remains no forgiveness, except as regards punishment; and surely they will not venture to deny that the subject of this discourse is guilt. Let them now go and light their fire of purgatory with these cold materials, if ice can kindle a flame. “Voire s’i1 est possible de tant souffler la glace, qu’on la face flamber;” — “that is, if it be possible to blow upon the ice in such a manner as to produce a flame.”

MATTHEW 12:33-37

Matthew 12:33-37

33. Either make the tree good, and its fruit good: or make the tree bad, and its fruit bad; for the tree is known by the fruit. 34. Offspring of vipers, how can you speak what is good, when you are bad? for out of the abundance of the heart the mouth speaketh. 35. A good man, out of the good treasure of his heart, bringeth forth what is good, and a bad man, out of the bad treasure, bringeth forth what is evil. 36. But I say to you, That men will give account, at the day of judgment, for every idle word which they shall have spoken. 37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

33. Either make the tree good It might look like absurdity, that men should be allowed a choice of being either good or bad; but if we consider what sort of persons Christ is addressing, the difficulty will be speedily resolved. We know what opinion was generally entertained about the Pharisees; for their pretended sanctity had so blinded the minds of the common people, that no one ventured to pass sentence on their vices. “Que nul n’osoit parler de leurs vices, et les condamner;” — “that none dared to speak of their vices, or to condemn them.” Wishing to remove this mask, Christ desires them to be either good or bad; or, in other words, declares that nothing is more inconsistent with honesty than hypocrisy, and that it is in vain for men to boast of pretensions to righteousness who are not sincere and upright. “Lesquels ne vont point rondement, et n’ont une affection droite;” — “who do not go straight forward, and have not an upright disposition.” So then he puts nothing at their disposal, and withdraws no restraint from them, but only reminds them that their empty professions will avail them nothing so long as they are double, because they must be either good or bad

From the expression, make the tree, some foolishly infer, that it is in every man’s power to regulate his own life and conduct. It is a rhetorical mode of speaking, by which Christ points out the scribes, dispels—so to speak—the smoke of their hypocrisy, and recalls them to pure and genuine uprightness. He afterwards explains the way and manner in which they may show that they are good or bad trees; which is by yielding good or bad fruit: so that there is no ambiguity in the meaning. The life of the scribes was not rendered infamous among men by gross vices. Pride, ambition, and envy, displayed their venom in the slanders which they uttered; but as that venom was not perceived by ignorant people, Christ brings the concealed evil from its lurking-place, and drags it forth to light.

But perhaps it will be objected that, in consequence of the corruption of our nature, it is impossible to find any man who is altogether upright, and free from every vice. The answer is ready. Christ does not demand absolute and entire perfection, but only a sincere and unfeigned disposition, which the Pharisees whom he addresses were far from possessing. As Scripture applies the terms, bad and wicked, to those who are completely given up to Satan, so the sincere worshippers of God, though they are encompassed by the infirmity of their flesh and by many sins, and groan under the burden, are called good. This arises from the undeserved kindness of God, who bestows so honorable a designation on those who aim at goodness.

34. Offspring of vipers. The similarity between the tree and the fruit is here applied by Christ to nothing more than speech, because this afforded an opportunity of detecting the inward and concealed malice of the scribes; and that is the reason why he dwells so much on this one kind of sin. It is because their falsehood and slanders betrayed what was not so visible in the rest of their life, that Christ attacks them with such severity. “There is no reason to wonder,” he says, “that you vomit out wicked words; for your heart is full of malice.” Nor are we to suppose that he ought to have treated them with greater gentleness, because some might regard this reproof as excessively severe. There are other sins, no doubt, that call for harsh reproofs; but when hypocritical persons pervert what is right, or put a false coloring on what is sinful, such wickedness renders it necessary that God should thunder against it in a more terrible manner than against other sins.

Now the design of Christ, suggested by the present occurrence, was to condemn the wicked sophistry which turns light into darkness. This passage shows how highly valuable in the sight of the Lord truth is, since he maintains and defends it with such rigor. Would that this were earnestly considered by those persons, whose ingenuity is too ready to be employed in defending any cause, and whose venal tongue disguises impostures! In a particular manner, Christ waxes wroth against those whom ambition, or envy, or some other fraudulent design, prompts to slander, even when there is nothing that their conscience condemns. Against the Pharisees, too, as his custom was, Christ used greater harshness, because they were so captivated by an unfounded conviction of their righteousness, that an ordinary warning had no effect upon them. And till hypocrites are sharply pierced, “Iusques a ce qu’ils sentent qu’on le poigne a bon escient;” — “till they feel that they are pierced in good earnest.” all that is said to them is treated with scorn and contempt.

How can you speak what is good? We have formerly hinted, that proverbial sayings ought not to be rigidly interpreted as an invariable rule, for they state nothing more than the ordinary fact. Sometimes, no doubt, a cruel man will deceive the simple by honied flatteries, a cunning man will cheat under the garb of simplicity, and a man of very wicked thoughts will breathe almost angelical purity of language. “Il semblera, a l’ouir parler, qu’il ait une purete Angelique;” — “to hear him speak, you would imagine that he has the purity of an Angel.” But the ordinary practice demonstrates the truth of what Christ here says, that out of the abundance of the heart the mouth speaketh; agreeably to the old proverb, which declared the tongue to be the index of the mind. “Comme aussi le proverbe ancien portoit, Que la langue est le charactere ou pourtrait du coeur;” — “as also the old proverb bore, That the tongue is the type or portrait of the heart.” And, indeed, whatever hidden and crooked recesses may exist in the heart of man, and whatever may be the amazing contrivances by which every man conceals his vices, yet the Lord extorts from each of them some kind of confession, so that they discover by the tongue their natural disposition and hidden feelings. We must also observe the purpose for which Christ employs those parables; for he reproaches the Pharisees with having manifested by words the malice which they had inwardly conceived. Besides, knowing them to be sworn enemies, he takes occasion from, single calumny to expose their whole life, and to destroy their credit with the people, which gave them too great influence in deceiving and in doing mischief. Though good speeches do not always proceed from the inmost heart, but originate (as the phrase is) on the tip of the tongue, yet it is an invariable truth, that bad speeches are indications of a bad heart.

36. Of every idle word This is an argument from the less to the greater; for if every idle word is to be called in question, how would God spare the open blasphemies and sacrilegious insolence of those who bark against his glory? “Qui abbayent contre sa gloire, comme chiens mastins;” — “who bark against his glory, like mastiff-dogs.” An idle word means one that is useless, or that yields no edification or advantage. Many look upon this as too severe; “Ceci semble a plusieurs estre trop extreme et rigoureux;”— “this appears to many to be too extreme and rigorous.” but if we consider the purpose for which our tongues were made, we will acknowledge, that those men are justly held guilty who unthinkingly devote them to trifling fooleries, and prostitute them to such a purpose. It is no light fault to abuse, for frivolous purposes, the time, which Paul enjoins us to be careful to redeem, (Ephesians 5:16; Colossians 4:5.)

Now since no man is so cautious in speech, or maintains such a wise restraint upon himself, as never to allow some idle words to escape him, there remains for all of us absolute despair, if the Lord should treat us with rigor. But as the confident hope of our salvation rests on the assurance that God will not enter into judgment with us, (Psalm 143:2,) but will bury in gracious forgetfulness the sins which deserve innumerable deaths, “Qui meritent dix mille morts;” — “which deserve ten thousand deaths.” we entertain no doubt that, when he removes the condemnation of our whole life, he will likewise pardon the guilt of idle talking. When the judgment of God is mentioned in Scripture, it does not in any way set aside the forgiveness of sins. And yet let no man indulge himself, but let every man earnestly endeavor to bridle his tongue, (James 1:26.) First, let us speak of the sacred mysteries of God with the utmost reverence and sobriety; secondly, let us abstain from talkativeness, buffoonery, and vain jests, and much more from slanderous attacks; and, lastly, let us endeavor to have our speech seasoned with salt, (Colossians 4:6.)

37. By thy words thou shalt be justified This was a common proverb, which he applied to the present subject; for I have no doubt that this was a saying which the people had frequently in their mouths, that “every man is condemned or acquitted by his own acknowledgment.” But Christ turns it to a meaning somewhat different, that a wicked speech, being the indication of concealed malice, is enough to condemn a man. The attempt which the Papists make to torture this passage, so as to set aside the righteousness of faith, is childish. A man is justified by his words, not because his speech is the ground of his justification, (for we obtain by faith the favor of God, so that he reckons us to be righteous persons;) but because pure speech “La parole pure, droite, et honneste;” — “pure, upright, and becoming speech.” absolves us in such a manner, that we are not condemned as wicked persons by our tongue. Is it not absurd to infer from this, that men deserve a single drop of righteousness in the sight of God? On the contrary, this passage upholds our doctrine; for, although Christ does not here treat of the ground of our justification, yet the contrast between the two words points out the meaning of the word justify. The Papists reckon it absurd in us to say, that a man is justified by faith, because they explain the word justified to mean, that he becomes, and is, actually righteous; while we understand it to mean, that he is accounted righteous, and is acquitted before the tribunal of God, as is evident from numerous passages of Scripture. And is not the same thing confirmed by Christ, when he draws a contrast between justified and condemned?

Matthew 12:43-45; Luke 11:24-26

Matthew 12:43-45

Luke 11:24-26

43. But when the unclean spirit hath gone out of a man, he walketh through dry places, seeking rest, and findeth it not. 44. Then he saith, I will return to my house, whence I came out; and coming, he findeth it empty, and swept, and embellished. 45. Then he goeth away, and taketh with him seven other spirits more wicked than himself; and entering, he dwelleth there: and the last state of that man is worse than the first. “La fin de cest homme est pire que le commencement;” — “the end of that man is worse than the beginning.” So shall it be also to this wicked generation.

24. When the unclean spirit hath gone out of a man, he walketh through dry places, seeking rest; and not finding it, he saith, I will return to my house, whence I came out. 25. And when he is come, he findeth it swept and embellished. 26. Then he goeth, and taketh with him seven other spirits more wicked than himself; and entering, they dwell there: and the last state of that man is worse than the first.

Matthew 12:39. A wicked generation He does not merely charge that age with malice, but pronounces the Jews—or at least the scribes, and those who resembled them—to be a wicked nation; thus declaring that they labored under a hereditary disease of obstinacy. The word γενεά sometimes denotes an age, and sometimes a people or nation. He calls them adulterous, that is, spurious or illegitimate, “Il entend qu’ils sont enfans bastars;” — “he means that they are bastard children.” because they were degenerated from the holy fathers; as the prophets reproach the men of their age with being not the descendants of Abraham, but the ungodly seed of Canaan.

Seeks a sign. This leads to the inquiry, Does Christ address them with such harshness of language, because they wished to have a sign given them? for on other occasions God manifests that He is not so much displeased on this account. Gideon asks a sign, (Judges 6:17,) and God is not angry, but grants his request; and though Gideon becomes importunate and asks another sign, yet God condescends to his weakness. Hezekiah does not ask a sign, and it is offered to him, though unsolicited, (Isaiah 38:7,8.) Ahaz is severely blamed for refusing to ask a sign, as the prophet had enjoined him to do, (Isaiah 7:11.) It is not solely, therefore, because they ask a sign, that Christ makes this attack upon the scribes, but because they are ungrateful to God, wickedly despise so many of his wonderful works, and try to find a subterfuge for not obeying his word. What a display was this, I do not say of indifference, but of malice, in shutting their eyes against so many signs! There was, therefore, no proper ground for this annoyance; and they had no other object in view than to appear to have a good reason for rejecting Christ. Paul condemns their posterity for the same crime, when he says that the Jews require a sign, (1 Corinthians 1:22.)

A sign shall not be given to it. They had already been convicted by various miracles, and Christ does not abstain from exerting his power among them, for the purpose of rendering them inexcusable, but only means that one sign would stand for all, because they were unworthy of having their ungodly desire granted. “Let them rest satisfied,” says he, “with this sign, that as Jonah, brought up from the bottom of the sea, preached to the Ninevites, so they will hear the voice of a prophet risen from the dead.” The most of commentators, I am aware, display greater ingenuity in expounding this passage; but as the resemblance between Christ and Jonah does not hold at every point, we must inquire in what respect Christ compares himself to Jonah. For my own part, leaving the speculations of other men, I think that Christ intends to mark out that single point of resemblance which I have already hinted, that he will be their prophet after that he is risen from the dead. “You despise,” he says, “the Son of God, who has come down to you from heaven: but I am yet to die, and to rise from the grave, and to speak to you after my resurrection, as Jonah came from the bottom of the sea to Nineveh.” In this manner our Lord cuts off every pretense for their wicked demands, by threatening that he will be their Prophet after his resurrection, since they do not receive him while clothed with mortal flesh.

Matthew 12:41. The men of Nineveh will rise in judgment. Having spoken of the Ninevites, Christ takes occasion to show that the scribes and others, by whom his doctrine is rejected, are worse than the Ninevites were. “Ungodly men,” he says, “who never had heard a word of the true God, repented at the voice of an unknown and foreign person who came to them; while this country, which is the sanctuary of heavenly doctrine, hears not the Son of God, and the promised Redeemer.” Here lies the contrast which is implied in the comparison. We know who the Ninevites were, men altogether unaccustomed to hear prophets, and destitute of the true doctrine. Jonah had no rank to secure their respect, but was likely to be rejected as a foreigner. The Jews, on the other hand, boasted that among them the Word of God had its seat and habitation. If they had beheld Christ with pure eyes, “D’un oeil pur, et sans mauvaise affection;” — “with a pure eye, and without evil disposition.” they must have acknowledged, not only that he was a teacher sent from heaven, but that he was the Messiah, and the promised Author of Salvation. But if that nation was convicted of desperate ungodliness, for despising Christ while he spoke to them on earth, we are worse than all the unbelievers that ever existed, if the Son of God, now that he inhabits his sanctuary in heaven, and addresses us with a heavenly voice, does not bring us to obey him. Whether the men of Nineveh were truly and perfectly turned to God I judge it unnecessary to inquire. It is enough for the present purpose that they were so deeply affected by the teaching of Jonah, as to have their minds directed to repentance.

42. The queen of the south. As Ethiopia lies in a southerly direction from Judea, I willingly concur with Josephus and other writers, who assert that she was the queen of Ethiopia. In sacred history she is called the queen of Sheba, (2 Chronicles 9:1.) We must not suppose this Sheba to be the country of Saba, which rather lay toward the east, but a town situated in Meroe, an island on the Nile, which was the metropolis of the kingdom. Here, too, we must attend to the points of contrast. A woman who had not been at all educated in the school of God, was induced, by the desire of instruction, to come from a distant region to Solomon, an earthly king; while the Jews, who had been instructed in the divine law, reject their highest and only teacher, the Prince of all the prophets. The word condemn relates not to the persons, but to the fact itself, and the example which it yields.

Matthew 13:1-17; Mark 4:1-12, 24-25; Luke 8:1-10, 18; 10:23-24

Matthew 13:1-17

Mark 4:1-12, 24-25

Luke 8:1-10, 18

1. And on the same day Jesus went out of the house, and sat down near the sea. 2. And great multitudes were gathered to him, so that he entered into a ship, and sat down, and the whole multitude was standing on the shore. 3. And he said many things to them by parables, saying, Lo, one who was sowing, some seeds fell near the road, and the birds came and devoured them. 5. And some fell on stony places, where they had not much earth, and immediately they sprang up, because they had not depth of earth. 6. But when the sun rose, they were burnt up, and because they had not a root, they withered away. 7. Others again fell on thorns, and the thorns grew up, and choked them. 8. And others fell on good soil, and yielded fruit: some a hundred-fold, some sixty-fold, some thirty-fold. 9. He that hath ears to hear, let him hear. 10. And the disciples approaching said to him, Why dost thou speak to them by parables? 11. But he answering, said to them, To you it is given to know the mysteries “De cognoistre les secrets;” — “to know the secrets.” of the kingdom of heaven, but to them it is not given, 12. For whosoever hath, it shall be given to him, and he shall be rendered more wealthy; “Et en aura tant plus;” — “and he shall have so much the more of it.” and whosoever hath not, even that which he hath shall be taken from him. 13. For this reason I speak to them in parables, because seeing, they do not see, and hearing, they do not hear nor understand. 14. And in them is fulfilled the prophecy of Isaiah, which saith, With the ears you shall hear, and shall not understand, and seeing, you shall see, and shall not perceive. 15. For the heart of this people hath become gross, and with their ears they have heard heavily, and their eyes they have shut, lest at any time they should see with their eyes, and hear with their ears, and understand with the heart, and be converted, and I should heal them. 16. But your eyes are blessed for they see; and your ears, for they hear. 17. Verily, I say to you, That many prophets and righteous men have desired to see the things which you see, and have not seen them, and to hear the things which you hear, and have not heard them.

1. And again he began to teach near the sea, and a great multitude was gathered to him, so that, entering into a ship, he sat on the sea, and the whole multitude was near the sea on land. 2. And he taught them many things by parables, and said to them in his doctrine: 3. Hear, lo, a sower went out to sow. 4. And it happened while he was sowing, some fell closer to the road; and the fowls of heaven came and ate them up. 5. And some fell on stony places, where it had not much earth, and immediately it sprang up, because it had not depth of earth. 6. And when the sun had risen, it was scorched; and because it had not a root, it withered. 7. And some fell among thorns; and the thorns grew, and choked it, and it did not yield fruit. 8. And some fell on good soil, and yielded fruit springing up and growing, and produced some thirty, and some sixty, and some a hundred. 9. And he said to them, He that hath ears to hear, let him hear. 10. And when he began to be alone, those who were around him, with the twelve, asked him about the parable. 11. And he said to them, To you it is given to know the mystery “De cognoistre le secret;” — “to know the secret.” of the kingdom of God, but to those who are without all things are done by parables: 12. That seeing, they may see and may not perceive, and hearing, they may hear and may not understand, lest at any time they may be converted, and their sins may be forgiven them. — (A little after,) 24. And he said to them, Observe what you hear: with what measure, the same admeasurement shall be made to you, and it shall be added to you who shall hear. 25. For to him who hath it shall be given; and he that hath not, even that which he hath shall be taken away from him.

1. And it happened afterwards, and he was traveling through each city and village, “Il alloit de ville en ville, et de village en village;” — “he was going from town to town, and from village to village.” preaching and proclaiming the glad tidings of the kingdom of God; and the twelve were with him, 2. And likewise some women, who had been cured of evil spirits and diseases, Mary, who is called Magdalene, out of whom had gone seven devils, 3. And Joanna, the wife of Chuza, Herod’s steward, and Susanna, and many others, who assisted him out of their property 4. And while a very great multitude was assembling, and while they were crowding to him out of each city, he said by a parable: 5. One who sowed went out to sow his seed, and while he was sowing, some fell near the road, and the fowls of heaven ate it up. 6. And some fell on a rock, and when it was sprung up, it withered, because it hath not moisture. 7. And some fell among thorns, and the thorns springing up along with it, choked it. 8. And some fell on a good soil, and, springing up, produced fruit a hundred-fold. Saying these things, he exclaimed, He that hath ears to hear, let him hear. 9. And his disciples asked him, saying, What was this parable? “Et ses disciples l’interroguerent, dema, dans quelle estoit ceste similitude;” — “and his disciples interrogated him, asking what was this parable.” 10. But he said, To you it is given to know the mysteries “De cognoistre les secrets;” — “to know the secrets.” of the kingdom of God, but to the rest by parables; that seeing, they may not see, and hearing, they may not understand. — (A little after,) 18. Consider then how you hear. For whosoever hath, it shall be given to him; and whosoever hath not, even that which he thinketh that he hath shall be taken from him.

Luke 10:23-24.

23. And turning to his disciples, he said to them privately, Blessed are the eyes that see the things which you see. 24. For I say to you, That many prophets and kings have desired to see the things which you see, and have not seen them; and to hear the things which you hear, and have not heard them.

43. But when the unclean spirit hath gone out. He speaks of scribes and hypocrites of a similar character, who, despising the grace of God, enter into a conspiracy with the devil. Against such persons he pronounces that punishment which their ingratitude deserves. To make his doctrine more extensively useful, he points out, in a general manner, the condemnation that awaits those who, despising the grace offered to them, again open the door to the devil. But as almost every particle has great weight, there are some points that must be noticed in their order, before we come to treat the substance of the parable.

What Christ says about the going out of the devil is intended to magnify the power and efficacy of the grace of God. Whenever God draws near to us, and, above all, when he approaches us in the person of his Son, the design is, to rescue us from the tyranny of the devil, and to receive us into his favor. This had been openly declared by Christ in the miracle which he had lately performed. As it is the peculiar office of Christ to banish wicked spirits, that they may no longer reign over men, the devil is justly said to go out of those men to whom Christ exhibits himself as a Redeemer. Though the presence of Christ is not efficacious to all, because unbelievers render it useless to them, yet he intended to point out why he visits us, what is implied in his coming, and how it is regarded by wicked spirits; for in every case in which Christ operates on men, the devils are drawn into a contest with him, and sink beneath his power. Let us, therefore, hold it to be a settled point, that the devil is cast out of us, whenever Christ shines upon us, and displays his grace towards us by some manifestation.

Secondly, the wretched condition of the whole human race is here described to us; for it follows that the devil has a residence within man, since he is driven from it by the Son of God. Now what is here said relates not to one individual or to another, but to the whole posterity of Adam. And this is the glory of our nature, that the devil has his seat within us, and inhabits both the body and the soul. So much the more illustrious is the display of the mercy of God, when we, who were the loathsome dens of the devil, are made temples to Himself, and consecrated for a habitation of His Spirit.

Thirdly, we have here a description of Satan’s nature. He never ceases to do us injury, but is continually busy, and moves from one place to another. In a word, he directs all his efforts to accomplish our destruction; and above all, when he has been vanquished and put to flight by Christ, it only tends more to whet his rage and keenness to do us injury. “Il aiguise tant plus son appetit enrage de nous mal-faire;” — “so much the more does it whet his enraged appetite to do us injury.” Before Christ makes us partakers of his energy, it seems as if it were in sport and amusement that this enemy reigns over us; “Ce mal-heureux ennemi nous manie tout a son aise, et regne en nous comme en se iouant;” — “this unhappy foe governs us altogether at his ease, and reigns over us, as it were, in sport.” but when he has been driven out, he conceives resentment at having lost his prey, collects new forces, and arouses all his senses to attack us anew.

He walketh through dry places. This is a metaphorical expression, and denotes that to dwell out of men is to him a wretched banishment, and resembles a barren wilderness. Such, too, is the import of the phrase, seeking rest, so long as he dwells out of men; for then he is displeased and tormented, and ceases not to labor by one means or by another, till he recover what he has lost. “Iusques a ce qu’il retrouve la proye qu’on luy a ostee d’entremains;” — “till he recover the prey that has been snatched out of his hands.” Let us, therefore, learn that, as soon as Christ calls us, a sharper and fiercer contest is prepared for us. Though he meditates the destruction of all, and though the words of Peter apply to all without exception, that he

goeth about as a roaring lion, and seeketh whom he may devour, (1 Peter 5:8,)

yet we are plainly taught by these words of Christ, that Satan views with deeper hatred, and attacks with greater fierceness and rage, those who have been rescued from his snares. Such an admonition, however, ought not to inspire us with terror, but to arouse us to keep diligent watch, and to put on the spiritual armor, that we may make a brave resistance.

44. He findeth it empty Christ is unquestionably describing those who, being destitute of the Spirit of God, are prepared for receiving the devil; for believers, in whom the Spirit of God efficaciously dwells, are fortified on all sides, so that no opening is left for Satan. The metaphor of a house swept and embellished is taken from men who find pleasure in the cleanness and neatness of their apartments; for to Satan no sight is beautiful but deformity itself, and no smell is sweet but filth and nastiness. The meaning therefore is, that Satan never finds a more appropriate habitation within us, than when, having parted with Christ, we receive Satan as a guest. “Que quand, laissans Christ, et nous esloignans de luy, nous attirons c’est hoste a nous;” — “that when leaving Christ, and withdrawing from him, we entice this guest.” His highest delight is in that emptiness by which the neglect of divine grace is followed. “Ce qu’il aime donc le plus, et ou il prend un souverain plaisir, c’est ceste place vuide qui se fait quand l’homme ne tient conte de la grace de Dieu, et est nonchalant d’en bien user;” — “that which he loves most, and in which he takes a supreme pleasure, is the emptiness which is produced, when man sets no value on the grace of God, and is indifferent about making a good use of it.”

45. He taketh with him seven other spirits The number seven is here used indefinitely, as in many other passages. By these words Christ shows that if we fall from his grace, our subjection to Satan is doubled, so that he treats us with greater cruelty than before, and that this is the just punishment of our slothfulness. “En sorte qu’il nous tient le pied sur la gorge plus estroitement que devant: et qu’en cela nous recevons une iuste recompense et punition de nostre nonchalance;” — “so that he holds his foot upon our throat more straitly than before; and that in this we have a just reward of our indifference.” Let us not then suppose that the devil has been vanquished by a single combat, because he has once gone out of us. On the contrary, let us remember that, as his lodgment within us was of old standing, ever since we were born, he has knowledge and experience of all the approaches by which he may reach us; and that, if there be no open and direct entrance, he has dexterity enough to creep in by small holes or winding crevices. “Et s’il n’y pent entrer de front et apertement, il est assez fin pour s’y fourrer secretement par dessous terre, ou par quelque fente a coste;”— “and if he cannot enter it in front and openly, he is cunning enough to dig into it secretly below ground, or by some chink in the side.” We must, therefore, endeavor that Christ, holding his reign within us, may block up all the entrances of his adversary. Whatever may be the fierceness or violence of Satan’s attacks, they ought not to intimidate the sons of God, whom the invincible power of the Holy Spirit preserves in safety. We know that the punishment which is here threatened is addressed to none but those who despise the grace of God, and who, by extinguishing the light of faith, and banishing the desire of godliness, “Et effacans l’amour de la crainte de Dieu;” — “and effacing the love of the fear of God.” become profane.

MATTHEW 12:46-50; Mark 3:31-35; Luke 11:27-28; 8:19-21

Matthew 12:46-50

Mark 3:31-35

Luke 11:27-28

46. And while he was still talking to the multitudes, lo, his mother and his brethren stood without, desiring to speak to him. 47. And one said to him, Lo, thy mother and thy brethren stand without, desiring to speak to thee. 48. But he answering said to him who had told him, Who is my mother, or who are my brethren? 49. And stretching out his hand toward his disciples, he said, Lo, my mother and my brethren. 50. For whosoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother.

31. And his mother and brethren came, and standing without, sent to him to call him. “Et estans dehors envoyerent quelques uns vers luy pour l’appeler;” — “and being without, sent some persons to him to call him.” 32. And the multitude was sitting around him, and they say to him, Lo, thy mother and thy brethren without seek thee. 33. And he answered, saying to them, Who is my mother and my brethren? 34. And when he had looked all around on the disciples sitting around him, he said, Lo, my mother and my brethren. 35. For he who shall do the will of God is my brother, and my sister, and mother.

27. And it happened while he was saying these things, a certain woman from among the multitude, raising her voice, said to him, Blessed is the womb that bore thee, and the breasts which thou hath sucked. 28. but he said, Nay, rather, blessed are they that hear the word of God, and keep it.

Luke 8:19-21

19. And his mother and his brethren came to him, and could not reach him on account of the crowd. 20. And it was related and told him, Thy mother and thy brethren stand without, desiring to see thee. 21. Who answering said to them, My mother and my brethren are those who hear the word of God, and do it. “Mais luy respondant leur dit, Ceux-la sont ma mere et mes freres, qui oyent la parole de Dieu, et la mettent en effect;” — “but he answering said to them, Those are my mother and my brethren, who hear the word of God, and put it in practice.”

Matthew 12:48. Who is my mother? These words were unquestionably intended to reprove Mary’s eagerness, and she certainly acted improperly in attempting to interrupt the progress of his discourse. “Et de faict, c’estoit mal avise a elle de vouloir ainsi rompre son propos, lors qu’il enseignoit;” — “and in fact, it was foolish in her to wish to break off his discourse in this manner, while he was teaching.” At the same time, by disparaging the relationship of flesh and blood, our Lord teaches a very useful doctrine; for he admits all his disciples and all believers to the same honorable rank, as if they were his nearest relatives, or rather he places them in the room of his mother and brethren Now this statement is closely connected with the office of Christ; for he tells us that he has been given, not to a small number of individuals, but to all the godly, who are united in one body with him by faith. He tells us also, that there is no tie of relationship more sacred than spiritual relationship, because we ought not to think of him according to the flesh, but according to the power of his Spirit which he has received from the Father to renew men, so that those who are by nature the polluted and accursed seed of Abraham begin to be by grace the holy and heavenly sons of God. In like manner, Paul affirms that to know Christ after the flesh is not to know him properly, (2 Corinthians 5:16,) because we ought rather to consider that renovation of the world, which far exceeds human power, and which takes place when he forms us anew by his Spirit to the image of God. To sum up the whole, this passage, first, teaches us to behold Christ with the eyes of faith; and, secondly, it informs us, that every one who is regenerated by the Spirit, and gives himself up entirely to God for true justification, is thus admitted to the closest union with Christ, and becomes one with him.

50. For whosoever shall do the will of my Father who is in heaven. When he says that they do the will of his Father, he does not mean that they fulfill, in a perfect manner, the whole righteousness of the law; for in that sense the name brother, which is here given by him to his disciples, would not apply to any man. “Ne conviendroit a homme vivant;” — “would not apply to any man living.” But his design is, to bestow the highest commendation on faith, which is the source and origin of holy obedience, and at the same time covers the defects and sins of the flesh, that they may not be imputed. This, says Christ in a well-known passage,

is the will of my Father, that whosoever seeth the Son, and believeth in him, may not perish, but have eternal life, (John 6:40.)

Although these words seem to imply that Christ has no regard to the ties of blood, yet we know that in reality he paid the strictest attention to human order, “Qu’a la verite il a observe et entretenu en toute sainctete l’ordre qui est entre les hommes;” — “that in reality he observed and maintained.” and discharged his lawful duties towards relatives; but points out that, in comparison of spiritual relationship, no regard, or very little, is due to the relationship of the flesh. Let us therefore attend to this comparison, so as to perform all that nature can justly claim, and, at the same time, not to be too strongly attached to flesh and blood. Again, as Christ bestows on the disciples of his Gospel the inestimable honor of being reckoned as his brethren, we must be held guilty of the basest ingratitude, if we do not disregard all the desires of the flesh, and direct every effort towards this object.

Matthew 12:38-42; Luke 11:16, 29-32

Matthew 12:38-42

Luke 11:16, 29-32

38. Then some of the scribes and Pharisees asked him, saying, Master, we desire to see a sign from thee. 39. But he answering said to them, A wicked and adulterous generation seeketh a sign, “Ausquels il respondit, et leur dit, La nation meschante et adultere (ou, bastarde) requiert un signe;” — “to whom he answered, and said to them, The wicked and adulterous (or, bastard) nation demandeth a sign.” and a sign shall not be given to it, except the sign of Jonah the prophet. 40. For as Jonah was in the belly of the whale three days and three nights, so will the Son of man be three days and three nights in the heart of the earth. 41. The men of Nineveh will rise in judgment with this generation, and will condemn it: for they repented at the preaching of Jonah; and, lo, a greater than Jonah is here. “Et voyci, il y a ici plus que Ionas;” — “and, lo, there is here a greater than Jonah.” 42. The queen of the south will rise in judgment with this generation, and will condemn it: for she came from the ends of the earth to hear the wisdom of Solomon; and, lo, a greater than Solomon is here. “Et voyci, il y a ici plus que Salomon;” — “and, lo, there is here a greater than Solomon.”

16. And others tempting, sought from him a sign from heaven. — (A little after.) 29. And while the multitudes were crowding together, he began to say, This is a wicked generation: it seeketh a sign, and a sign shall not be given to it, except the sign of Jonah the prophet. 30. For as Jonah was a sign to the Ninevites, so shall the Son of man be also to this nation. 31. The queen of the south will rise in judgment with the men of this nation, and will condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and, lo, a great than Solomon is here. 32. The men of Nineveh will rise in judgment with this nation, and will condemn it: for they were brought to repentance by the preaching of Jonah; and, lo, a greater than Jonah is here.

CHAPTER 12

Mt 12:1-8. Plucking Corn Ears on the Sabbath Day. ( = Mr 2:23-28; Lu 6:1-5).

The season of the year when this occurred is determined by the event itself. Ripe corn ears are found in the fields only just before harvest. The barley harvest seems clearly intended here, at the close of our March and beginning of our April. It coincided with the Passover season, as the wheat harvest with Pentecost. But in Luke (Lu 6:1) we have a still more definite note of time, if we could be certain of the meaning of the peculiar term which he employs to express it. "It came to pass (he says) on the sabbath, which was the first-second," for that is the proper rendering of the word, and not "the second sabbath after the first," as in our version. Of the various conjectures what this may mean, that of Scaliger is the most approved, and, as we think, the freest from difficulty, namely, the first sabbath after the second day of the Passover; that is, the first of the seven sabbaths which were to be reckoned from the second day of the Passover, which was itself a sabbath, until the next feast, the feast of Pentecost (Le 23:15, 16; De 16:9, 10) In this case, the day meant by the Evangelist is the first of those seven sabbaths intervening between Passover and Pentecost. And if we are right in regarding the "feast" mentioned in Joh 5:1 as a Passover, and consequently the second during our Lord's public ministry (see on Joh 5:1), this plucking of the ears of corn must have occurred immediately after the scene and the discourse recorded in Joh 5:19-47, which, doubtless, would induce our Lord to hasten His departure for the north, to avoid the wrath of the Pharisees, which He had kindled at Jerusalem. Here, accordingly, we find Him in the fields--on His way probably to Galilee.

1. At that time Jesus went on the sabbath day through the corn--"the cornfields" (Mr 2:23; Lu 6:1).

and his disciples were an hungered--not as one may be before his regular meals; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity.

and began to pluck the ears of corn, and to eat--"rubbing them in their hands" (Lu 6:1).

2. But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day--The act itself was expressly permitted (De 23:25). But as being "servile work," which was prohibited on the sabbath day, it was regarded as sinful.

3. But he said unto them, Have ye not read--or, as Mark (Mr 2:25) has it, "Have ye never read."

what David did when he was an hungered, and they that were with him--(1Sa 21:1-6)

4. How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?--No example could be more apposite than this. The man after God's own heart, of whom the Jews ever boasted, when suffering in God's cause and straitened for provisions, asked and obtained from the high priest what, according to the law, it was illegal for anyone save the priests to touch. Mark (Mr 2:26) says this occurred "in the days of Abiathar the high priest." But this means not during his high priesthood--for it was under that of his father Ahimelech--but simply, in his time. Ahimelech was soon succeeded by Abiathar, whose connection with David, and prominence during his reign, may account for his name, rather than his father's, being here introduced. Yet there is not a little confusion in what is said of these priests in different parts of the Old Testament. Thus he is called both the son of the father of Ahimelech (1Sa 22:20; 2Sa 8:17); and Ahimelech is called Ahiah (1Sa 14:3), and Abimelech (1Ch 18:16).

5. Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath--by doing "servile work."

and are blameless?--The double offerings required on the sabbath day (Nu 28:9) could not be presented, and the new-baked showbread (Le 24:5; 1Ch 9:32) could not be prepared and presented every sabbath morning, without a good deal of servile work on the part of the priests; not to speak of circumcision, which, when the child's eighth day happened to fall on a sabbath, had to be performed by the priests on that day. (See on Joh 7:22, 23).

6. But I say unto you, That in this place is one greater than the temple--or rather, according to the reading which is best supported, "something greater." The argument stands thus: "The ordinary rules for the observance of the sabbath give way before the requirements of the temple; but there are rights here before which the temple itself must give way." Thus indirectly, but not the less decidedly, does our Lord put in His own claims to consideration in this question--claims to be presently put in even more nakedly.

7. But if ye had known what this meaneth, I will have mercy, and not sacrifice--(Ho 6:6; Mi 6:6-8, &c.). See on Mt 9:13.

ye would not have condemned the guiltless--that is, Had ye understood the great principle of all religion, which the Scripture everywhere recognizes--that ceremonial observances must give way before moral duties, and particularly the necessities of nature--ye would have refrained from these captious complaints against men who in this matter are blameless. But our Lord added a specific application of this great principle to the law of the sabbath, preserved only in Mark: "And he said unto them, the sabbath was made for man, and not man for the sabbath" (Mr 2:27). A glorious and far-reaching maxim, alike for the permanent establishment of the sabbath and the true freedom of its observance.

8. For the Son of man is Lord even of the sabbath day--In what sense now is the Son of man Lord of the sabbath day? Not surely to abolish it--that surely were a strange lordship, especially just after saying that it was made or instituted for MAN--but to own it, to interpret it, to preside over it, and to ennoble it, by merging it in the "Lord's Day" (Re 1:10), breathing into it an air of liberty and love necessarily unknown before, and thus making it the nearest resemblance to the eternal sabbatism.

Mt 12:9-21. The Healing of a Withered Hand on the Sabbath Day and Retirement of Jesus to Avoid Danger. ( = Mr 3:1-12; Lu 6:6-11).

Healing of a Withered Hand (Mt 12:9-14).

9. And when he was departed thence--but "on another sabbath" (Lu 6:6).

he went into their synagogue--"and taught." He had now, no doubt, arrived in Galilee; but this, it would appear, did not occur at Capernaum, for after it was over, He "withdrew Himelf," it is said "to the sea" (Mr 3:7), whereas Capernaum was at the sea.

And, behold, there was a man which had his hand withered--disabled by paralysis (as in 1Ki 13:4). It was his right hand, as Luke (Lu 6:6) graphically notes.

And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him--Mark and Luke (Mr 3:2; Lu 6:7) say they "watched Him whether He would heal on the sabbath day." They were now come to the length of dogging His steps, to collect materials for a charge of impiety against Him. It is probable that it was to their thoughts rather than their words that Jesus addressed Himself in what follows.

11. And he said unto them, What man shall there be among you that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?

12. How much then is a man better than a sheep?--Resistless appeal! "A righteous man regardeth the life of his beast" (Pr 12:10), and would instinctively rescue it from death or suffering on the sabbath day; how much more his nobler fellow man! But the reasoning, as given in the other two Gospels, is singularly striking: "But He knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. Then said Jesus unto them, I will ask you one thing: Is it lawful on the sabbath days to do good, or to do evil? to save life or to destroy it?" (Lu 6:8, 9), or as in Mark (Mr 3:4), "to kill?" He thus shuts them up to this startling alternative: "Not to do good, when it is in the power of our hand to do it, is to do evil; not to save life, when we can, is to kill"--and must the letter of the sabbath rest be kept at this expense? This unexpected thrust shut their mouths. By this great ethical principle our Lord, we see, held Himself bound, as man. But here we must turn to Mark, whose graphic details make the second Gospel so exceedingly precious. "When He had looked round about on them with anger, being grieved for the hardness of their hearts, He saith unto the man" (Mr 3:5). This is one of the very few passages in the Gospel history which reveal our Lord's feelings. How holy this anger was appears from the "grief" which mingled with it at "the hardness of their hearts."

13. Then saith he to the man, Stretch forth thine hand. And he stretched it forth--the power to obey going forth with the word of command.

and it was restored whole, like as the other--The poor man, having faith in this wonderful Healer--which no doubt the whole scene would singularly help to strengthen--disregarded the proud and venomous Pharisees, and thus gloriously put them to shame.

14. Then the Pharisees went out, and held a council against him, how they might destroy him--This is the first explicit mention of their murderous designs against our Lord. Luke (Lu 6:11) says, "they were filled with madness, and communed one with another what they might do to Jesus." But their doubt was not, whether to get rid of Him, but how to compass it. Mark (Mr 3:6), as usual, is more definite: "The Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him." These Herodians were supporters of Herod's dynasty, created by Cæsar--a political rather than religious party. The Pharisees regarded them as untrue to their religion and country. But here we see them combining together against Christ as a common enemy. So on a subsequent occasion (Mt 22:15, 16).

Jesus Retires to Avoid Danger (Mt 12:15-21).

15. But when Jesus knew it, he withdrew himself from thence--whither, our Evangelist says not; but Mark (Mr 3:7) says "it was to the sea"--to some distance, no doubt, from the scene of the miracle, the madness, and the plotting just recorded.

and great multitudes followed him, and he healed them all--Mark gives the following interesting details: "A great multitude from Galilee followed Him, and from Judea and from Jerusalem, and from Idumea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things He did, came unto Him. And He spake to His disciples, that a small ship"--or "wherry"--"should wait on Him because of the multitude, lest they should throng Him. For He had healed many; insomuch that they pressed upon Him for to touch Him, as many as had plagues. And unclean spirits, when they saw Him, fell down before Him, and cried, saying, Thou art the Son of God. And He straitly charged them that they should not make Him known" (Mr 3:7-12). How glorious this extorted homage to the Son of God! But as this was not the time, so neither were they the fitting preachers, as Bengel says. (See on Mr 1:25, and compare Jas 2:19). Coming back now to our Evangelist: after saying, "He healed them all," he continues:

16. And charged them--the healed.

that they should not make him known--(See on Mt 8:4).

17. That it might be fulfilled which was spoken by Esaias the prophet, saying--(Is 42:1).

18. Behold 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 show judgment to the Gentiles.

19. He shall not strive nor cry; neither shall any man hear his voice in the streets.

20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory--"unto truth," says the Hebrew original, and the Septuagint also. But our Evangelist merely seizes the spirit, instead of the letter of the prediction in this point. The grandeur and completeness of Messiah's victories would prove, it seems, not more wonderful than the unobtrusive noiselessness with which they were to be achieved. And whereas one rough touch will break a bruised reed, and quench the flickering, smoking flax, His it should be, with matchless tenderness, love, and skill, to lift up the meek, to strengthen the weak hands and confirm the feeble knees, to comfort all that mourn, to say to them that are of a fearful heart, Be strong, fear not.

21. And in his name shall the Gentiles trust--Part of His present audience were Gentiles--from Tyre and Sidon--first-fruits of the great Gentile harvest contemplated in the prophecy.

Mt 12:22-37. A Blind and Dumb Demoniac Healed and Reply to the Malignant Explanation Put upon It. ( = Mr 3:20-30; Lu 11:14-23).

The precise time of this section is uncertain. Judging from the statements with which Mark introduces it, we should conclude that it was when our Lord's popularity was approaching its zenith, and so before the feeding of the five thousand. But, on the other hand, the advanced state of the charges brought against our Lord, and the plainness of His warnings and denunciations in reply, seem to favor the later period at which Luke introduces it. "And the multitude," says Mark (Mr 3:20, 21), "cometh together again," referring back to the immense gathering which Mark had before recorded (Mr 2:2)--"so that they could not so much as eat bread. And when His friends"--or rather, "relatives," as appears from Mt 12:31, and see on Mt 12:46--"heard of it, they went out to lay hold on Him; for they said, He is beside Himself." Compare 2Co 5:13, "For whether we be beside ourselves, it is to God."

22. Then was brought unto him one possessed with a devil--"a demonized person."

blind and dumb, and he healed him, insomuch that the blind and the dumb both spake and saw.

23. And all the people were amazed, and said, Is not this the son of David?--The form of the interrogative requires this to be rendered, "Is this the Son of David?" And as questions put in this form (in Greek) suppose doubt, and expect rather a negative answer, the meaning is, "Can it possibly be?"--the people thus indicating their secret impression that this must be He; yet saving themselves from the wrath of the ecclesiastics, which a direct assertion of it would have brought upon them. (On a similar question, see on Joh 4:29; and on the phrase, "Son of David," see on Mt 9:27).

24. But when the Pharisees heard it--Mark (Mr 3:22) says, "the scribes which came down from Jerusalem"; so that this had been a hostile party of the ecclesiastics, who had come all the way from Jerusalem to collect materials for a charge against Him. (See on Mt 12:14).

they said, This fellow--an expression of contempt.

doth not cast out devils, but by Beelzebub--rather, "Beelzebul" (see on Mt 10:25).

the prince of the devils--Two things are here implied--first, that the bitterest enemies of our Lord were unable to deny the reality of His miracles; and next, that they believed in an organized infernal kingdom of evil, under one chief. This belief would be of small consequence, had not our Lord set His seal to it; but this He immediately does. Stung by the unsophisticated testimony of "all the people," they had no way of holding out against His claims but by the desperate shift of ascribing His miracles to Satan.

25. And Jesus knew their thoughts--"called them" (Mr 3:23).

and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand--"house," that is, "household"

26. And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?--The argument here is irresistible. "No organized society can stand--whether kingdom, city, or household--when turned against itself; such intestine war is suicidal: But the works I do are destructive of Satan's kingdom: That I should be in league with Satan, therefore, is incredible and absurd."

27. And if I by Beelzebub cast out devils, by whom do your children--"your sons," meaning here the "disciples" or pupils of the Pharisees, who were so termed after the familiar language of the Old Testament in speaking of the sons of the prophets (1Ki 20:35; 2Ki 2:3, &c.). Our Lord here seems to admit that such works were wrought by them; in which case the Pharisees stood self-condemned, as expressed in Luke (Lu 11:19), "Therefore shall they be your judges."

28. But if I cast out devils by the Spirit of God--In Luke (Lu 11:20) it is, "with (or 'by') the finger of God." This latter expression is just a figurative way of representing the power of God, while the former tells us the living Personal Agent was made use of by the Lord Jesus in every exercise of that power.

then--"no doubt" (Lu 11:20).

the kingdom of God is come unto you--rather "upon you," as the same expression is rendered in Luke (Lu 11:20):--that is, "If this expulsion of Satan is, and can be, by no other than the Spirit of God, then is his Destroyer already in the midst of you, and that kingdom which is destined to supplant his is already rising on its ruins."

29. Or else how can one enter into a strong man's house--or rather, "the strong man's house."

and spoil his goods, except he first bind the strong man? and then he will spoil his house.

30. He that is not with me is against me; and he that gathereth not with me scattereth abroad--On this important parable, in connection with the corresponding one (Mt 12:43-45), see on Lu 11:21-26.

31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men--The word "blasphemy" properly signifies "detraction," or "slander." In the New Testament it is applied, as it is here, to vituperation directed against God as well as against men; and in this sense it is to be understood as an aggravated form of sin. Well, says our Lord, all sin--whether in its ordinary or its more aggravated forms--shall find forgiveness with God. Accordingly, in Mark (Mr 3:28) the language is still stronger: "All sin shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme." There is no sin whatever, it seems, of which it may be said, "That is not a pardonable sin." This glorious assurance is not to be limited by what follows; but, on the contrary, what follows is to be explained by this.

but the blasphemy against the Holy Ghost shall not be forgiven unto men.

32. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come--In Mark the language is awfully strong, "hath never forgiveness, but is in danger of eternal damnation" (Mr 3:20)--or rather, according to what appears to be the preferable though very unusual reading, "in danger of eternal guilt"--a guilt which he will underlie for ever. Mark has the important addition (Mr 3:30), "Because they said, He hath an unclean spirit." (See on Mt 10:25). What, then, is this sin against the Holy Ghost--the unpardonable sin? One thing is clear: Its unpardonableness cannot arise from anything in the nature of sin itself; for that would be a naked contradiction to the emphatic declaration of Mt 12:31, that all manner of sin is pardonable. And what is this but the fundamental truth of the Gospel? (See Ac 13:38, 39; Ro 3:22, 24; 1Jo 1:7, &c.). Then, again when it is said (Mt 12:32), that to speak against or blaspheme the Son of man is pardonable, but the blasphemy against the Holy Ghost is not pardonable, it is not to be conceived that this arises from any greater sanctity in the one blessed Person than the other. These remarks so narrow the question that the true sense of our Lord's words seem to disclose themselves at once. It is a contrast between slandering "the Son of man" in His veiled condition and unfinished work--which might be done "ignorantly, in unbelief" (1Ti 1:13), and slandering the same blessed Person after the blaze of glory which the Holy Ghost was soon to throw around His claims, and in the full knowledge of all that. This would be to slander Him with eyes open, or to do it "presumptuously." To blaspheme Christ in the former condition--when even the apostles stumbled at many things--left them still open to conviction on fuller light: but to blaspheme Him in the latter condition would be to hate the light the clearer it became, and resolutely to shut it out; which, of course, precludes salvation. (See on He 10:26-29). The Pharisees had not as yet done this; but in charging Jesus with being in league with hell they were displaying beforehand a malignant determination to shut their eyes to all evidence, and so, bordering upon, and in spirit committing, the unpardonable sin.

33. Either make the tree good, &c.

34. O generation of vipers--(See on Mt 3:7).

how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh--a principle obvious enough, yet of deepest significance and vast application. In Lu 6:45 we find it uttered as part of the discourse delivered after the choice of the apostles.

35. A good man, out of the good treasure of the heart, bringeth forth good things--or, "putteth forth good things":

and an evil man, out of the evil treasure, bringeth forth evil things--or "putteth forth evil things." The word "putteth" indicates the spontaneity of what comes from the heart; for it is out of the abundance of the heart that the mouth speaketh. We have here a new application of a former saying (see on Mt 7:16-20). Here, the sentiment is, "There are but two kingdoms, interests, parties--with the proper workings of each: If I promote the one, I cannot belong to the other; but they that set themselves in wilful opposition to the kingdom of light openly proclaim to what other kingdom they belong. As for you, in what ye have now uttered, ye have but revealed the venomous malignity of your hearts."

36. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment--They might say, "It was nothing: we meant no evil; we merely threw out a supposition, as one way of accounting for the miracle we witnessed; if it will not stand, let it go; why make so much of it, and bear down with such severity for it?" Jesus replies, "It was not nothing, and at the great day will not be treated as nothing: Words, as the index of the heart, however idle they may seem, will be taken account of, whether good or bad, in estimating character in the day of judgment."

Mt 12:38-50. A Sign Demanded and the Reply--His Mother and Brethren Seek to Speak with Him, and the Answer. ( = Lu 11:16, 24-36; Mr 3:31-35; Lu 8:19-21).

A Sign Demanded, and the Reply (Mt 12:38-45).

The occasion of this section was manifestly the same with that of the preceding.

38. Then certain of the scribes and of the Pharisees answered, saying, Master--"Teacher," equivalent to "Rabbi."

we would see a sign from thee--"a sign from heaven" (Lu 11:16); something of an immediate and decisive nature, to show, not that His miracles were real--that they seemed willing to concede--but that they were from above, not from beneath. These were not the same class with those who charged Him with being in league with Satan (as we see from Lu 11:15, 16); but as the spirit of both was similar, the tone of severe rebuke is continued.

39. But he answered and said unto them--"when the people were gathered thick together" (Lu 11:29).

an evil and adulterous generation--This latter expression is best explained by Jr 3:20, "Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with Me, O house of Israel, saith the Lord." For this was the relationship in which He stood to the covenant-people--"I am married unto you" (Jr 3:14).

seeketh after a sign--In the eye of Jesus this class were but the spokesmen of their generation, the exponents of the reigning spirit of unbelief.

and there shall no sign be given to it, but the sign of the prophet Jonas.

40. For as Jonas was--"a sign unto the Ninevites, so shall also the Son of man be to this generation" (Lu 11:30). For as Jonas was

three days and three nights in the whale's belly--(Jon 1:17).

so shall the Son of man be three days and three nights in the heart of the earth--This was the second public announcement of His resurrection three days after His death. (For the first, see Joh 2:19). Jonah's case was analogous to this, as being a signal judgment of God; reversed in three days; and followed by a glorious mission to the Gentiles. The expression "in the heart of the earth," suggested by the expression of Jonah with respect to the sea (2:3, in the Septuagint), means simply the grave, but this considered as the most emphatic expression of real and total entombment. The period during which He was to lie in the grave is here expressed in round numbers, according to the Jewish way of speaking, which was to regard any part of a day, however small, included within a period of days, as a full day. (See 1Sa 30:12, 13; Es 4:16; 5:1; Mt 27:63, 64, &c.).

41. The men of Nineveh shall rise in judgment with this generation, &c.--The Ninevites, though heathens, repented at a man's preaching; while they, God's covenant-people, repented not at the preaching of the Son of God--whose supreme dignity is rather implied here than expressed.

42. The queen of the south shall rise up in the judgment with this generation, &c.--The queen of Sheba (a tract in Arabia, near the shores of the Red Sea) came from a remote country, "south" of Judea, to hear the wisdom of a mere man, though a gifted one, and was transported with wonder at what she saw and heard (1Ki 10:1-9). They, when a Greater than Solomon had come to them, despised and rejected, slighted and slandered Him.

43-45. When the unclean spirit is gone out of a man, &c.--On this important parable, in connection with the corresponding one (Mt 12:29) see on Lu 11:21-26.

A charming little incident, given only in Lu 11:27, 28, seems to have its proper place here.

Lu 11:27:

And it came to pass, as He spake these things, a certain woman of the company--out of the crowd.

lifted up her voice and said unto Him, Blessed is the womb that bare Thee, and the paps which Thou hast sucked--With true womanly feeling she envies the mother of such a wonderful Teacher. And a higher and better than she had said as much before her (see on Lu 1:28). How does our Lord, then, treat it? He is far from condemning it. He only holds up as "blessed rather" another class: Lu 11:28:

But he said, Yea rather, blessed are they that hear the word of God, and keep it--in other words, the humblest real saint of God. How utterly alien is this sentiment from the teaching of the Church of Rome, which would doubtless excommunicate any one of its members that dared to talk in such a strain!

His Mother and Brethren Seek to Speak with Him and the Answer (Mt 12:46-50).

46. While he yet talked to the people, behold, his mother and his brethren--(See on Mt 13:55, 56).

stood without, desiring to speak with him--"and could not come at Him for the press" (Lu 8:19). For what purpose these came, we learn from Mr 3:20, 21. In His zeal and ardor He seemed indifferent both to food and repose, and "they went to lay hold of Him" as one "beside Himself." Mark (Mr 3:32) says graphically, "And the multitude sat about Him"--or "around Him."

47. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee, &c.--Absorbed in the awful warnings He was pouring forth, He felt this to be an unseasonable interruption, fitted to dissipate the impression made upon the large audience--such an interruption as duty to the nearest relatives did not require Him to give way to. But instead of a direct rebuke, He seizes on the incident to convey a sublime lesson, expressed in a style of inimitable condescension.

49. And he stretched forth his hand toward his disciples--How graphic is this! It is the language evidently of an eye-witness.

and said, Behold my mother and my brethren!

50. For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother--that is, "There stand here the members of a family transcending and surviving this of earth: Filial subjection to the will of My Father in heaven is the indissoluble bond of union between Me and all its members; and whosoever enters this hallowed circle becomes to Me brother, and sister, and mother!"

At that time Jesus went on the Sabbath-day through the corn - "The time is determined by Luke in these words, εν σαββατω δευτεροπρωτω, that is, on the Sabbath from the second-first. "Provision was made by the Divine law that the sheaf of first-fruits should be offered on the second day of the pass-over week, Lev 23:10, Lev 23:11. On the morrow after the Sabbath, the priest shall shake (or wave) it. Not on the morrow after the ordinary Sabbath of the week, but the morrow after the first of the pass-over week, which was a Sabbatic day, Exo 12:16; Lev 23:7. Hence the seventy, επαυριον της πρωτης, the morrow of the first day; the Chaldee, the morrow after the holy day. The rabbins, Solomon and Menachen, have it, On the morrow after the first day of the pass-over feast; of which mention had been made in the verses foregoing. "But now, from the second day of the pass-over solemnity, wherein the sheaf was offered, were numbered seven weeks to pentecost: for the day of the sheaf, and the day of pentecost did mutually respect each other; for on this second day of the pass-over, the offering of the sheaf was supplicatory, and by way of prayer, beseeching a blessing upon the new corn, and leave to eat it, and to pot in the sickle into the standing corn. Now, the offering of the first-fruit loaves on the day of pentecost, (Lev 23:15-17), did respect the giving of thanks for the finishing and housing of the barley-harvest. Therefore, in regard of this relation, these two solemnities were linked together, that both might respect the harvest; that, the harvest beginning; this, the harvest ended: this depended on that, and was numbered seven weeks after it. Therefore, the computation of the time coming between could not but carry with it the memory of that second day of the pass-over week; and hence pentecost is called the feast of weeks, Deu 16:10. The true calculation of the time between could not otherwise be retained, as to Sabbaths, but by numbering thus: this is σαββατον δευτεροπρωτον, the first Sabbath after the second day of the pass-over. This is δευτεροδευρερον, the second Sabbath after that second day. And so of the rest. In the Jerusalem Talmud, the word שבת פרוטוגמייא shebeth protogamiya, the Sabbath, πρωτογαμιας, of the first marriage, is a composition not very unlike." Lightfoot.

His disciples were an hungered - Were hungry. The former is a mode of expression totally obsolete. How near does the translation of this verse come to our ancient mother-tongue, the Anglo-Saxon! - The Healer went on rest-day over acres: truly his learning knights hungred, and they began to pluck the ear and eaten - We may well wonder at the extreme poverty of Christ and his disciples. He was himself present with them, and yet permitted them to lack bread! A man, therefore, is not forsaken of God because he is in want. It is more honorable to suffer the want of all temporal things in fellowship with Christ and his followers, than to have all things in abundance in connection with the world.

Thy disciples do that which is not lawful to do - The Jews were so superstitious, concerning the observance of the Sabbath, that in their wars with Antiochus Epiphanes, and the Romans, they thought it a crime even to attempt to defend themselves on the Sabbath: when their enemies observed this, they deterred their operations to that day. It was through this, that Pompey was enabled to take Jerusalem. Dion. Cass. lib. xxxvi.

Those who know not the spirit and design of the divine law are often superstitious to inhumanity, and indulgent to impiety. An intolerant and censorious spirit in religion is one of the greatest curses a man can well fall under.

Have ye not read what David did - The original history is in 1Sam 21:1-6.

When he was an hungered - Here hearken to Kimchi, producing the opinion of the ancients concerning this story in these words: "Our rabbins of blessed memory say, that he gave him the shew-bread, etc. The interpretation also of the clause, Yea, though it were sanctified this day in the vessel, is this: It is a small thing to say, that it is lawful for us to eat These Loaves, taken from before the Lord, when we are hungry; for it would be lawful to eat this very loaf which is now set on, which is also sanctified in the vessel, (for the table sanctifieth), it would be lawful to eat even this, when another loaf is not present with you to give us, and we are so hunger-bitten. And a little after, There is nothing which may hinder taking care of life, beside idolatry, adultery, and murder. That is, a man, according to them, should do any thing but these in order to preserve life." See Lightfoot.

He entered into the house of God - Viz. the house of Ahimelech the priest, who dwelt at Nob, with whom the tabernacle then was, in which the Divine presence was manifested.

And did eat the shew - bread - Τους αρτους της προθεσεως - in Hebrew, לחם פנים lechem panim - bread of the presence, or faces, because this bread was to be set continually, לפני יהוה lipney Yehovah, before the face of Jehovah. See the notes on Exo 25:23, Exo 25:30. "Since part of the frankincense put in the bread was to be burnt on the altar for a memorial, Lev 24:7, and since Aaron and his sons were to eat it in the holy place, it is evident that this bread typified Christ, first presented as a sacrifice to, or in the presence of, Jehovah, and then becoming spiritual food to such as, in and through him, are spiritual priests to God. See Rev 1:6; Rev 5:10; Rev 20:6; also 1Pet 2:5." Parkhurst.

The priests - profane the Sabbath - Profane, i.e. put it to what might be called a common use, by slaying and offering up sacrifices, and by doing the services of the temple, as on common days, Exo 29:38; Num 28:9.

In this place is one greater than the temple - Does not our Lord refer here to Mal 3:1? Compare this with Heb 3:3. The Jews esteemed nothing greater than the temple, except that God who was worshipped in it. Christ, by asserting he was greater than the temple, asserts that he was God; and this he does, in still more direct terms, Mat 12:8, The Son of man is Lord of the Sabbath - is Institutor and Governor of it. Compare this with Gen 2:3 (note), and see the notes there.

I will have mercy, etc. - See this explained, Mat 9:13.

There are four ways in which positive laws may cease to oblige.

First, by the natural law of necessity.

Secondly, by a particular law, which is superior.

Thirdly, by the law of charity and mercy.

Fourthly, by the dispensation and authority of the Lawgiver.

These cases are all exemplified from Mat 12:4-8.

The Son of man is Lord even of the Sabbath-day - The change of the Jewish into the Christian Sabbath, called the Lord's day, Rev 1:10, shows that Christ is not only the Lord, but also the truth and completion of it. For it seems to have been by an especial providence that this change has been made and acknowledged all over the Christian world.

A man which had his hand withered - Probably through a partial paralysis. The man's hand was withered; but God's mercy had still preserved to him the use of his feet: He uses them to bring him to the public worship of God, and Jesus meets and heals him there. How true is the proverb - It is never so ill with us, but it might be much worse!

If it fall into a pit on the Sabbath - day, etc. - It was a canon among the Jews: "We must take a tender care of the goods of an Israelite." Hence: - "If a beast fall into a ditch, or into a pool of water, let (the owner) bring him food in that place if he can; but, if he cannot, let him bring clothes and litter, and bear up the beast; whence, if he can come up, let him come up, etc." "If a beast or its foal fall into a ditch on a holy day, R. Lazar saith, Let him lift up the former to kill him, and let him kill him; but let him give fodder to the other, lest he die in that place. R. Joshua saith, Let him lift up the former with the intention of killing him, although he kill him not; let him lift up the other also, although it be not in his mind to kill him." To these canons our Lord seems here very properly to appeal, in vindication of his intention to heal the distressed man. See Lightfoot.

Self-interest is a very decisive casuist, and removes abundance of scruples in a moment. It is always the first consulted, and the must readily obeyed. It is not sinful to hearken to it, but it must not govern nor determine by itself.

How much then is a man better than a sheep? - Our Lord's argument is what is called argumentum ad hominem; they are taken on their own ground, and confuted on their own maxims and conduct. There are many persons who call themselves Christians, who do more for a beast of burden or pleasure than they do for a man for whom Christ died! Many spend that on coursers, spaniels, and hounds, of which multitudes of the followers of Christ are destitute: - but this also shall come to judgment.

Wherefore, it is lawful to do well, etc. - This was allowed by a multitude of Jewish canons. See Schoettgen.

Stretch forth thine hand - The bare command of God is a sufficient reason of obedience. This man might have reasoned thus: "Lord, my hand is withered; how then can I stretch it out? Make it whole first, and afterwards I will do as thou commandest." This may appear reasonable, but in his case it would have been foolishness. At the command of the Lord he made the effort, and in making it the cure was effected! Faith disregards apparent impossibilities, where there is a command and promise of God. The effort to believe is, often, that faith by which the soul is healed.

A little before (Mat 12:6, Mat 12:8) Jesus Christ had asserted his Godhead, in this verse he proves it. What but the omnipotence of the living God could have, in a moment, restored this withered hand? There could be no collusion here; the man who had a real disease was instantaneously and therefore miraculously cured; and the mercy and power of God were both amply manifested in this business.

It is worthy of remark, that as the man was healed with a word, without even a touch, the Sabbath was unbroken, even according to their most rigid interpretation of the letter of the law.

Held a council against him - Nothing sooner leads to utter blindness, and hardness of heart, than envy. There are many who abandon themselves to pleasure-taking and debauchery on the Sabbath, who condemn a poor man whom necessity obliges to work on what is termed a holiday, or a national fast.

Jesus - withdrew himself from thence - It is the part of prudence and Christian charity not to provoke, if possible, the blind and the hardened; and to take from them the occasion of sin. A man of God is not afraid of persecution; but, as his aim is only to do good, by proclaiming every where the grace of the Lord Jesus, he departs from any place when he finds the obstacles to the accomplishment of his end are, humanly speaking, invincible, and that he can not do good without being the means of much evil. Yield to the stream when you cannot stem it.

Great multitudes followed him, and he healed them all - The rejection of the Gospel in one place has often been the means of sending it to and establishing it in another. Jesus healed all that followed him, i.e. all who had need of healing, and who desired to be healed; for thus the passage must be understood: - and is he not still the same? No soul shall ever implore his healing power in vain; but let it be remembered, that only those who follow Christ, and apply to him, are healed of their spiritual maladies.

Charged them that they should not make him known - See Mat 8:4. Jesus Christ, as God, could have easily concealed himself, but he chooses to do it as man, and to use no other than human means, as these were quite sufficient for the purpose, to teach us not to neglect them in our necessity. Indeed, he always used his power less on his own account, than on that of men.

Behold my servant - This title was given to our blessed Lord in several prophecies. See Isa 42:1; Isa 53:2. Christ assumes it, Psa 40:7-9. Compare these with Joh 17:4, and Phi 2:7. God required an acceptable and perfect service from man; but man, being sinful, could not perform it. Jesus, taking upon him the nature of man, fully performed the whole will of God, and communicates grace to all his followers, to enable them perfectly to love and worthily to magnify their Maker.

And he shall show judgment to the Gentiles - That is, He will publish the Gospel to the heathens; for the word κρισιν here answers to the word משפט mishpat of the prophet, and it is used among the Hebrews to signify laws, precepts, and a whole system or body of doctrine. See Psa 19:9; Psa 119:30, Psa 119:39; Isa 58:2.

He shall not strive, nor cry - The spirit of Christ is not a spirit of contention, murmuring, clamor, or litigiousness. He who loves these does not belong to him. Christ therefore fulfilled a prophecy by withdrawing from this place, on account of the rage of the Pharisees.

A bruised reed shall he not break - A reed is, in Scripture, the emblem of weakness, Eze 29:6; and a bruised reed must signify that state of weakness that borders on dissolution and death.

And smoking flax shall he not quench - Λινον τυφομενον. Λινος means the wick of a lamp, and τυφομενον is intended to point out its expiring state, when the oil has been all burnt away from it, and nothing is left but a mere snuff, emitting smoke. Some suppose the Jewish state, as to ecclesiastical matters, is here intended, the prophecy declaring that Christ would not destroy it, but leave it to expire of itself, as it already contained the principles of its own destruction. Others have considered it as implying that great tenderness with which the blessed Jesus should treat the weak and the ignorant, whose good desires must not be stifled, but encouraged. The bruised reed may recover itself, if permitted to vegetate under the genial influences of heaven; and the life and light of the expiring lamp may be supported by the addition of fresh oil. Jesus therefore quenches not faint desires after salvation, even in the worst and most undeserving of men; for even such desires may lead to the fullness of the blessing of the Gospel of peace.

Judgment unto victory - See Mat 12:18. By judgment, understand the Gospel, and by victory its complete triumph over Jewish opposition, and Gentile impiety. He will continue by these mild and gentle means to work till the whole world is Christianized, and the universe filled with his glory.

And in his name shall the Gentiles trust - Ελπιουσι, they shall hope. Jesus Christ is the sole hope and trust of mankind; to trust and hope in his name, Jesus, is to expect salvation and all things necessary from him alone, to despise, comparatively, all earthly promises, to esteem, love, and desire heavenly things only, and to bear with patience and tranquillity all the losses and evils of this life, upon the prospect and hope of that felicity which he has purchased for us.

One possessed with a devil, blind and dumb - A person from whom the indwelling demon took away both sight and hearing. Satan makes himself master of the heart, the eyes, and the tongue of the sinner. His heart he fills with the love of sin; his eyes he blinds that he may not see his guilt, and the perdition which awaits him; and his tongue he hinders from prayer and supplication, though he gives it increasing liberty in blasphemies, lies, slanders, etc. None but Jesus can redeem from this threefold captivity.

Is not this the son of David? - Is not this the true Messiah? Do not these miracles sufficiently prove it? See Isa 35:5.

Beelzebub - See Mat 10:25.

Every kingdom divided against itself is brought to desolation - Our Lord's argument was thus: - "The welfare of any kingdom, city, or family, depends on its concord and unanimity; Satan, like every other potentate, must wish to rule his empire in peace and security; how then can he be in league with me, who oppose his authority, and am destroying his kingdom?"

The reasoning of the Pharisees, Mat 12:24, was not expressed, and Jesus, knowing their thoughts, gave them ample proof or his omniscience. This, with our Lord's masterly confutation of their reasonings, by a conclusion drawn from their own premises, one would have supposed might have humbled and convinced these men; but the most conclusive reasoning, and the most astonishing miracles, were lost upon a people who were obstinately determined to disbelieve every thing good, relative to Christ. How true the saying - He came unto his own, and his own received him not!

If Satan cast out Satan - A good cause will produce a good effect, and an evil cause an evil effect. Were I on Satan's side, I would act for his interest and confirm his influence among you; but I oppose his maxims by my doctrine, and his influence by my power.

By whom do your children cast them out? - Children, or sons of the prophets, means the disciples of the prophets; and children or sons of the Pharisees, disciples of the Pharisees. From Act 19:13, Act 19:14, it is evident there were exorcists among the Jews, and, from our Lord's saying here, it is also evident that the disciples of the Pharisees did east out demons, or, at least, those who educated them wished to have it believed that they had such a power. Our Lord's argument here is extremely conclusive: If the man who casts out demons proves himself thereby to be in league with and influenced by Satan, then your disciples, and you who taught them, are all of you in league with the devil: ye must either give up your assertion, that I cast out demons by Beelzebul, or else admit this conclusion, in its fullest force and latitude, that ye are all children of the devil, and leagued with him against God.

Envy causes persons often to condemn in one, what they approve in another.

But if I cast out devils by the Spirit of God - Perhaps the Spirit of God is here mentioned by way of opposition to the magical incantations of the Jews; for it is well known that by fumigations and magical washings, they professed to cast out devils. See a case mentioned by Schoettgen on this verse.

Then the kingdom of God - For the destruction of the kingdom of Satan plainly implies the setting up of the kingdom of God.

Is come unto you - Is come unexpectedly upon you. Εφθασεν, from φθανω, to appear suddenly - unexpectedly.

They pretended to be in expectation of the kingdom of God, and consequently of the destruction of the kingdom of Satan. But, by being not prepared to receive Christ in these proofs of his Divine mission, they showed that their expectation was but pretended. They were too carnal to mind spiritual things.

Else how can one enter into a strong man's house - Men, through sin, are become the very house and dwelling place of Satan, having of their own accord surrendered themselves to this unjust possessor; for whoever gives up his soul to sin gives it up to the devil. It is Jesus, and Jesus alone, who can deliver from the power of this bondage. When Satan is cast out, Jesus purifies and dwells in the heart.

He that is not with me is against me - In vain do men seek for methods to reconcile God and mammon. There is no medium between loving the Lord and being his enemy - between belonging to Christ or to Satan. If we be on the side of the devil, we must expect to go to the devil's hell; if we be on the side of Christ, we may expect to go to his heaven. When Christ, his truth, and his servants are assaulted, he who does not espouse their cause is not on Christ's side, but incurs the guilt of deserting and betraying him. There are many, (it is to be feared), in the world who are really against Christ, and scatter abroad, who flatter themselves that they are workers together with him, and of the number of his friends!

Scattereth abroad - This seems to have been a proverbial form of speech, and may be a metaphor taken from shepherds. He who does not help the true shepherd to gather his flock into the fold is, most likely, one who wishes to scatter them, that he may have the opportunity of stealing and destroying them. I do not find any parallel to this proverbial mode of speech in the Jewish rabbins, if it be one, nor have I met with it among the Greek or Roman writers.

All manner of sin and blasphemy - Βλασφημια, injurious or impious speaking, mocking and deriding speech, Anglo-Saxon. See Mat 9:3.

But the blasphemy against the Holy Ghost - Even personal reproaches, revilings, persecutions against Christ, were remissible; but blasphemy, or impious speaking against the Holy Spirit was to have no forgiveness: i.e. when the person obstinately attributed those works to the devil, which he had the fullest evidence could be wrought only by the Spirit of God. That this, and nothing else, is the sin against the Holy Spirit, is evident from the connection in this place, and more particularly from Mar 3:28-30. "All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; but he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation; Because they said, He hath an unclean spirit."

Here the matter is made clear beyond the smallest doubt - the unpardonable sin, as some term it, is neither less nor more than ascribing the miracles Christ wrought, by the power of God, to the spirit of the devil. Many sincere people have been grievously troubled with apprehensions that they had committed the unpardonable sin; but let it be observed that no man who believes the Divine mission of Jesus Christ, ever can commit this sin: therefore let no man's heart fail because of it, from henceforth and for ever, Amen. See below.

Neither in this world, neither in the world to come - Though I follow the common translation, yet I am fully satisfied the meaning of the words is, neither in this dispensation, (viz. the Jewish), nor in that which is to come, viz. the Christian. עולם הבא olam ha-ba, the world to come, is a constant phrase for the times of the Messiah in the Jewish writers. See below. The sin here spoken of by our Lord ranks high in the catalogue of presumptuous sins, for which there was no forgiveness under the Mosaic dispensation. See Num 15:30, Num 15:31; Num 35:31; Lev 20:10; 1Sam 2:25. When our Lord says that such a sin hath no forgiveness, is he not to be understood as meaning that the crime shall be punished under the Christian dispensation as it was under the Jewish, viz. by the destruction of the body? And is not this the same mentioned 1Jn 1:7, called there the sin unto death; i.e. a sin that was to be punished by the death of the body, while mercy might be extended to the soul? The punishment for presumptuous sins, under the Jewish law, to which our Lord evidently alludes, certainly did not extend to the damnation of the soul, though the body was destroyed: therefore I think that, though there was no such forgiveness to be extended to this crime as to absolve the man from the punishment of temporal death, yet, on repentance, mercy might be extended to the soul; and every sin may be repented of under the Gospel dispensation.

Dr. Lightfoot has sufficiently vindicated this passage from all false interpretation. "They that endeavor hence to prove the remission of some sins after death, seem little to understand to what Christ had respect when he spake these words. Weigh well this common and, most known doctrine of the Jewish schools, and judge. "He that transgresses an affirmative precept, if he presently repent, is not moved until the Lord pardon him; and of such it is said, Be ye converted, O back sliding children! and I will heal your backslidings. He that transgresses a negative precept, and repents, his repentance suspends judgment, and the day of expiation expiates him; as it is said, This day shall all your uncleannesses be expiated to you. He that transgresses to cutting off (by the stroke of God) or to death by the Sanhedrin, and repents, repentance and the day of expiation do suspend judgment, and the strokes that are laid upon him wipe off sin, as it is said, And I will visit their transgression with a rod, and their iniquity with scourges. But he by whom the name of God is profaned (or blasphemed) repentance is of no avail to him to suspend judgment, nor the day of expiation to expiate it, nor scourges (or corrections inflicted) to wipe it off, but all suspend judgment, and death wipes it off. Thus the Babylonian Gemara writes; but the Jerusalem thus: Repentance and the day of expiation expiate as to the third part, and corrections as to the third part, and death wipes it off, as it is said, And your iniquities shall not be expiated to you until ye die: behold, we learn that death wipes off. Note this, which Christ contradicts, concerning blasphemy against the Holy Ghost. It shall not be forgiven, saith he, neither in this world, nor in the world to come; that is, neither before death, nor, as you dream, by death. Jerus. Sanhed. fol. 37. and Bab. Yoma, fol. 86. "In the world to come. - Some phrases were received into common use, by which, in common speech, they opposed the heresy of the Sadducees, who denied immortality, Of that sort were עולם הבא olam ha-ba, Αιων ὁ μελλων, The world to come. גן עדן gan aden, Παραδεισος, paradise: גו הנום gei hinnom, Γεεννα, hell, etc. "At the end of all the prayers in the temple (as we observed before) they said עד עולם ad olam, for ever. But when the heretics (i.e. the Sadducees) brake in, and said there was No Age but one, then it was appointed to be said for ever and ever. מן העולם ועד העולם min ha-olam, vead ha-olam. Bab. Beracoth, fol. 54. This distinction of עולם הזה olam hazeh, this world, and of עולם הבא olam ha-ba, the world to come, you may find almost in every page of the rabbins. "The Lord recompense thee a good reward for this thy good work in this world, and let thy reward be perfected in the world to come. Targum on Ruth. "It (that is, the history of the creation and of the Bible) therefore begins with the letter ב beth, (in the word ברישית bereshith), because two worlds were created, this world and a world to come. Baal Turim. "The world to come hints two things especially, (of which see Rambam, in Sanhed. cap. ii. Chelek). I. The times of the Messiah: 'Be mindful of the day wherein thou camest out of Egypt, all the days of thy life: the wise men say, by the days of thy life is intimated this world: by all the days of thy life, the days of the Messiah are superinduced.' In this sense the apostle seems to speak, Heb 2:5; Heb 6:5. II. The state after death: thus Rab. Tancum, The world to come, is when a man has departed out of this world."

Either make the tree good - That is, the effect will be always similar to the cause; a bad tree will produce bad fruit, and a good tree, good fruit.

The works will resemble the heart: nothing good can proceed from an evil spirit; no good fruit can proceed from a corrupt heart. Before the heart of man can produce any good, it must be renewed and influenced by the Spirit of God.

O generation of vipers - These are apparently severe words; but they were extremely proper in reference to that execrable people to whom they were addressed: the whole verse is an inference from what was spoken before.

Out of the abundance (περισσευματος, the overflowings) of the heart - Wicked words and sinful actions may be considered as the overflowings of a heart that is more than full of the spirit of wickedness; and holy words and righteous deeds may be considered as the overflowings of a heart that is filled with the Holy Spirit, and running over with love to God and man.

A good man out of the good treasure of the heart - Της καρδιας, of the heart, is omitted by upwards of one hundred MSS., many of them of the greatest antiquity and authority; by all the Syriac, Arabic, and Persic; by the Slavonic, Saxon, Vulgate, and Itala, (except four), and by several of the primitive fathers. It seems to have been added here by some copyist, merely to explain. The good heart is the good treasury, and the treasure that is in it is the love of God, and of all mankind. The bad heart is the bad treasury, and its treasure is the carnal mind, which is enmity against God, and ill-will to man.

Every idle word - Ρημα αργον, a word that does nothing, that neither ministers grace nor instruction to them who hear it. The word αργον corresponds to the Hebrew שוא shave, which signifies not only vain or empty, but also wicked and injurious, such as a false testimony against a neighbor, compare Deu 5:11, Deu 5:20. Add to this, that Symmachus translates פגול piggul, polluted, Lev 19:7, by the very Greek word in the text. It was to explain this ambiguous meaning of the word, that ten MSS. have changed αργον into πονηρον, evil. Our Lord must be understood here as condemning all false and injurious words: the scope of the place necessarily requires this meaning.

By thy words thou shalt be justified - That is, the whole tenor of thy conversation will be an evidence for or against thee, in the great day. How many are there who count words for nothing! and yet eternity often depends on them. Lord, put a watch before the door of my lips! is a prayer proper for all men.

We would see a sign from thee - That is, we wish now to see thee work a miracle. Pride, vain curiosity, and incredulity, have never proof sufficient of the truth: for they will not be satisfied.

An evil and adulterous generation - Or, race of people; for so γενεα should be translated here, and in most other places in the Gospels; for our Lord, in general, uses it to point out the Jewish people. This translation is a key to unlock some very obscure passages in the evangelists.

Seeketh after a sign - Or, seeketh another sign, (επιζητει), so I think this word should be translated. Our Lord had already given the Jews several signs; and here they desire sign upon sign.

Our Lord terms the Jews an adulterous race. Under the old covenant, the Jewish nation was represented as in a marriage contract with the Lord of hosts; as believers, in the new covenant, are represented as the spouse of Christ. All unfaithfulness and disobedience was considered as a breach of this marriage contract; hence the persons who were thus guilty are denominated adulterers and adulteresses. But, independently of this, there is the utmost proof, from their own writings, that in the time of our Lord they were most literally an adulterous race of people: for, at this very time, R. Jochanan ben Zacchai abrogated the trial by the bitter waters of jealousy, because so many were found to be thus criminal. See on Joh 8:3 (note).

Three days and three nights - Our Lord rose from the grave on the day but one after his crucifixion: so that, in the computation in this verse, the part of the day on which he was crucified, and the part of that on which he rose again, are severally estimated as an entire day; and this, no doubt, exactly corresponded to the time in which Jonah was in the belly of the fish. Our Lord says, As Jonah was, so shall the Son of man be, etc. Evening and morning, or night and day, is the Hebrew phrase for a natural day, which the Greeks termed νυχθημερον, nuchthemeron. The very same quantity of time which is here termed three days and three nights, and which, in reality, was only one whole day, a part of two others, and two whole nights, is termed three days and three nights, in the book of Esther: Go; neither eat nor drink Three Days, Night or Day, and so I will go in unto the king: Est 4:16. Afterwards it follows, Est 5:1. On the Third Day, Esther stood in the inner court of the king's house. Many examples might be produced, from both the sacred and profane writers, in vindication of the propriety of the expression in the text. For farther satisfaction, the reader, if he please, may consult Whitby and Wakefield, and take the following from Lightfoot. "I. The Jewish writers extend that memorable station of the unmoving sun, at Joshua's prayer, to six and thirty hours; for so Kimchi upon that place: 'According to more exact interpretation, the sun and moon stood still for six and thirty hours: for when the fight was on the eve of the Sabbath, Joshua feared lest the Israelites might break the Sabbath; therefore he spread abroad his hands, that the sun might stand still on the sixth day, according to the measure of the day of the Sabbath, and the moon according to the measure of the night of the Sabbath, and of the going out of the Sabbath, which amounts to six and thirty hours.' "II. If you number the hours that pass from our Savior's giving up the ghost upon the cross to his resurrection, you shall find almost the same number of hours; and yet that space is called by him three days and three nights, whereas two nights only came between, and one complete day. Nevertheless, while he speaks these words, he is not without the consent both of the Jewish schools and their computation. Weigh well that which is disputed in the tract Scabbath, concerning the separation of a woman for three days; where many things are discussed by the Gemarists, concerning the computation of this space of three days. Among other things these words occur: R. Ismael saith, Sometimes it contains four אונות onoth, sometimes five, sometimes six. But how much is the space of an אונה onah? R. Jochanan saith, Either a day or a night. And so also the Jerusalem Talmud: 'R. Akiba fixed a Day for an onah, and a Night for an onah.' But the tradition is, that R. Eliazar ben Azariah said, A day and a night make an onah: and a Part of an onah is as the Whole. And a little after, R. Ismael computed a part of the onah for the whole." Thus, then, three days and three nights, according to this Jewish method of reckoning, included any part of the first day; the whole of the following night; the next day and its night; and any part of the succeeding or third day.

In the whale's belly - That a fish of the shark kind, and not a whale, is here meant, Bochart has abundantly proved, vol. iii. col. 742, etc., edit. Leyd. 1692. It is well known that the throat of a whale is capable of admitting little more than the arm of an ordinary man; but many of the shark species can swallow a man whole, and men have been found whole in the stomachs of several. Every natural history abounds with facts of this kind. Besides, the shark is a native of the Mediterranean Sea, in which Jonah was sailing when swallowed by what the Hebrew terms דג גדול dag gadol, a great fish; but every body knows that whales are no produce of the Mediterranean Sea, thought some have been by accident found there, as in most other parts of the maritime world: but, let them be found where they may, there is none of them capable of swallowing a man. Instead of either whale or shark, some have translated דג גדול dag gadol, Jon 1:17, by a fishing cove, or something of this nature; but this is merely to get rid of the miracle: for, according to some, the whole of Divine revelation is a forgery - or it is a system of metaphor or allegory, that has no miraculous interferences in it. But, independently of all this, the criticism is contemptible. Others say, that the great fish means a vessel so called, into which Jonah went, and into the hold of which he was thrown, where he continued three days and three nights. In short, it must be any thing but a real miracle, the existence of which the wise men, so called, of the present day, cannot admit. Perhaps these very men are not aware that they have scarcely any belief even in the existence of God himself!

The men of Nineveh shell rise in judgment - The voice of God, threatening temporal judgments, caused a whole people to repent, who had neither Moses nor Christ, neither the law nor the prophets; and who perhaps never had but this one preacher among them. What judgment may not we expect, if we continue impenitent, after all that God has bestowed upon us?

A greater than Jonas is here - Πλειον, for τι πλειον, something more. The evidence offered by Jonah sufficed to convince and lead the Ninevites to repentance; but here was more evidence, and a greater person; and yet so obstinate are the Jews that all is ineffectual.

1. Christ, who preached to the Jews, was infinitely greater than Jonah, in his nature, person, and mission.

2. Jonah preached repentance in Nineveh only forty days, and Christ preached among the Jews for several years.

3. Jonah wrought no miracles to authorize his preaching; but Christ wrought miracles every day, in every place where he went, and of every kind. And

4. Notwithstanding all this, the people of Judea did not repent, though the people of Nineveh did.

The queen of the south - In 1Kgs 10:1, this queen is said to be of Saba, which was a city and province of Arabia Felix, to the south, or south-east, of Judea.

Uttermost parts of the earth - Περατων της γης - a form of speech which merely signifies, a great distance. See Deu 28:49.

When the unclean spirit - If there had been no reality in demoniacal possessions, our Lord would have scarcely appealed to a case of this kind here, to point out the real state of the Jewish people, and the desolation which was coming upon them. Had this been only a vulgar error, of the nonsense of which the learned scribes and the wise Pharisees must have been convinced, the case not being one in point, because not true, must have been treated by that very people with contempt for whose conviction it was alone designed.

He walketh through dry places - Δι' ανυδρων τοπων. There seems to be a reference here to the Orphic demonology, in which evil spirits were divided into various classes, according to the different regions of their abode, or places in which they delighted. These classes were five:

1. Δαιμονες ουρανιοι, Celestial demons.

2. Δαιμονες ηεριοι, Aerial.

3. Δαιμονες ενυδριοι, Aquatic.

4. Δαιμονες χθονιοι, Terrestrial.

5. Και δαιμονες υποχθονιοι, And subterranean demons.

See Orph. ad Mus. ap. Schott. The Platonists, the followers of Zoroaster, and the primitive Jews, made nearly the same distinctions.

Seeking rest - Or refreshment. Strange! a fallen corrupt spirit can have no rest but in the polluted human heart: the corruption of the one is suited to the pollution of the other, and thus like cleaves to like.

Into my house - The soul of that person from whom he had been expelled by the power of Christ, and out of which he was to have been kept by continual prayer, faith, and watchfulness.

He findeth it empty - Unoccupied, σχολαζοντα, empty of the former inhabitant, and ready to receive a new one: denoting a soul that has lost the life and power of godliness, and the testimony of the Holy Spirit.

Swept and garnished - As σχολαζω signifies to be idle, or unemployed, it may refer here to the person, as well as to his state. His affections and desires are no longer busied with the things of God, but gad about, like an idle person, among the vanities of a perishing world. Swept, from love, meekness, and all the fruits of the Spirit; and garnished, or adorned, κεκοσμημενον, decorated, with the vain showy trifles of folly and fashion. This may comprise also smart speeches, cunning repartees, etc., for which many who have lost the life of God are very remarkable.

Seven other spirits more wicked - Seven was a favourite number with the Jews, implying frequently, with them, something perfect, completed, filled up, for such is the proper import of the Hebrew word שוע sheva or shevang: nearly allied in sound to our seven. And perhaps this meaning of it refers to the seventh day, when God rested from his work, having filled up, or completed the whole of his creative design. Seven demons - as many as could occupy his soul, harassing it with pride, anger, self-will, lust, etc., and torturing the body with disease.

The last state of that man is worse than the first - His soul, before influenced by the Spirit of God, dilated and expanded under its heavenly influences, becomes more capable of refinement in iniquity, as its powers are more capacious than formerly. Evil habits are formed and strengthened by relapses; and relapses are multiplied, and become more incurable, through new habits.

So shall it be also unto this wicked generation - And so it was: for they grew worse and worse, as if totally abandoned to diabolic influence; till at last the besom of destruction swept them and their privileges, national and religious, utterly away. What a terrible description of a state of apostasy is contained in these verses! May he who readeth understand!

His mother and his brethren - These are supposed to have been the cousins of our Lord, as the word brother is frequently used among the Hebrews in this sense. But there are others who believe Mary had other children beside our Lord and that these were literally his brothers, who are spoken of here. And, although it be possible that these were the sons of Mary, the wife of Cleopas or Alpheus, his mother's sister, called his relations, Mar 3:31; yet it is as likely that they were the children of Joseph and Mary, and brethren of our Lord, in the strictest sense of the word. See on Mat 13:55 (note).

Who is my mother? and who are my brethren? - The reason of this seeming disregard of his relatives was this: they came to seize upon him, for they thought he was distracted. See Mar 3:33.

Whosoever shall do the will of my Father, etc. - Those are the best acknowledged relatives of Christ who are united to him by spiritual ties, and who are become one with him by the indwelling of his Spirit. We generally suppose that Christ's relatives must have shared much of his affectionate attention; and doubtless they did: but here we find that whosoever does the will of God is equally esteemed by Christ, as his brother, sister, or even his virgin mother. What an encouragement for fervent attachment to God!

1. From various facts related in this chapter, we see the nature and design of the revelation of God, and of all the ordinances and precepts contained in it - they are all calculated to do man good: to improve his understanding, to soften and change his nature, that he may love his neighbor as himself. That religion that does not inculcate and produce humanity never came from heaven.

2. We have already seen what the sin against the Holy Ghost is: no soul that fears God can commit it: perhaps it would be impossible for any but Jews to be guilty of it, and they only in the circumstances mentioned in the text; and in such circumstances, it is impossible that any person should now be found.

His disciples plucked the ears of corn, and ate - Just what sufficed for present necessity: dried corn was a common food among the Jews. Mark 2:23; Luke 6:1.

Have ye not read what David did - And necessity was a sufficient plea for his transgressing the law in a higher instance.

He entered into the house of God - Into the tabernacle. The temple was not yet built. The show bread - So they called the bread which the priest, who served that week, put every Sabbath day on the golden table that was in the holy place, before the Lord. The loaves were twelve in number, and represented the twelve tribes of Israel: when the new were brought, the stale were taken away, but were to be eaten by the priests only. 1Sam 21:6.

The priests in the temple profane the Sabbath - That is, do their ordinary work on this, as on a common day, cleansing all things, and preparing the sacrifices. A greater than the temple - If therefore the Sabbath must give way to the temple, much more must it give way to me.

I will have mercy and not sacrifice - That is, when they interfere with each other, I always prefer acts of mercy, before matters of positive institution: yea, before all ceremonial institutions whatever; because these being only means of religion, are suspended of course, if circumstances occur, wherein they clash with love, which is the end of it. Matt 9:13.

For the Son of man - Therefore they are guiltless, were it only on this account, that they act by my authority, and attend on me in my ministry, as the priests attended on God in the temple: is Lord even of the Sabbath - This certainly implies, that the Sabbath was an institution of great and distinguished importance; it may perhaps also refer to that signal act of authority which Christ afterward exerted over it, in changing it from the seventh to the first day of the week. If we suppose here is a transposition of the 7th and 8th verses, then the 8th verse is a proof of the 6th. Mt 12:7,8,6.

Mark 3:1; Luke 6:6.

It is lawful to do good on the Sabbath day - To save a beast, much more a man.

He shall show judgment to the heathens - That is, he shall publish the merciful Gospel to them also: the Hebrew word signifies either mercy or justice. Isa 42:1, &c.

He shall not strive, nor clamour; neither shall any man hear his voice in the streets - That is, he shall not be contentious, noisy, or ostentatious: but gentle, quiet, and lowly. We may observe each word rises above the other, expressing a still higher degree of humility and gentleness.

A bruised reed - A convinced sinner: one that is bruised with the weight of sin: smoking flax - One that has the least good desire, the faintest spark of grace: till he send forth judgment unto victory - That is, till he make righteousness completely victorious over all its enemies.

In his name - That is, in him.

A demoniac, blind and dumb - Many undoubtedly supposed these defects to be merely natural. But the Spirit of God saw otherwise, and gives the true account both of the disorder and the cure. How many disorders, seemingly natural, may even now be owing to the same cause? Luke 11:14.

Is not this the son of David - That is, the Messiah.

Mark 3:22.

Jesus knowing their thoughts - It seems they had as yet only said it in their hearts.

How shall his kingdom be established - Does not that subtle spirit know thin is not the way to establish his kingdom?

By whom do your children - That is, disciples, cast them out - It seems, some of them really did this; although the sons of Sceva could not. Therefore shall they be your judge - Ask them, if Satan will cast out Satan: let even them be judges in this matter. And they shall convict you of obstinacy and partiality, who impute that in me to Beelzebub, which in them you impute to God. Beside, how can I rob him of his subjects, till I have conquered him? The kingdom of God is come upon you - Unawares; before you expected: so the word implies.

How can one enter into the strong one's house, unless he first bind the strong one - So Christ coming into the world, which was then eminently the strong one's, Satan's house, first bound him, and then took his spoils.

He that is not with me is against me - For there are no neuters in this war. Every one must be either with Christ or against him; either a loyal subject or a rebel. And there are none upon earth, who neither promote nor obstruct his kingdom. For he that does not gather souls to God, scatters them from him.

The blasphemy against the Spirit - How much stir has been made about this? How many sermons, yea, volumes, have been written concerning it? And yet there is nothing plainer in all the Bible. It is neither more nor less than the ascribing those miracles to the power of the devil, which Christ wrought by the power of the Holy Ghost. Mark 3:28; Luke 12:10.

Whosoever speaketh against the Son of man - In any other respects: It shall be forgiven him - Upon his true repentance: But whosoever speaketh thus against the Holy Ghost, it shall not be forgiven, neither in this world nor in the world to come - This was a proverbial expression among the Jews, for a thing that would never be done. It here means farther, He shall not escape the punishment of it, either in this world, or in the world to come. The judgment of God shall overtake him, both here and hereafter.

Either make the tree good and its fruit good: or make the tree corrupt and its fruit corrupt - That is, you must allow, they are both good, or both bad. - For if the fruit is good, so is the tree; if the fruit is evil, so is the tree also. For the tree is known by its fruit - As if he had said, Ye may therefore know me by my fruits. By my converting sinners to God, you may know that God hath sent me. Mt 7:16; Luke 6:43.

In another kind likewise, the tree is known by its fruit - Namely, the heart by the conversation.

Ye may perhaps think, God does not so much regard your words. But I say to you - That not for blasphemous and profane words only, but for every idle word which men shall speak - For want of seriousness or caution; for every discourse which is not conducive to the glory of God, they shall give account in the day of judgment.

For by thy words (as well as thy tempers and works) thou shalt then be either acquitted or condemned. Your words as well as actions shall he produced in evidence for or against you, to prove whether you was a true believer or not. And according to that evidence you will either be acquitted or condemned in the great day.

We would see a sign - Else we will not believe this. Matt 16:1; Luke 11:16,29.

An adulterous generation - Whose heart wanders from God, though they profess him to be their husband. Such adulterers are all those who love the world, and all who seek the friendship of it. Seeketh a sign - After all they have had already, which were abundantly sufficient to convince them, had not their hearts been estranged from God, and consequently averse to the truth. The sign of Jonah - Who was herein a type of Christ.

Three days and three nights - It was customary with the eastern nations to reckon any part of a natural day of twenty - four hours, for the whole day. Accordingly they used to say a thing was done after three or seven days, if it was done on the third or seventh day, from that which was last mentioned. Instances of this may be seen, 1Kings 20:29; and in many other places. And as the Hebrews had no word to express a natural day, they used night and day, or day and night for it. So that to say a thing happened after three days and three nights, was with them the very same, as to say, it happened after three days, or on the third day. See Esther 4:16; 5:1; Gen 7:4,12; Exod 24:18; 34:28. Jonah 2:1.

She came from the uttermost parts of the earth - That part of Arabia from which she came was the uttermost part of the earth that way, being bounded by the sea. 1Kings 10:1.

But how dreadful will be the consequence of their rejecting me? When the unclean spirit goeth out - Not willingly, but being compelled by one that is stronger than he. He walketh - Wanders up and down; through dry places - Barren, dreary, desolate; or places not yet watered with the Gospel: Seeking rest, and findeth none - How can he, while he carries with him his own hell? And is it not the case of his children too? Reader, is it thy case? Luke 11:24.

Whence he came out - He speaks as if he had come out of his own accord: See his pride! He findeth it empty - of God, of Christ, of his Spirit: Swept - from love, lowliness, meekness, and all the fruits of the Spirit: And garnished - With levity and security: so that there is nothing to keep him out, and much to invite him in.

Seven other spirits - That is, a great many; a certain number being put for an uncertain: More wicked than himself - Whence it appears, that there are degrees of wickedness among the devils themselves: They enter in and dwell - For ever in him who is forsaken of God. So shall it be to this wicked generation - Yea, and to apostates in all ages.

His brethren - His kinsmen: they were the sons of Mary, the wife of Cleopas, or Alpheus, his mother's sister; and came now seeking to take him, as one beside himself, Mark 3:21. Mark 3:31; Luke 8:19.

And he answering, said - Our Lord's knowing why they came, sufficiently justifies his seeming disregard of them.

See the highest severity, and the highest goodness! Severity to his natural, goodness to his spiritual relations! In a manner disclaiming the former, who opposed the will of his heavenly Father, and owning the latter, who obeyed it.

1 AT that time Jesus went on the Sabbath-day through the corn, and his disciples were an hungred, and began to pluck the ears of corn, and to eat.

Mark relating this Story, Ch. 2.23. varieth little. Luke relating it, Chap. 6.1. saith it was on the Second Sabbath after the first, and his Disciples did eat rubbing them. God in his Law, Deut. 23.25. had said, when thou comest into thy Neighbours Standing Corn, thou mayest pluck the Ears with thy Hand, but thou shalt not move a Sickle to thy Neighbours Standing Corn. To take for our need so much of our Neighbours Goods, as we may reasonably think that if he were present, and knew our Circumstances, he would give us, is no Theft. The Pharisees therefore do not accuse them of Theft, but of Violation of the Sabbath. Luke saith, This happened upon the second Sabbath after the first. Whether that was the Sabbath next following the Feast of Vnleavened Bread, (which was about the time of our Easter) the first and last days, of which were Sabbaths in the Jewish Sense, or the Feast of Tabernacles, or any other is not much Material for us to know. But on a Sabbath Day it was, that our Saviour went through the Corn, and his Disciples were an hungry, this may teach us their low Estate, and condition in the World. He could quickly have supplyed their hunger, but he chose to leave them to relieve themselves with Plucking, Rubbing and Eating of the Corn, that he might have an opportunity, to instruct them, and the Pharisees in the true Doctrine of the Sabbath.

2 But when the pharisees saw it, they said unto him, Behold, thy disciples, do that which is not lawful to do on the Sabbath day.

So saith Mark, Ch. 2.24. only he puts it into the form of a Question. Luke adds nothing, Ch. 6.2. but saith, Certain of the Pharisees. They granted the thing lawful to be done another Day, but not on the Sabbath Day. How blind is Superstition, that they could think, that it was contrary to the Will of God, that his People should fit themselves for the Service of the Sabbath by a moderate refreshment? Some of the Pharisees ordinarily attended Christ's Motions, not to be instructed by him, but (as is afterward said) That they might have something whereof to accuse him. What a little thing do they Carp at? Wherein was the Sin▪ the plucking of a few Ears of Corn, and rubbing them, could hardly be called Servil[illegible: 1 letter] Labour, especially not in the Sense of the Commandment, which restrained not necessary Labour, but such Labour as took them off from the Duties of the Sabbath, but their Tradition had made this unlawful, as it was a little reaping, and a kind of Threshing. Hypocrites and Formalists, are always most Zealous for little things in the Law, or for their own Additaments to it.

4 How he entred into the house of God, and did eat the shew-bread, which it was not lawful for him to eat, neither for them which were with him, but only for the priests?

Mark, and Luke, add little, only Mark specifyeth the time, In the days of Abraham, the High Priest, and saith, When he had need, and was an hungred. We have the History. 1 Sam. 21.6. David was upon his Flight from Saul, upon the notice of his danger given him by Ionathan, Chap. 20. and being hungry, he asks of the High Priest five Loaves of bread, The High Priest tells him he had none but Hallowed Bread, which the High Priest gave him, v. 6. what this Shew-bread was, may be read, Lev. 24.5, 6, 7, 8, 9. it is expresly said, A Stranger shall not eat thereof. (Now saith our Saviour) notwithstanding this David and his Followers being an hungred did eat thereof, tho strictly according to the Letter of the Law, none but the Priests might Eat it: But some may object. What was this to the purpose? It was not upon the Sabbath Day? An. It was either upon the Sabbath Day, or immediately after, for it was to be set on every Sabbath Day, and to be Eaten in the Holy Place, Levit. 24.8, 9. and the High Priest told David, 1 Sam. 21.6. That it was taken away to set hot Bread in the Room of it. 2. But Secondly that which our Saviour produceth this for, was to prove a more General proposition, which being proved, the Lawfulness of his Disciples Act, would easily be inferred from it. That was this. That the Letter of a Ritual Law is not to be insisted upon, where some eminent necessity urgeth the contrary, in the performance of some Natural or Moral Duty. The Law of Nature commandeth every Man to feed himself, when he is hungry. The Moral Law confirms this, as it is a means to the Observation of the 6th. Commandment, and especially on the Sabbath Day, so far as may fit us for the best Sanctification of it. The Law concerning the Shew-bread, was but a Ritual Law, and that part of it which restrained the use of it, when taken off from the Holy Table, was of lightest concern, as it commanded it should be eaten by the Priests only, and by them in the holy place, where the Life, or necessary Relief of Men was concerned, the Obligation of the Ritual Law ceased, and that was Lawful both for David, and the High Priest, which in ordinary Cases had not been Lawful. Works necessary either for the upholding of our Lives, or fitting us for Sabbath Services, are lawful upon the Sabbath day. Tho theLaw concerning the Sabbath, be a Moral Law, yet it is jus positivum, not a Law Natural, but Positive, and must be so interpreted, as not to destroy the Law Natural, which Commands Men to feed themselves: nor yet to destroy it self. The Scope and end of it, is to be considered, which is the keeping of a day, as a day of Holy and Religious rest. What Labour is necessary to such keeping of it, is also lawful. The time of the Sabbath, is not more holy than the Shew-bread, and as David in a case of necessity, might make a common use of that Holy Bread, so the Disciples in a case of like necessity, might make use of a little of that holy time, in such necessary Servile Work, as might fit them for their Sabbath Service. Thus it was Lawful by the Law of God and if the Pharisees had not been ignorant, or had understood what they had read, they would never have disputed this, the instance of Holy David might have satisfyed. So that this little kind of Labour could only be a Breach of one of their by-Laws, by which they pretended to expound the Law of God, in which he sheweth they had given a false interpretation.

Marginal references: Em. 25▪ [illegible: 1 letter]. Lev. 8.31.

5 Or have ye not read in the Law, how that on the sabbath days the priests in the temple prophane the sabbath, and are blameless.

Neither Mark nor Luke have this Argument of our Saviours. The meaning is: All Acts of Servile Labour, are not unlawful on the Sabbath day. The Priests according to the Law, Numb. 28.9. Offer Sacrifices, and do many other Acts, such as Circumcising, and many other things, which in your Sense would be a Prophanation of the Sabbath, yet you do not blame them, neither are they to be blamed, because God permitted. and directed them. If any say, but how doth this agree to what our Saviour is speaking to? An. the Disciples of Christ were imployed with, and by him in going about and Preaching the Gospel, and what they now did, was but in order to fit them for his Work, when they had not had such leisure as others, before hand to provide; and this Establisheth a second Rule, That Works of Piety, and tending to fit us for Acts of Piety, that cannot conveniently be done before, are lawful [illegible: 1 letter]n the Sabbath Day.

Marginal references: Joh. 7.22.

6 But I say unto you, that in this place is one greater than the temple.

The Jews had very Superstitious Conceits, concerning the Temple, and might object, But the Priests Works are done in the Temple. The Jews had a saying▪ That in the Temple there was no Sabbath. They looked upon the Temple, as Sanctifying all Actions done there. To obviate this (saith our Saviour) In this place is one (that is) I am greater than the Temple. The Temple was but a Type of me. If the Temple can sanctify so much Labour, will not my Authority, and Permission think you, excuse this little Labour of my Disciples.

Marginal references: 2 Chro. 6.18.

7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

Neither Mark nor Luke, have this Argument. Our Lord yet goeth on Taxing these great Doctors of Ignorance. The Text, he quoteth is, Hosea 6.6. we met with it before quoted by our Saviour, Chap. 9.13. The meaning is, That God preferreth Mercy before Sacrifice; where two Laws in respect of some Circumstances seem to clash one with another, so as we cannot obey both, our Obedience is due to that which is the more Excellent Law. Now saith our Saviour, the Law of Mercy is the more Excellent Law. God preferreth it before Sacrifice, which had you well considered, you would never have accused my Disciples, who in this point are Guiltless.

8 For the Son of man is Lord, even of the sabbath day.

This Argument Luke hath, Ch. 6. v. 5. Mark hath it thus, Ch. 2.27, 28. And he said unto them, the Sabbath was made for Man, and not Man for the Sabbath. Therefore the Son of Man is Lord also of the Sabbath. Some Interpreters make these two Arguments, 1. The Son of Man is Lord of the Sabbath: Therefore it is in my Power, to dispense with this Action of my Disciples, tho it had been contrary to the letter of the Law: Or rather, Therefore it is in my Power to interpret the Law, which I my self made. 2. The Sabbath is made for Man, not Man for the Sabbath. A Law made for the good of another bindeth not, in such Cases where the Observation of it would be evidently for his Harm and Ruin. The Law of the Sabbath was made for the good of Man, that he might have a solemn time, in which he should be under an Obligation to pay his Homage unto God, this must not be so interpreted, as would tend to the Destruction of a man. I find Interpreters divided about that term the Son of Man. Some think that it is not to be interpreted, as usually in the Gospel concerning Christ. But of ordinary Men, and that Mans Lordship over the Sabbath, is proved by the Subserviency of it to his good, to which end also it was ordained. But certainly, that is both a Dangerous and unscriptural Interpretation, dangerous to give Man a Lordship over a Moral Law, for it is very improper to call any Lord of a thing, because he hath the use of it, and it is for his advantage; I cannot see but we may as well make Man Lord of the whole ten Commandements, as of one of them. Vnscriptural, for tho our Saviour useth this term more than threescore times in the Gospel, yet he always useth it with Relation to himself, never with reference to any meer Man: Neither is there any necessity to understand it otherwise here. Christ affirming himself Lord of the Sabbath, spake properly enough to the Pharisees Quarrel. For it must needs then follow, that he had Power to dispense with the Observation of it at particular times; and much more to give a true and right Interpretation of the Law concerning it.

9 And when he was departed thence, he went into their Synagogue.

Mark saith, Ch▪ 3.1. He went again into their Synagogues on the Sabbath Day. This our Saviour was often wont to do, to own there what was done according to his Fathers institution, and himself to do what good he could: Nor doth he now decline it, because he had had so late a Contest with them: It is therefore said, that he went into their Synagogues, as being neither ashamed of what he had delivered, nor afraid to own it in the Face of his Adversaries.

Marginal references: Luk. 6.6.

10 And behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.

Mark repeating the same History saith, Ch. 3.1, 2. There was a Man which had a withered Hand, and they watched him whether he would heal him on the Sabbath Day, that they might accuse him. So saith Luke, Ch. 6. v. 6, 7. only he addeth, that it was his right Hand, which made his affliction greater: They asked him not, that they might rightly inform themselves, but that they might accuse him, to their Magistrates that had Power in those Cases, for the Violation of the Sabbath was, amongst the Iews, a Capital Crime.

Marginal references: Luk. 13, 14. & 14.3. [illegible: 1 word] 9.16.

12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.

Mark saith, Ch. 3.3, 4, 5. And he said unto the Man, that had the withered Hand, Stand forth. 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. Luke reports it thus, Ch. 6.8. But he knew their Thoughts, and said to the Man which had the withered Hand, Rise up, and stand forth in the midst, and he arose, and stood-forth. Then said Iesus unto them, I will ask you one thing, Is it lawful on the Sabbath Days to do Good, or to do Evil, to save Life or to destroy it? Christ knew their Thoughts▪ He needed not that any Man should tell him what was in the Heart of Men, he knew their Design in coming, and propounding this Question. He calls this Man with the withered Hand to stand forth, that all Men might see, and take notice of him. Then he argueth the Case with the Pharis[illegible: 1 letter]es, telling them, that they themselves would grant, that if a man had a sheep fallen into a Pit on the Sabbath Day, they might labour so far as to take it out (so it seemeth that in Christs time they did expound the Law.) They also knew that the Life, or good of a Man, was to be preferred before the Life of a Beast, in their reproving him: Therefore they condemned themselves in a thing which they allowed. Then he propounds a Question to them, which Matthew hath not, but it is mentioned both by Mark and Luke. He asketh them, Whether it was lawful on the Sabbath Day to do Good, or to do Evil? To save Life or to destroy it. The Argument is this, Whatsoever is good to save the Life of Man, may be done on the Sabbath Day, but this is a good Action, if I should not lend him my help, when it is in my Power, I should in the Sense of Gods Law, kill him.

13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth, and it was restored whole, like as the other.

Mark saith, They held their Peace, they made him no Answer to his Question, upon which, He looking round about him with Anger, being grieved for the Hardness of their Hearts, he spake unto the Man—Stretch forth thine Hand. Luke saith, Looking about them all, he said, &c. Our Saviour looked about him, to see if any of them would adventure to answer him, but he saw their Mouths were shut. He was angry that these great Doctors of the Law, should understand the Law of God no better, and should yet be so hardy, as to take upon them to instruct him. He was also grieved (saith Mark) at the Hardness of their Hearts; that which we call Hardness, is a Quality in a thing which resisteth the Truth, a non-impressiveness, when a thing will receive no impression from things apt to make impressions; the Hardness of the Pharisees Hearts la[illegible: 1 letter] in this, that whereas Christ's Words and Works might reasonably, and ought to have made an impression upo[illegible: 1 letter] them of Faith, that they should have owned and received him as the Messiah: Yet, they had no such Effect, nor made any such impressions upon them. He said to the Man, Stretch forth thine Hand, and he stretched it forth, &c. Christ sometimes used the Ceremony of laying on his Hand; here he doth not, to let us know that that was but a Sign of what was done by his Power: What little things malicious Men will Carp at. What was her[illegible: 1 letter] of servile Labour on the Sabbath Day? They did far more themselves, as often as they lifted, a Beast out of a Pit. Our Saviour compounds, or prepareth no Medicaments, he only speaks the Word, and he is healed. But Matthew ▪ tells that,

14 Then the Pharisees went out, and held a councel against him, how they might destroy him.

Luke saith, They were filled with Madness, and Communed one with another, what they might do to Iesus. Mark saith, they straightway took Councel with the Herodians against him, how they might destroy him. What cause of their Madness was here offered? A poor lame Man was miraculously healed. They certainly were mad to see themselves confuted, who would not acknowledge him to be the Messiah, or to hear themselves Non-plust, or to find themselves Contradicted (a thing Proud men cannot bear) They take Councel with the Herodians (of whom we shall have occasion to say more when we come to Chap. 22.) all agree them, and the Pharisees, to have been steady Enemies one to another, but Herod and Pilate can agree when Christ is to be Crucified.

Marginal references: Mar. 3.6. Luk. 6.11. Joh. 5.18. & 10.39. & 11.53.; Or, took Coun[illegible: 1 letter]el.

16 And charged them, that they should not make him known.

Here is nothing in these two Verses, but what we have before met with: The multitudes have followed Christ in all his Motions, from his first beginning to preach, and to work his miraculous Operations. He healed them all, must be understood, of those that were Sick. The charge he gives is the same, which we have often met with, of which no satisfactory Account can be given, further than that knowing his time was not yet come, and he had much work to do before his Death, he useth all prudent means to preserve his Life, reserving himself for the further work which his Father left him to do. The publishing of his Miracles, would have made a great noise, and po[illegible: 2 letters]ibly have more inraged the Pharisees against him, neither did he seek his own Glory, but the Glory of him that sent him.

Marginal references: Chap. 9.30.

17 That it might be fulfilled, which was spoke[illegible: 1 letter] by Isaias the prophet, saying.

Christ did this, that is, he withdrew himself when he heard what Councels the Pharisees and Herodians had taken, he Charged those w[illegible: 1 letter]om he had cured, that they should not publish it abroad, he did those good Acts before spoken of, That it might be fulfilled which was spoken by the Prophet. That he might shew himself to be the very Person, whom the Prophet Isaiah long since did foretel, Isa. 42.1, 2, 3, 4. The words in the Prophet are thus. Behold my Servant whom I uphold, mine Elect in whom my Soul delighteth, I have put my Spirit upon him, he shall bring forth Iudgment to the Gentiles. He shall not Cry, nor lift up, nor cause his Voice to be heard in the Streets. A bruised Reed shall [illegible: 1 letter]e not break, and the smoking Flax be shall not quench: He shall bring forth Iudgment unto Truth. He shall not fail, nor be discouraged, till he hath set Iudgment in the Earth, and the Isles shall wait for his Law. Thus far that Prophet, let us now consider his Words, or Prophecy, as repeated by the Evangelist.

18 Behold, 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 shew judgment to the Gentiles.

The Alteration is very little, and we must not expect to meet with Quotations out of the Old Testament Verbatim: It is enough that the Sense is the same. Behold my Servant whom I have chosen▪ The word indifferently signifieth a Child or a Servant, Christ is called the Lords Servant, because he took upon him the Form of a Servant, and became Obedient even to Death, Phil. 2.7, 8. Whom I have chosen, my Beloved in whom my Soul is well pleased, in Isaiah it is, whom I uphold, mine Elect in whom my Soul delighteth. Matthew seems to have left out whom I uphold, and to have taken the next Words, mine Elect: And to have tr[illegible: 1 letter]nslated them, whom I have chosen, which [illegible: 1 letter]as all said by the Prophet. God chose the Lord Jesus Christ to be our Redeemer, and the Head of the Elect, hence we are said to be chosen in him, Eph. 1.4. Peter saith, he was Fore-ordained, 1 Pet. 1.20. & 2.6. he is▪ called a chief Corner st[illegible: 2 letters]e, Elect, my Beloved in whom I am well pleased. In Isaiah it is, in whom my Soul delighteth. The Sense is the same: He shall bring forth Iudgment to the Gentiles, or to the Nations. The Words [non-Latin text not transcribed], in the Hebrew, [non-Latin text not transcribed] in the Greek, and Iudgment in the English are also variously used, as gives Interpreters a great Latitude to abound in their Senses. The most probable to me is this. Iudgment signifies a thing adjudged: All Judgment is, either of Approbation, or Condemnation. He shall bring forth, or he shall shew the things, which God approveth and Judgeth right, both in matters of Doctrine, Worship, and the Government of the Church of God, and in matters which concern the Government of mens Lives and Conversations▪ and to this end God promiseth to put his Spirit upon him, so Isa. 11.2. & 61.1. and Iohn tells us, it was not given him by measure, Ch. 3.34. which is the same, with being anointed with the Oyl of Gladness above his Fellows, Psal. 45.7. which the Apos[illegible: 1 letter]le applieth to Christ, Heb. 1.9.

Marginal references: Isa. 42.1.; Chap. 3.17. & 17.5.

19 He shall not strive, nor cry, neither shall any man hear his voyce in the streets.

These words declare the Meekness, and Gentleness, and modesty of our Blessed Saviour: His Meekness, that he should not do his work in any Passion, or Roughness, nor carry on his Kingdom with any Strife or Violence: Therefore when the Pharisees took Councel against him, he made no opposition, but Peaceably withdrew, until the time came when he was to be delivered, and then, he as meekly yielded up himself, rebuking Peter for but drawing a Sword for him, and healing his Ear which he had wounded. His not Crying, nor lifting up his Voyce, or suffering his Voyce to be heard in the Streets, might either signifie his Meekness, not Crying out to stir up any Sedition. Or not setting a Trumpet to his Mouth, when he had wrought a Miracle, that People might take notice of it, instead of it he Charged the Persons healed, not to publish it.

20 A bruised reed he shall not break, and smoking flax shall he not quench, until he hath brought forth judgment unto victory.

He shall carry on his work with so little noise, that if he trode upon a bruised Reed, he should not break it. Or he shall not despise the afflicted, that are as bruised Reeds, and smoking Flax. But the best Expositors interpret it of Christ's kindness to Peoples Souls. He will not discourage those that are weak in Faith, or weak in Hope. Smoking Flax, signi[illegible: 2 letters]eth Flax in the kindling of which the Fire hath not prevailed, and so is a very apt Metaphor to express such as believe, but are full of Doubts and Fears, or such as have a Truth of Grace, but yet much Corruption; Christ is Prophecied of, as one that will incourage, not discourage such Souls. Vntil he hath brought forth Iudgment into Victory, (Isaiah saith) unto Truth. Some think that, Vntil, here only signifies the Event of the thing, not a term of time, for there shall never be a time, when Christ shall break a bruised Reed, or quench a smoking Flax, in the Sense before mentioned. By Iudgment here may be meant, as before, what his Father hath judged right, until he hath caused the Doctrine of the Gospel, and the Messiah, to be believed, and imbraced of all the World. Or, until he shall have brought forth the Judgment of those broken Reeds, and that smoking Flax into Victory, until such Souls be made perfect in Faith and Holiness, and shall have got a Victory over all its unbelief and other Corruptions. Or, until he hath brought forth [illegible: 1 letter]ond[illegible: 1 letter]mnation into Victory (for so the word signifieth) till he hath Conquered Death and Hell, so as there shall be no Condemnation to any Soul that is in Christ Jesus, Rom. 8.1. Or, Vntil the last Iudgment comes, which shall determine in a perfect absolution, and acquital of all his People, and in a perfect Victory over all his Enemies.

21 And in his name shall the Gentiles trust.

This makes some think, that the bringing of Judgment into Victory, referreth to the final Destruction of the Iews by the Romans, after which the Gentiles came more universally to receive the Gospel. Tho Christ be Meek and Gentle with men a long time, while there is any Hope of their Reformation: Yet, he will not be so meek and patient always. Neither was he so with the Iews. But the falling of them proved the rising of the Gentiles; Christ is beholden to no People for bearing the Name of his Church; if the Iews fail in their Duty, they shall be cast off, and in his Name shall the Gentiles trust. God is able of stones to raise up Children unto Abraham, Isaiah saith, the Isles shall wait for his Law, his Law both of Faith and Hol[illegible: 1 letter]n[illegible: 1 letter]ss, shall be acceptable to the Gentiles. The term Law, here seemeth to expound that Phrase, v. 18. He shall shew Iudgment to the Gentiles, that is right things, he shall give them his Law.

22 Then was brought unto him one possessed with a devil, blind and dumb, and he healed him, insomuch that the blind and dumb, both spake and saw.

Some think, this Person was the same mentioned, Luk. 11.14. I presume, because the following Discourse there is much the same, with what followeth here, but others are of another mind; and it is certain Luke speaketh of no Blindness in him. We heard before, a Discourse of such as were possessed by Devils, so as this Verse affords nothing new.

Marginal references: See Chap 9.

23 And all the people were amazed, and said, Is not this the son of David?

This is the first Conviction we met with, from the Miracles wrought by our Saviour. That he was the Messiah, unless that of the two blind Men, mentioned, Mat. 9.27. And their Faith in it appears but weak, for they do not plainly affirm it, only ask the Question like the Faith of those mentioned, Ioh. 7.31. When Christ cometh will he do more Miracles than this Man hath done?

24 But when the Pharisees heard it, they said, This f[illegible: 1 letter]llow doth not cast out devils, but by Beelzebub the prince of the devils.

We met with the same Blasphemous Calumny, from the same Persons, Ch. 9.34. The Pharisees, not acknowledging the Deity of Christ, nor that he was the Messiah, were for their Interest concerned, not to acknowledge, and as much as in them lay to keep others from believing, that he did that from his own Power, which God alone could do. But yet they might have allowed him to have by a Power derived from God, done these miraculous things, as Elijah and Elisha of old did. But they Blaspheme at the highest Rate imaginable, ascribing that to the Devil, which was proper to God alone. Christ's Miracles were exceeding many, and it was a time when the Messiah was expected. The Scepter was departed from Iudah, and as it appears from Ioh. 7.31, (what ever the Iews now say impudently) They heard that when the Messiah did come, he should work many Miracles. These things puts them into a Rage. This remarkable Piece of History is recorded by three Evangelists. By Matthew in this place, by Mark ch. 3.22, 23, 24, 25, 26, 27, 28, 29, 30. and by Luke▪ Ch. 11. v. 17, 18, 19, 20.

26 And if Satan cast out Sa[illegible: 1 letter]an, he is divided against himself, how shall then his kingdom stand?

This is our Lords first Argument, Mark relates it, Ch. 3.23, 24, 25, 26. with little Alteration in the Phra[illegible: 2 letters] so doth Luke, Ch. 11.17, 18. The Sum of the Argument is, The Devil is so wise, that he will look to the upholding of his own Kingdom in the World. This will req[illegible: 1 letter]ire an Agreement of the Devils among[illegible: 1 letter]t themselves, for if they be divided they cannot uphold their Kingdom▪ nor stand any more than an house City, or Kingdom in the World so divided c[illegible: 1 letter]n stand, therefore the Prince of Devils will not forcibly cast out the infer[illegible: 1 letter]our Devils. There is but one imaginable objection to this. Do we not see the contrary to this in Peoples going to Cunningmen, for help against those that are bewitched, to get help for them, and is there no Truth in those many Stories we have of Persons that have found help against the Devil, from some that have Traded with the Devil? I Answer, It is one thing for the Devils to play one with another, another thing for them to Cast out one another. One Devil may yield, and give place to another, for to gain a greater advantage for the whole Society, but one never quarrelleth with another. The first may be for the inlarging or Satans Kingdom. This must be to destroy it. When a poor Wretched Creature goeth to one, who dealeth with the Devil, for help for one who is vexed with some effect of the Devil, one Devil here doth but yield, and give place to another by Compact, Voluntarily, and for the Devils greater advantage; for it is more advantage to the Devil (who seeks nothing so much as a Divine Homage) to gain the Faith of one Soul, then to Exercise a Power to Afflict many Bodies. In such Cases as these, the Devil for the Abatement of a little bodily pain, gains a Power over the Soul of him or her, who cometh to implore his help, and exerciseth a Faith in him. This is an Establishing, promoving and inlarging his Kingdom. But Christ forced the Devils out of Persons, they did not yield Voluntarily for a greater advantage, but forcibly, for no advantage. He did not pray the Devils to come out, nor make use of any of the Devils Sacraments, upon the use of which by some Original Compact, he was obliged to come out, upon a Souls surrender of it self by Faith to him, but they came out unwillingly upon the Authoritative Words of Christ, without the use of any Magical Rites, and Ceremonies, testifying the least Homage done to him.

27 And if I by Beelzebub I cast out devils, by whom do your children cast them out? Therefore they shall be your Judges.

Our Saviour's Argument is this, where the Case is the same, the Iudgment ought to be the same, and the contrary Judgment speaketh Malice, and Hatred of the Person. Do I [illegible: 1 letter]ast out Devils? So do your Children. You say they do it by the Power of God, why do you say, that I do it by a Prince of Devils? What appeareth in their casting of them out more than in mine, which can argue that they do it by the Power of God, and I by the Power of the Prince of Devils? The only question is who our Saviour here meaneth by their Children, some think that he meaneth his own Apostles, who were all of them Jews, and to whom they might be more favourable then to him, because of their Relation to them. Others think that he means some Exorcists amongst the Iews, such they had, Acts 19.13. But concerning these there is a double Opinion. Some think that they were such as themselves, Acted by Compact of the Devil. Others think that they Invocating the God of Abraham, Isaac, and Iacob, God might Honour them so far, as upon that Invocation to command the Devil out of Persons. Origen, and Iustin Martyr both tell us, that there were some, that used that sorm, with such success. But so they might do, and yet not obtain their effect, from a Divine Influence, nor so much cast as Flatter out Devils, upon an Homage first paid to the Devil. I find some Difficulty to persuade my self, that in those times, especially when God by this Miraculous effect, was Demonstrating the Messias, God should so far concur with any but him, and those that did it by his Express Name, and Authority, and I observe, that when the seven Sons of Sceva, attempted such a thing, Acts 19.13. They called over them, which had Evil Spirits, in the name of the Lord Iesus, and said, we adjure you by Iesus, whom Paul Preacheth (which they being the Sons of the Chief of the Priests▪ would not have done if the more grateful form of, The God of Abraham, Isaac and Iacob, would have done it) yet could they not prevail (as you read there, v. 14, 15, 16. (Our Saviours meaning therefore must certainly be either, 1. You do not say so of your Children, my Apo[illegible: 2 letters]les, who do, and profess to do, what they do by a Power derived from me; why do you say this of me, not of them? 2. Or, There are some of you, who seem to cast out Devils, whenas the Devil only plays with them, and yields to their Magical Arts for his own Advantage, and abates some more External Effects, on Peoples Bodies, upon the Surrender of their Souls to him, by believing he is able to Cure them▪ and imploring his help, yet you think these Men endowed with the Power of God: why are you so inequal to me? I observe, tho we read of Exorcists among[illegible: 1 letter]t the Jews, Acts 19.13. yet they are called [non-Latin text not transcribed] Vagrants. They were an idle Vagabond sort of Persons (such probably as we call Gipsies) with whom, or by whom it is not probable, God would Work such effects, especially at such a ti[illegible: 1 letter]e, tho they used the Names of Abraham, Isaac ▪ and Iac[illegible: 1 letter]b ▪ N[illegible: 1 letter]y it is plain from the Story of the Acts, that tho they used t[illegible: 1 letter]e Name Iesus, God would not Work by them, v. 16. The D[illegible: 1 letter]m[illegible: 1 letter]n[illegible: 1 letter]ack leapt upon them, overcame them, prevailed against them, so that they [illegible: 1 letter]led out of the House Naked, and Wounded.

Marginal references: G[illegible: 1 letter]. Beelze [illegible: 3 letters].

28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

Luke hath the same Chap. 11.20. only for the Spirit of God, he hath the Power of God. By the Kingdom of God, he here meaneth the coming of the Messiah, which is so called▪ Dan. 2, 44. The time is come, when the Lord begins his Kingdom of Grace. Setting up his King upon his Holy Hill of Zion, Psal. 2.6. whence we may observe, that Christ giveth in his casting out of Devils, by a Divine Power, as an Argument to prove himself the Messiah; for saith he, By this you may know, the Kingdom of God is come among[illegible: 1 letter]t you, that there is one come among you, who by the Finger, Power, or Spirit of God, calls out Devils. But where had the force of this Argument been, if the Jews had had Exorcists, whom God had so Honoured, tho Vagabonds, as to cast out Devils upon their calling upon the God of Abraham, Isaac, and Iacob, while in the mean time they derided, and contemned Christ?

29 Or else, how can one enter into a strong mans house, and spoyl his goods, except he first bind the strong man? and then he will spoyl his house.

Mark hath the same words, with little Variation, Mark 3.27▪ Luke Ch. 11.21.22. saith, When a strong Man Armed▪ keepeth his Palace, his Goods are in peace. But when a stronger than he cometh upon him, and overcometh him, he taketh from him all his Armour, wherein he trusted, and divideth his Spoyl. The Sense is the same, tho the words be multiplyed. Our Saviour sheweth how his casting out of Devils, by the Spirit, and Power of God, argued that the Messiah was come, and the time come, when God would set up his Kingdom amongst Men. The Devil (saith he) who is the God of the World, and the Prince of the Power of the Air, is very strong, there is none save God only, who is stronger than he. If I were not God, I could never cast out this Strong Man, who Reigns in the World as in his House. As you see amongst Men, the Strong Man is not overcome, but by one stronger, he by this also lets them know, that he was so far from any Covenant or Compact with Beelzebub, that he came into the World a Professed Enemy to him, to dispossess him of that Tyrannical Power he Exercised among[illegible: 1 letter]t Men, by his keeping them in Darkness, blinding them with Error, and Super[illegible: 1 letter]tition, and seducing them to Sinful Practices, till God for their Prodigious Sins, had also given him a power over their Bodies, variously to Vex, Afflict, and Torment them. Christ took from this strong Man all his Armour: By scattering the Darkness which was in the World, by the full Revelation of Gospel Truth: By Expelling Error and Superstition, teaching People the Truths of God, and the right way of his Worship: By taking away the Guilt, and destroying the Power of Sin, and Death, Ignorance, Error, Profaneness. The Sense of the Guilt of Sin, and the Power of Lusts within us, being the Devils Armour, by which he kept up his Power, and doth yet keep up what Dominion he hath in the World.

30 He that is not with me, is against me, and he that gathereth not with me, scattereth abroad.

Luke hath the same Ch. 11. v. 23. some understand this concerning the Devil, whom he was so far from favouring, that his Work was quite opposite. Some un[illegible: 1 letter]erstand it concerning some Neuters, that would neither shew themselves for Christ, nor against him. Our Saviour tells them, that this cause would bear no Neutrality, they must be either for him or against him. But po[illegible: 1 letter]sibly it is best understood, concerning the Scribes and Pharisees, whom he lets know; That he was one, shewed Men the true way of Life and Salvation, and those that complyed not with him, were his Enemies. And in stead of gathering, scattered the Sheep of God.

32 And whosoever speaketh a word against the Son of man, it shall be forgiven him but whosoever speaketh against the holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

Mark repeateth the same Ch. 3. v. 28, 29. with no Alteration as to the sense, and in stead of neither in this W[illegible: 1 letter]rld, nor the World to come, he saith. But is in danger of eternal Damnation: Luke hath something of it, Ch. 12.10. And whosever shall speak a Word against the Son of Man, it shall be forgiven him: But unto him that Blasphemeth against the Holy Ghost, it shall not be forgiven: It is a Text h[illegible: 1 letter]th very much exercised great Divines, and much more perp[illegible: 1 letter]exed poor C[illegible: 1 letter]ri[illegible: 1 letter]tians in their [illegible: 1 letter]its of Melancho[illegible: 1 letter]y, and under Temptations. T[illegible: 1 letter]er[illegible: 1 letter] is in it something asserted, that is, That all manner of Sin, and B[illegible: 1 letter]asphemy shall be forgiven, v. 32. W[illegible: 1 letter]os[illegible: 1 letter] ever shall speak a Word against the Son of Man, it shall be forgiven (that is, upon the terms other sins are forgiven, Repentance and Faith in Iesus Christ) By the Son of Man, here some would understand any ordinary Man, but, 1. Christ never spake of any under the Notion but himself. 2. It had been no great News for Christ to have told them, that ordinary Evil-speaking against men should be forgiven: Doubtless by the Son of Man here, Christ meaneth himself. He declareth that sins of Ignorance should be forgiven, tho a man should Blaspheme Christ, yet if he did it ignorantly, verily thinking he was no more than the Son of Man, it should upon his Repentance and Faith in him be forg[illegible: 1 letter]ven. A Text yielding exceeding great relief to Souls, labouring under the Burden of their sins; and reflecting upon their Aggravation. But the Difficulty lyeth in the latter part of the Text, which denieth forgiveness to any, who Blaspheme the Holy Ghost: Upon this arise several Questions. 1. Quest. What the sin against the Holy Ghost here specified was. Ans. It is not hard to gather this from the Context, and what Mark addeth, Ch. 3. v. 30. Because they said he had an unclean Spirit. Christ was come amongst these Persons to whom he speaketh, he had not only Preached, but he had wrought many miraculous Operations sufficient to convince them, that he Acted by the Power and Spirit of God. They were not only not convinced of it, so far as to acknowledge it, but they attributed these Operations to the Devil, and said he had a Devil, and that he did what he did, by the Power of the Devil. This out of doubt was their sin against the Holy Ghost, maliciously speaking to the highest Reproach of the Holy Spirit, contrary to the rational Conviction of thir own Consciences. Hence ariseth a second Question: Whether any such sin can be now committed. Ans. If there were no other but Texts that seem to conclude, there may such as those, Heb. 6.4, 5, 6. & Heb. 10.26, 27. & 1 Ioh. 5.16. where he speaketh of a sin unto Death, for the Forgiveness of which he would not have Christians pray. I should conclude, that there is no such sin now to be committed, for we cannot have such means of Conviction as the Pharisees had, Christ not being on the Earth now working Miracles. But it is plain from the Texts before mentioned, that there is such a sin, that Men and Women may yet incurr the Guilt of: But now what that sin is, hath exercised the Judgment of the greatest Divines to describe. I shall not repeat the various Opinions about it, many of which are easily confuted; but shall determine from the Guidance of the Scriptures, that mention it so far as they will direct in the finding of it out. 1. It cannot be any sin that is committed ignorantly. Paul was a Blasphemer, but forgiven, because he did it Ignorantly. 2. It must be a sin knowingly committed, against the Operations of the Holy Ghost. So was this sin of the Pharisees. 3. Apostacy must be an ingredient in it. If they fall away, saith the Apostle, Heb. 6.6. It is a sinning wi[illegible: 1 letter]fully after the receiving the knowledge of the Truth, Heb. 10.26. It should seem by this Text Persecution is an ingredient in it: The Pharisees did not only say this, but they spake it out of Malice, designing to destroy Christ. 5. Most certain it is, that tho Impenitency cannot be called that sin, yet it must be an ingredient in it, for what sins we truly repent of shall be forgiven, 1 Ioh. 1.9. and therefore the Apostle saith of such sinners: It is impossible they should be renewed by Repentance. Upon the whole then, If any Person hath been instructed in the things of God, and hath made a Profession of Religion, and Godliness, and afterwards falleth off from his Profession, and becomes a bitter Enemy to it; saying that those things are the Effects of the Devil in Men, which his Heart telleth him are the Operations of the Holy Spirit, and be so hardy as to persecute and seek to destroy such Persons for such Profession: The Interpretation be to those that hate us, and to the Enemies of our God. If they have not committed this unpardonable sin, they have done what is very like it, and I know no way they have, but by a timely and hearty Repentance to satisfie the World, or their own Consciences, that they are not under this dreadful Guilt. And that which confirms me in this Opinion, that we rarely hear of such Persons renewed by Repentance, (if any instances of that Nature at all can be produced.) I do know that some have thought that this Sin might be committed by Words, without other Ove[illegible: 1 letter]t-Acts, and indeed Blaspheming, (properly taken) can signifie nothing else, but Evil, or Reproachful speaking. But these words must proceed from a malitious Heart, full of Ran [illegible: 1 letter]or and Revenge, for it is not every word, nor every Blasphemy, that is here meant, it is (as Augustine saith.) Quoddam dictum, quaedum b[illegible: 1 letter]asphemia. A certain word, a certain Blasphemy: Not words spoken ignorantly, or hastily, or according to our real Iudgment and Opinion: But words spoken malitiously in order to destroy God, or C[illegible: 1 letter]rist if it were po[illegible: 1 letter]sible; after sufficient means of Light and Co[illegible: 1 letter]viction, that the things which we speak Evil of, are not from the Evil, (but probably at least) from the Holy Spirit of God, and yet we will impute them to the Devil, in order to the defaming, or Destruction of those Servants of God, who do them, or in whom they are found. We can define nothing certain in the Case, but this cometh nearest to the sin here mentioned; that shall never be forgiven in this World, or the World to come: That is, as Mark expounds it, the Persons Guilty, shall be in Danger of eternal Damnation, by which he hath spoiled the Papists Argument from this Text for their Purgatory.

Marginal references: 1 John 5.15.

33 Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt, for the tree is known by his fruit.

We met with much the same, Ch. 7.16. As the Words here spoken, may be understood to have reference to the Devil, to the Scribes and Pharisees, or to Christ himself: You say, I do these things by the Devil, you cannot but say, the things I do are good, the Fruit followeth the Nature of the Tree: The Devil is Evil, a corrupt Tree, how can he produce good Fruit? Or thus, you shew your selves to be corrupt Trees, by the Fruit you bring forth; you indeed are not Leud and Profane, but put on a Mask and Vizard of Godliness, but your Fruit sheweth what you are. Or, 3. If the Fruit which I produce be good, why should not you judge me good? Speak things that are consistent, if the Fruit be good, the Tree must be good, convince me of any Evil things that I do, from whence you can rationally conclude, that I am a Corrupt Tree.

Marginal references: Luk. 6.[illegible: 2 letters] ▪ 44.

35 A good man, out of the good treasure of the heart bringeth forth good things: And an evil man out of the evil▪ treasure, bringeth forth evil things.

The Evangelist Luke, Ch. 6.45. hath much the same with what is here, v. 35. O Generation of Vipers, Iohn had so called them, and Christ again so calleth them, Mat. 23.23. A Viper is of all other the most Venemous, and dangerous Serpent. Christ in calling them, a Generation of Vipers, intimateth, that the Pharisees were generally a most mischievous Faction, for the Souls of Men. How can ye, being Evil speak good things? Why do I (saith he) spend my time, and Breath in reproving, or admonishing you; you have cankred Hearts, full of Pride, Malice, and Envy, and therefore cannot ordinarily speak good things, for out of the abundance of the Heart, the Mouth speaketh. What Men ordinarily, and deliberately do speak, is from the Affections, and Thoughts of their Hearts. Hence good Men out of the good Treasure of their Hearts, speak good things, that is, most ordinarily, and commonly, and Evil men, out of the stock of Malice, Revenge, Envy, Pride, and other Lusts, which are in their Hearts, speak Evil things.

37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

Some understand by Idle words here: Lying and deceitful Words, others Contumelious, and Reproachful words. But the best Interpreters here extend the Sense further, not only from the Sense of the word [non-Latin text not transcribed], here used, but because they judge our Saviour is here arguing, from the less to the greater, convincing the Pharisees what a dreadful Acccount they had to give, for their Blasphemous, and Reproachful words, when all must give an Account even for those Words, which they speak to no good purpose, but vainly, without respect, either to the Glory of God, or the good of others, or their own necessary and lawful occasions. Hence the Apostle doth not only forbid Filthiness, foolish Talking, and Iesting, Eph. 5.4. and corrupt Communication, Eph. 4.29. but in the same Verse, commandeth that Christians Speech should be to the use of Edifying, that it may minister Grace to the Hearers; and to the Colossians, Ch. 4.6. Let your Speech be always with Grace, seasoned with Salt. Nor will this seem too strict, to those who consider, that any thing is abused, when it is not used to the right end, and use. God hath not given unto Man his faculty of Speech, to fill the World with idle Tattle and impertinent Discourse, but that by it, 1. We might bless God, by Prayers, and Praises, Talking of his Words and wondrous Works. 2. That we might Communicate our minds to Men, in their or our own Concerns, and so be mutually helpful one to another. For by thy Words thou shalt be justified, &c. what justified here s[illegible: 1 letter]gnifies, appears by the word Condemned (to which it is opposed,) God will pronounce Sentence, for or against Men in the last day, not only according to their other Actions, but according to their other Actions, but accordingly as they have used their Tongues. If there were no other Text in the Bible, to prove that we have need of another Righteousness, than any of our own, wherein to stand before God, this Text alone would be enough, for Iames 3.2. If a Man offend not in Word, the same is a perfect man.

38 Then certain of the scribes, and of the Pharisees answered, saying, Master, we would see a sign from thee.

We read the like to this, Ch. 16.1. and Luke seemeth to relate the same History, ch. 11.29. Master was the usual Title, which they gave to any whom they owned as a Teacher. By a Sign, they mean some thing that might confirm unto them, that he was sent of God; they expected, that an Extraordinary Mission should be so confirmed, so Iohn 6.30. What Sign shewest thou then, that we might see, and believe thee, what doest thou Work? Moses shewed them signs (as they there go on) he brought down for them Bread from Heaven. Had not Christ shewed them Signs enough, what were all the Miracles he had wrought in their sight? They either speak this out of a further Idle Curiosity (their Eye being not satisfyed with seeing) or else they speak it in direct opposition, to the whole Scope and Tendency of our Saviour's [illegible: 1 letter]ormer Discourse, which was from his Miracles to prove himself truly God, and sent of God: if the latter which seemeth from our Saviours sharp Answer, most probable, the Sum of what they say, is this. Master we have seen thee do wonderful Works, but no other than what Impostors may do by the assistance of the Devil; we would see something done by thee, which Magicians cannot do, such as Moses did, Exod. 8.19. when the Magicians confessed they were out done, and cryed, This is the Finger of God.

Marginal references: Mar. 8.11. Luke 11.16. 1 Cor. 1.22.

40 For as Jonas was three days, and three nights in the whales belly: so shall the Son o[illegible: 1 letter] man be three days and three nights in the heart o[illegible: 1 letter] the earth.

An Evil, and Adulterous Generation. Either called Adulterous, for that Specifical Sin, which reigned amongst them and indeed their Polygamy was hardly better: or else because of their Degeneracy from Abraham, whom they so much gloryed in as their Father, Iohn 8▪39.44. Seeketh after a Sign, not satisfyed with my Miracles which I do on Earth, they would have a Sign from Heaven. God was not difficult of Confirming, and incouraging Peoples Faith by Signs. He gave Gideon a Sign upon his asking▪ he gave Hezekiah, and profered Ahaz a Sign without asking. But he had already given the Pharisees Signs enough, and sufficient to Convince them, but they would not believe, but out of Curiosity would have a Sign of another kind, a Sign from Heaven, as Mark expoundeth it, ch. 8.11. such a Sign as the Devil could not Counterfeit. There shall no Sign be give[illegible: 1 letter] to it, no Sign of that Nature, for we shall find that after this Christ wrought many Miracles. But they shall have a Sign when I shall be risen again from the Dead, to their Confusion and Condemnation. When I shall Answer the Prophet [illegible: 1 letter]onas his Type of me. He was cast into the Sea, and was three days and three nights in the Belly of the Whale, in the Heart of the Sea, Ionas 1.17. and then the W[illegible: 1 letter]ale Vomited him out upon the dry Land, ch. 2. So I shall be by them violently put to Death, and shall be in the Grave part o[illegible: 1 letter] three Days and three Nights, and then I shall rise again from the Dead. But here ariseth a difficulty. Christ indeed dying the Day before the Iewish Sabbath, and rising the Morning after, might be said to be in the Grave three Days, because he was there part of three Days, but how can he be said to have been there three Nights? for he was only in the Grave the Night of the Jewish Sabbath. (For their S[illegible: 1 letter]bbath began at the Evening before) and the Night following, which were but two Nights, either in whole, or in part. Ans. what we call Day and Night, made up the Jewish [non-Latin text not transcribed]. It appears by Genesis 1.5. That the Evening and Morning made up a Day. Three Days, and three Nights is with us but the same thing with three Natural Days, and so it must be under[illegible: 1 letter]tood here. Christ was in the Grave three Natural Days, that is, part of three Natural Days. Every one of which Days contained a Day and a Night, viz. 24. hours.

Marginal references: Jonah 1.17.

41 The men of Nineveh shall rise in judgment with this generation, and condemn it, because they repented at the preaching of Jonas, and behold a greater then Jonas is here.

The Story of the men of Nineveh we have in Ionah, Ch. 35. Luke repeateth the same Passage, Luke 11.32. The Men of Nineveh shall rise in Iudgment, that is, shall at the General Resurrection, rise, and stand up in Iudgment as Wi[illegible: 1 letter]nesses against the Scribes and Pharisees, and the other unbelieving Iews of this Age, and shall be Instruments, as to that Condemnation, which God shall that Day pronounce against them. Why? Beca[illegible: 1 letter]se they repented at t[illegible: 1 letter]e P[illegible: 1 letter]eaching of Jonas, and behold a greater than Jonas is here. I[illegible: 1 letter]nas was a Stranger to them, he wrought no Miracles a[illegible: 1 letter]ongst them, to confirm that he was sent of God, he only came and cryed, yet forty days, [illegible: 1 letter]nd Nineveh shall be destroyed, yet they Repented, if not truly and sincerely, yet in appearance, they shewed themselves to be affected with what I[illegible: 1 letter]nah said, his Words made some impressions upon them, as that the King arose from his Throne, laid his R[illegible: 1 letter]be from him, covered himself with Sackcloth, and sate in Ashes, called a Fast, as Ionah 3.5, 6, 7, 8. but saith our Saviour, I am greater than I[illegible: 1 letter]nah; I was long since Prophesied of, and foretold to this People, to Come; I am Come, I have Preached amongst them, and not only Preached, but wrought many wonderful Works amongst them, yet they are not so much affected, as to shew the least Signs of Repentance.

42 The Queen of the south shall rise up in the judgment with this generation, and shall condemn it, for she came from the uttermost parts ofthe earth, to hear the wisdom of Solomon, and behold a greater than Solomon is here.

We have the History to which this relateth, 1 Kings 10.1. &c. she is here called the Queen of the South, in the Book of Kings, and 2 Chron. 9.1. the Queen of Sheba, whether this S[illegible: 1 letter]eba or Saba was in Arabia or Ethiopia, is not much M[illegible: 1 letter]terial; certain it is, it was Southward of Iudea, and a place at a great distance. Yet saith our Saviour, Tho She was a great Queen, tho she lived at so great a distance from Ierusalem, tho She had only heard of the Fame and Wisdom of Solomon: Yet She came in Person to hear his wise Discourses▪ either about things Natural or Super-natural. T[illegible: 1 letter]ese Wretched Jews are not put to it to take a journy, I am come [illegible: 1 letter]mongst them, I who am greater than Solomon, who am the Eternal Wisdom, and come to Discourse of Heavenly Wisdom to them; I am come to their Doors, the[illegible: 1 letter]r's, to whom the Notion of a Messiah is no new thing, they have heard of me, they are no Heathens, but bred up to the knowledge of God. I have done many Miracles before them, yet they will not he[illegible: 1 letter]r, nor believe me. The Queen of Sheba in the day of Judgment shall rise up as a Witness against them, when God shall Condemn them for their unbelief. The more Light, and Means, [illegible: 1 letter]nd Obligat[illegible: 1 letter]ons Men have upon them, to Faith and Holiness, the greater will their Judgment, and Condemnation be.

Marginal references: Luke 11.31.

45 Then goeth he, and taketh with himself seven other spirits more wicked then himself and they enter in, and dwell there, and the last state of that man, is worse then the first. Even so shall it be also unto this wicked generation.

The Speech appeareth Parabolical; the Persons concerned in it are expressed in the last Words. The Men of that wick [illegible: 1 letter]d Generation. The Text is thought to be well expounded by Peter, 2 Pet. 2.20. If after they have escaped the Pollution of the World, through the knowledge of the Lord and Saviour Iesus Christ, they are entangled therein, and overcome, the latter end is worse with them than the beginning. Our Lord here compare[illegible: 1 letter]h the Jews to a Man out of whom the unclean Spirit was gone. The Devil is called the unclean Spirit, both in regard of his own impure Nature and because his Work is to tempt Men to Sin, (which is Spiritual filthiness.) The Jews were a People holy to the Lord, a people distinguished from Pagans, by a visible Profession. So as the Devil in a great Measure had left them. Now saith he, the Devil is an unquiet Spirit, and findeth no rest, if he cannot be doing Mischief to Men. For the Phrase, He walketh through dry places, looking for rest, we must know, That in Parabolical Speeches, we must not Scrue, or make a severe Scrutiny upon every Phrase. Dry places are for the most part places least inhabited, for want of the Conveniencies of Water. The Devil cannot be at rest, where he hath no Mischief to do to Men. Then he saith, I will return to my House, from which I came out. The Devil so leaveth none, but he will be attempting to come into them again, and he ordinarily succeedeth where Christ hath not prepossest the Soul, all other Reformation proves but a Sweeping and a Garnishing, while the Soul is empty of Christ. It may be swept from the filth of Flagitious Sins, and Garnished with the Paint of Religion, or some Habits of Moral Vertue. But none of these will keep out the Devil. He goeth and taketh with himself, seven Spirits more wicked than himself, and enters in and dwelleth there. Seven, that is, many. The meaning is, he makes that Man much worse than before. So (saith he) it shall be to these Iews. God gave them his Laws, and so delivered them from such a Dominion, as the Devil doth exercise over Pagans. In Force of this Law, the Scribes and Pharisees, amended many things, so as they were like an House swept and garnished. God sent his Son to dwell amongst them, but him they rejected, so the House was empty, tho swept and garnished. The Devil will come again, and they will be ten times worse.

Marginal references: Heb. 6.4. & 10.26.

50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

Mark repeateth the same passage, Mar. 3.31, 32, 33, 34, 35. Luke repeateth it more shortly, Luk. 8.20.21. Both Mark and Luke saith, more than one spake to our Saviour, first one, then others. Thy Mother and t[illegible: 1 letter]y Brethren, most Interpreters think Brethren here signifieth, no more than some of his Kindred, whom the Hebrews usually called Brethren. By the following words of our Saviour, v. 48, 49, 50. we must not under[illegible: 1 letter]tand that our Saviour slighted his Mother or Brethren, we are elsewhere taught what Honour he gave to his Parents, Luk. 2.51. yet he seemeth to speak something angerly, because he was interrupted in his work, so Luk. 2.49. Ioh. 2, 3, 4. we may shew a just Respect to our Parents, and Respect to our Relations, tho we do not neglect our Duty to God, out of Respect to them. The only thing to be further learned from this Paragraph, is how dear Believers, and Holy Persons are to Christ. He counts them as dear as Mother, Brethren, or Sisters, and thereby teacheth us the Esteem, we ought to have for such, Luke saith, He that heareth my Word, and doth it. Matthew saith, he that doth it: It is the Will of God, that we should believe on him whom he hath sent: See Ioh. 6.40. & 1.12. & 8.47. This Text derogates nothing from the Honour truly due to the Blessed Virgin; as the Mother of the Messias, but it shews the madness of the Papists, exalting her above Christ, whom Christ (considered only as his Mother) seemeth here to set beneath every true Believer, tho, considered as a Believer also, she hath a just preference.

Marginal references: See Joh. 15.14. Gal. 5.6. & 6.15. Col. 3.11.

Christ Vindicates His Disciples.

1 At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. 3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4 How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? 6 But I say unto you, That in this place is one greater than the temple. 7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8 For the Son of man is Lord even of the sabbath day. 9 And when he was departed thence, he went into their synagogue: 10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. 13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.

The Jewish teachers had corrupted many of the commandments, by interpreting them more loosely than they were intended; a mistake which Christ discovered and rectified (ch. v.) in his sermon on the mount: but concerning the fourth commandment, they had erred in the other extreme, and interpreted it too strictly. Note, it is common for men of corrupt minds, by their zeal in rituals, and the external services of religion, to think to atone for the looseness of their morals. But they are cursed who add to, as well as they who take from, the words of this book, Rev. xxii. 16, 19; Prov. xxx. 6.

Now that which our Lord Jesus here lays down is, that the works of necessity and mercy are lawful on the sabbath day, which the Jews in many instances were taught to make a scruple of. Christ's industrious explanation of the fourth commandment, intimates its perpetual obligation to the religious observation of one day in seven, as a holy sabbath. He would not expound a law that was immediately to expire, but doubtless intended hereby to settle a point which would be of use to his church in all ages; and so it is to teach us, that our Christian sabbath, though under the direction of the fourth commandment, is not under the injunctions of the Jewish elders.

It is usual to settle the meaning of a law by judgments given upon cases that happen in fact, and in like manner is the meaning of this law settled. Here are two passages of story put together for this purpose, happening at some distance of time from each other, and of a different nature, but both answering this intention.

I. Christ, by justifying his disciples in plucking the ears of corn on the sabbath-day, shows that works of necessity are lawful on that day. Now here observe,

1. What it was that the disciples did. They were following their Master one sabbath day through a corn-field; it is likely they were going to the synagogue (v. 9), for it becomes not Christ's disciples to take idle walks on that day, and they were hungry; let it be no disparagement to our Master's house-keeping. But we will suppose they were so intent upon the sabbath work, that they forgot to eat bread; had spent so much time in their morning worship, that they had no time for their morning meal, but came out fasting, because they would not come late to the synagogue. Providence ordered it that they went through the corn, and there they were supplied. Note, God has many ways of bringing suitable provision to his people when they need it, and will take particular care of them when they are going to the synagogue, as of old for them that went up to Jerusalem to worship (Ps. lxxxiv. 6, 7), for whose use the rain filled the pools: while we are in the way of duty, Jehovah-jireh, let God alone to provide for us. Being in the corn-fields, they began to pluck the ears of corn; the law of God allowed this (Deut. xxiii. 25), to teach people to be neighbourly, and not to insist upon property in a small matter, whereby another may be benefited. This was but slender provision for Christ and his disciples, but it was the best they had, and they were content with it. The famous Mr. Ball, of Whitmore, used to say he had two dishes of meat to his sabbath dinner, a dish of hot milk, and a dish of cold, and he had enough and enough.

2. What was the offence that the Pharisees took at this. It was but a dry breakfast, yet the Pharisees would not let them eat that in quietness. They did not quarrel with them for taking another man's corn (they were no great zealots for justice), but for doing it on the sabbath day; for plucking and rubbing the ears of corn of that day was expressly forbidden by the tradition of the elders, for this reason, because it was a kind of reaping.

Note, It is no new thing for the most harmless and innocent actions of Christ's disciples to be evil spoken of, and reflected upon as unlawful, especially by those who are zealous for their own inventions and impositions. The Pharisees complained of them to their Master for doing that which it was not lawful to do. Note, Those are no friends to Christ and his disciples, who make that to be unlawful which God has not made to be so.

3. What was Christ's answer to this cavil of the Pharisees. The disciples could say little for themselves, especially because those who quarrelled with them seemed to have the strictness of the sabbath sanctification on their side; and it is safest to err on that hand: but Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural impositions, and therefore has something to say for them, and justifies what they did, though it was a transgression of the canon.

(1.) He justifies them by precedents, which were allowed to be good by the Pharisees themselves.

[1.] He urges an ancient instance of David, who in a case of necessity did that which otherwise he ought not to have done (v. 3, 4); "Have ye not read the story (1 Sam. xxi. 6) of David's eating the show-bread, which by the law was appropriated to the priest?" (Lev. xxiv. 5-9). It is most holy to Aaron and his sons; and (Exod. xxix. 33) a stranger shall not eat of it; yet the priest gave it to David and his men; for though the exception of a case of necessity was not expressed, yet it was implied in that and all other ritual institutions. That which bore out David in eating the show-bread was not his dignity (Uzziah, that invaded the priest's office in the pride of his heart, though a king, was struck with a leprosy for it, 2 Chron. xxvi. 16, &c.), but his hunger. The greatest shall not have their lusts indulged, but the meanest shall have their wants considered. Hunger is a natural desire which cannot be mortified, but must be gratified, and cannot be put off with any thing but meat; therefore we say, It will break through stone walls. Now the Lord is for the body, and allowed his own appointment to be dispensed with in a case of distress; much more might the tradition of the elders be dispensed with. Note, That may be done in a case of necessity which may not be done at another time; there are laws which necessity has not, but it is a law to itself. Men do not despise, but pity, a thief that steals to satisfy his soul when he is hungry, Prov. vi. 30.

[2.] He urges a daily instance of the priests, which they likewise read in the law, and according to which was the constant usage, v. 5. The priests in the temple did a great deal of servile work on the sabbath day; killing, flaying, burning the sacrificed beasts, which in a common case would have been profaning the sabbath; and yet it was never reckoned any transgression of the fourth commandment, because the temple-service required and justified it. This intimates, that those labours are lawful on the sabbath day which are necessary, not only to the support of life, but to the service of the day; as tolling a bell to call the congregation together, travelling to church, and the like. Sabbath rest is to promote, not to hinder, sabbath worship.

(2.) He justifies them by arguments, three cogent ones.

[1.] In this place is one greater than the temple, v. 6. If the temple-service would justify what the priests did in their ministration, the service of Christ would much more justify the disciples in what they did in their attendance upon him. The Jews had an extreme veneration for the temple: it sanctified the gold; Stephen was accused for blaspheming that holy place (Acts vi. 13); but Christ, in a corn-field, was greater than the temple, for in him dwelt not the presence of God symbolically, but all the fulness of the Godhead bodily. Note, If whatever we do, we do it in the name of Christ, and as unto him, it shall be graciously accepted of God, however it may be censured and cavilled at by men.

[2.] God will have mercy and not sacrifice, v. 7. Ceremonial duties must give way to moral, and the natural, royal law of love and self-preservation must take place of ritual observances. This is quoted from Hos. vi. 6. It was used before, ch. ix. 13, in vindication of mercy to the souls of men; here, of mercy to their bodies. The rest of the sabbath was ordained for man's good, in favour of the body, Deut. v. 14. Now no law must be construed so as to contradict its own end. If you had known what this means, had known what it is to be of a merciful disposition, you would have been sorry that they were forced to do this to satisfy their hunger, and would not have condemned the guiltless. Note, First, Ignorance is the cause of our rash and uncharitable censures of our brethren. Secondly, It is not enough for us to know the scriptures, but we must labour to know the meaning of them. Let him that readeth understand. Thirdly, Ignorance of the meaning of the scripture is especially shameful in those who take upon them to teach others.

[3.] The Son of man is Lord even of the sabbath day, v. 8. That law, as all the rest, is put into the hand of Christ, to be altered, enforced, or dispensed with, as he sees good. It was by the Son that God made the world, and by him he instituted the sabbath in innocency; by him he gave the ten commandments at mount Sinai, and as Mediator he is entrusted with the institution of ordinances, and to make what changes he thought fit; and particularly, as being Lord of the sabbath, he was authorized to make such an alteration of that day, as that it should become the Lord's day, the Lord Christ's day. And if Christ be the Lord of the sabbath, it is fit the day and all the work of it should be dedicated to him. By virtue of this power Christ here enacts, that works of necessity, if they be really such, and not a pretended and self-created necessity, are lawful on the sabbath day; and this explication of the law plainly shows that it was to be perpetual. Exceptio firmat regulam—The exception confirms the rule.

Christ having thus silenced the Pharisees, and got clear of them (v. 9), departed, and went into their synagogue, the synagogue of these Pharisees, in which they presided, and toward which he was going, when they picked this quarrel with him. Note, First, We must take heed lest any thing that occurs in our way to holy ordinances unfit us for, or divert us from, our due attendance on them. Let us proceed in the way of our duty, notwithstanding the artifices of Satan, who endeavours, by the perverse disputings of men of corrupt minds, and many other ways, to ruffle and discompose us. Secondly, We must not, for the sake of private feuds and personal piques, draw back from public worship. Though the Pharisees had thus maliciously cavilled at Christ, yet he went into their synagogue. Satan gains this point, if, by sowing discord among brethren, he prevail to drive them, or any of them, from the synagogue, and the communion of the faithful.

II. Christ, by healing the man that had the withered hand on the sabbath day, shows that works of mercy are lawful and proper to be done on that day. The work of necessity was done by the disciples, and justified by him; the work of mercy was done by himself; the works of mercy were his works of necessity; it was his meat and drink to do good. I must preach, says he, Luke iv. 43. This cure is recorded for the sake of the time when it was wrought, on the sabbath.

Here is, 1. The affliction that this poor man was in; his hand was withered so that he was utterly disabled to get his living by working with his hands. St. Jerome says, that the gospel of Matthew in Hebrew, used by the Nazarenes and Ebionites, adds this circumstance to this story of the man with the withered hand, that he was Cæmentarius—a bricklayer, and applied himself to Christ thus; "Lord, I am a bricklayer, and have got my living by my labour (manibus victum quæritans); I beseech thee, O Jesus, restore me the use of my hand, that I may not be obliged to beg my bread" (ne turpiter mendicem cibos). Hieron. in loc. This poor man was in the synagogue. Note, Those who can do but little, or have but little to do for the world, must do so much the more for their souls; as the rich, the aged, and the infirm.

2. A spiteful question which the Pharisees put to Christ upon the sight of this man. They asked him, saying, Is it lawful to heal? We read not here of any address this poor man made to Christ for a cure, but they observed Christ began to take notice of him, and knew it was usual for him to be found of those that sought him not, and therefore with their badness they anticipated his goodness, and started this case as a stumbling-block in the way of doing good; Is it lawful to heal on the sabbath-day? Whether it was lawful for physicians to heal on that day or not, which was the thing disputed in their books, one would think it past dispute, that it is lawful for prophets to heal, for him to heal who discovered a divine power and goodness in all he did of this kind, and manifested himself to be sent of God. Did ever any ask, whether it is lawful for God to heal, to send his word and heal? It is true, Christ was now made under the law, by a voluntary submission to it, but he was never made under the precepts of the elders. Is it lawful to heal? To enquire into the lawfulness and unlawfulness of actions is very good, and we cannot apply ourselves to any with such enquiries more fitly than to Christ; but they asked here, not that they might be instructed by him, but that they might accuse him. If he should say that it was lawful to heal on the sabbath day, they would accuse him of a contradiction to the fourth commandment; to so great a degree of superstition had the Pharisees brought the sabbath rest, that, unless in peril of life, they allowed not any medicinal operations on the sabbath day. If he should say that it was not lawful, they would accuse him of partiality, having lately justified his disciples in plucking the ears of corn on that day.

3. Christ's answer to this question, by way of appeal to themselves, and their own opinion and practice, v. 11, 12. In case a sheep (though but one, of which the loss would not be very great) should fall into a pit on the sabbath day, would they not lift it out? No doubt they might do it, the fourth commandment allows it; they must do it, for a merciful man regardeth the life of his beast, and for their parts they would do it, rather than lose a sheep; does Christ take care for sheep? Yes, he does; he preserves and provides for both man and beast. But here he says it for our sakes (1 Cor. ix. 9, 10), and hence argues, How much then is a man better than a sheep? Sheep are not only harmless but useful creatures, and are prized and tended accordingly; yet a man is here preferred far before them. Note, Man, in respect of his being, is a great deal better, and more valuable, than the best of the brute creatures: man is a reasonable creature, capable of knowing, loving, and glorifying God, and therefore is better than a sheep. The sacrifice of a sheep could therefore not atone for the sin of a soul. They do not consider this, who are more solicitous for the education, preservation, and supply of their horses and dogs than of God's poor, or perhaps their own household.

Hence Christ infers a truth, which, even at first sight, appears very reasonable and good-natured; that it is lawful to do well on the sabbath days; they had asked, Is it lawful to heal? Christ proves it is lawful to do well, and let any one judge whether healing, as Christ healed, was not doing well. Note, There are more ways of doing well upon sabbath days, than by the duties of God's immediate worship; attending the sick, relieving the poor, helping those who are fallen into sudden distress, and call for speedy relief; this is doing good: and this must be done from a principle of love and charity, with humility and self-denial, and a heavenly frame of spirit, and this is doing well, and it shall be accepted, Gen. iv. 7.

4. Christ's curing of the man, notwithstanding the offence which he foresaw the Pharisees would take at it, v. 13. Though they could not answer Christ's arguments, they were resolved to persist in their prejudice and enmity; but Christ went on with his work notwithstanding. Note, Duty is not to be left undone, nor opportunities of doing good neglected, for fear of giving offence. Now the manner of the cure is observable; he said to the man, "Stretch forth thy hand, exert thyself as well as thou canst;" and he did so, and it was restored whole. This, as other cures Christ wrought, had a spiritual significancy. (1.) By nature our hands are withered, we are utterly unable of ourselves to doing any thing that is good. (2.) It is Christ only, by the power of his grace, that cures us; he heals the withered hand by putting life into the dead soul, works in us both to will and to do. (3.) In order to our cure, he commands us to stretch forth our hands, to improve our natural powers, and do as well as we can; to stretch them out in prayer to God, to stretch them out to lay hold on Christ by faith, to stretch them out in holy endeavours. Now this man could not stretch forth his withered hand of himself, any more than the impotent man could arise and carry his bed, or Lazarus come forth out of his grave; yet Christ bid him do it. God's commands to us to do the duty which of ourselves we are not able to do are no more absurd or unjust, than this command to the man with the withered hand, to stretch it forth; for with the command, there is a promise of grace which is given by the word. Turn ye at my reproof, and I will pour out my Spirit, Prov. i. 23. Those who perish are as inexcusable as this man would have been, if he had not attempted to stretch forth his hand, and so had not been healed. But those who are saved have no more to boast of than this man had of contributing to his own cure, by stretching forth his hand, but are as much indebted to the power and grace of Christ as he was.

The Malice of the Pharisees; Christ Withdraws Himself.

14 Then the Pharisees went out, and held a council against him, how they might destroy him. 15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; 16 And charged them that they should not make him known: 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, 18 Behold 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 show judgment to the Gentiles. 19 He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21 And in his name shall the Gentiles trust.

As in the midst of Christ's greatest humiliations, there were proofs of his dignity, so in the midst of his greatest honours, he gave proofs of his humility; and when the mighty works he did gave him an opportunity of making a figure, yet he made it appear that he emptied himself, and made himself of no reputation. Here we have,

I. The cursed malice of the Pharisees against Christ (v. 14); being enraged at the convincing evidence of his miracles, they went out, and held a council against him, how they might destroy him. That which vexed them was, not only that by his miracles his honour eclipsed theirs, but that the doctrine he preached was directly opposite to their pride, and hypocrisy, and worldly interest; but they pretended to be displeased at his breaking the sabbath day, which was by the law a capital crime, Exod. xxxv. 2. Note, it is no new thing to see the vilest practices cloaked with the most specious pretences. Observe their policy; they took counsel about it, considered with themselves which way to do it effectually; they took counsel together in a close cabal about it, that they might both animate and assist one another. Observe their cruelty; they took counsel, not to imprison or banish him, but to destroy him, to be the death of him who came that we might have life. What an indignity was hereby put upon our Lord Jesus, to run him down as an outlaw (qui caput gerit lupinum—carries a wolf's head), and the plague of his country, who was the greatest blessing of it, the Glory of his people Israel!

II. Christ's absconding upon this occasion, and the privacy he chose, to decline, not his work, but his danger; because his hour was not yet come (v. 15), he withdrew himself from thence. He could have secured himself by miracle, but chose to do it in the ordinary way of flight and retirement; because in this, as in other things, he would submit to the sinless infirmities of our nature. Herein he humbled himself, that he was driven to the common shift of those who are most helpless; thus also he would give an example to his own rule, When they persecute you in one city, flee to another. Christ had said and done enough to convince those Pharisees, if reason or miracles would have done it; but instead of yielding to the conviction, they were hardened and enraged, and therefore he left them as incurable, Jer. li. 9.

Christ did not retire for his own ease, nor seek an excuse to leave off his work; no, his retirements were filled up with business, and he was even then doing good, when he was forced to flee for the same. Thus he gave an example to his ministers, to do what they can, when they cannot do what they would, and to continue teaching, even when they are removed into corners. When the Pharisees, the great dons and doctors of the nation, drove Christ from then, and forced him to withdraw himself, yet the common people crowded after him; great multitudes followed him and found him out. This some would turn to his reproach, and call him the ring-leader of the mob; but it was really his honour, that all who were unbiased and unprejudiced, and not blinded by the pomp of the world, were so hearty, so zealous for him, that they would follow him whithersoever he went, and whatever hazards they ran with him; as it was also the honour of his grace, that the poor were evangelized; that when they received him, he received them and healed them all. Christ came into the world to be a Physician-general, as the sun to the lower world, with healing under his wings. Though the Pharisees persecuted Christ for doing good, yet he went on in it, and did not let the people fare the worse for the wickedness of their rulers. Note, Though some are unkind to us, we must not on that account be unkind to others.

Christ studied to reconcile usefulness and privacy; he healed them all, and yet (v. 16), charged them that they should not make him known; which may be looked upon, 1. As an act of prudence; it was not so much the miracles themselves, as the public discourse concerning them, that enraged the Pharisees (v. 23, 24); therefore Christ, though he would not omit doing good, yet would do it with as little noise as possible, to avoid offence to them and peril to himself. Note, Wise and good men, though they covet to do good, yet are far from coveting to have it talked of when it is done; because it is God's acceptance, not men's applause, that they aim at. And in suffering times, though we must boldly go on in the way of duty, yet we must contrive the circumstances of it so as not to exasperate, more than is necessary, those who seek occasion against us; Be ye wise as serpents, ch. x. 16. 2. It may be looked upon as an act of righteous judgment upon the Pharisees, who were unworthy to hear of any more of his miracles, having made so light of those they had seen. By shutting their eyes against the light, they had forfeited the benefit of it. 3. As an act of humility and self-denial. Though Christ's intention in his miracles was to prove himself the Messiah, and so to bring men to believe on him, in order to which it was requisite that they should be known, yet sometimes he charged the people to conceal them, to set us an example of humility, and to teach us not to proclaim our own goodness or usefulness, or to desire to have it proclaimed. Christ would have his disciples to be the reverse of those who did all their works to be seen of men.

III. The fulfilling of the scriptures in all this, v. 17. Christ retired into privacy and obscurity, that though he was eclipsed, the word of God might be fulfilled, and so illustrated and glorified, which was the thing his heart was upon. The scripture here said to be fulfilled is Isa. xlii. 1-4, which is quoted at large, v. 18-21. The scope of it is to show how mild and quiet, and yet how successful, our Lord Jesus should be in his undertaking; instances of both which we have in the foregoing passages. Observe here,

1. The pleasure of the Father in Christ (v. 18); Behold, my Servant whom I have chosen, my Beloved in whom my soul is well pleased. Hence we may learn,

(1.) That our Saviour was God's Servant in the great work of our redemption. He therein submitted himself to the Father's will (Heb. x. 7), and set himself to serve the design of his grace and the interests of his glory, in repairing the breaches that had been made by man's apostasy. As a Servant, he had a great work appointed him, and a great trust reposed in him. This was a part of his humiliation, that though he thought it not robbery to be equal with God, yet that in the work of our salvation he took upon him the form of a servant, received a law, and came into bonds. Though he were a son, yet learned he this obedience, Heb. v. 8. The motto of this Prince is, Ich dien—I serve.

(2.) That Jesus Christ was chosen of God, as the only fit and proper person for the management of the great work of our redemption. He is my Servant whom I have chosen, as par negotio—equal to the undertaking. None but he was able to do the Redeemer's work, or fit to wear the Redeemer's crown. He was one chosen out of the people (Ps. lxxxix. 19), chosen by Infinite Wisdom to that post of service and honour, for which neither man nor angel was qualified; none but Christ, that he might in all things have the pre-eminence. Christ did not thrust himself upon this work, but was duly chosen into it; Christ was so God's Chosen as to be the head of election, and of all other the Elect, for we are chosen in him, Eph. i. 4.

(3.) That Jesus Christ is God's Beloved, his beloved Son; as God, he lay from eternity in his bosom (John i. 18); he was daily his delight, (Prov. viii. 30). Between the Father and the Son there was before all time an eternal and inconceivable intercourse and interchanging of love, and thus the Lord possessed him in the beginning of his way, Prov. viii. 22. As Mediator, the Father loved him; then when it pleased the Lord to bruise him, and he submitted to it, therefore did the Father love him, John x. 17.

(4.) That Jesus Christ is one in whom the Father is well pleased, in whom his soul is pleased; which denotes the highest complacency imaginable. God declared, by a voice from heaven, that he was his beloved Son in whom he is well pleased; well pleased in him, because he was the ready and cheerful Undertaker of that work of wonder which God's heart was so much upon, and he is well pleased with us in him; for he had made us accepted in the Beloved, Eph. i. 6. All the interest which fallen man has or can have in God is grounded upon and owing to God's well-pleasedness in Jesus Christ; for there is no coming to the Father but by him, John xiv. 6.

2. The promise of the Father to him in two things.

(1.) That he should be every way well qualified for his undertaking; I will put my Spirit upon him, as a Spirit of wisdom and counsel, Isa. xi. 2, 3. Those whom God calls to any service, he will be sure to fit and qualify for it; and by that it will appear that he called them to it, as Moses, Exod. iv. 12. Christ, as God, was equal in power and glory with the Father; as Mediator, he received from the Father power and glory, and received that he might give: and all that the Father gave him, to qualify him for his undertaking, was summed up in this, he put his Spirit upon him: this was that oil of gladness with which he was anointed above his fellows, Heb. i. 9. He received the Spirit, not by measure, but without measure, John iii. 34. Note, Whoever they be that God has chosen, and in whim he is well pleased, he will be sure to put his Spirit upon them. Wherever he confers his love, he confers somewhat of his likeness.

(2.) That he should be abundantly successful in his understanding. Those whom God sends he will certainly own. It was long since secured by promise to our Lord Jesus, that the good pleasure of the Lord should prosper in his hand, Isa. liii. 10. And here we have an account of that prospering good pleasure.

[1.] He shall show judgment to the Gentiles. Christ in his own person preached to those who bordered upon the heathen nations (see Mark iii. 6-8), and by his apostle showed his gospel, called here his judgment, to the Gentile world. The way and method of salvation, the judgment which is committed to the Son, is not only wrought out by him as our great High Priest, but showed and published by him as our great Prophet. The gospel, as it is a rule of practice and conversation, which has a direct tendency to the reforming and bettering of men's hearts and lives, shall be showed to the Gentiles. God's judgments had been the Jews' peculiar (Ps. cxlvii. 19), but it was often foretold, by the Old-Testament prophets, that they should be showed to the Gentiles, which therefore ought not to have been such a surprise as it was to the unbelieving Jews, much less a vexation.

[2.] In his name shall the Gentiles trust, v. 21. He shall so show judgment to them, that they shall heed and observe what he shows them, and be influenced by it to depend upon him, to devote themselves to him, and conform to that judgment. Note, The great design of the gospel, is to bring people to trust in the name of Jesus Christ; his name Jesus, a Saviour, that precious name whereby he is called, and which is as ointment poured forth; The Lord our Righteousness. The evangelist here follows the Septuagint (or perhaps the latter editions of the Septuagint follow the evangelist); the Hebrew (Isa. xlii. 4) is, The isles shall wait for his law. The isles of the Gentiles are spoken of (Gen. x. 5), as peopled by the sons of Japhet, of whom it was said (Gen. ix. 27), God shall persuade Japhet to dwell in the tents of Shem; which was now to be fulfilled, when the isles (says the prophet), the Gentiles (says the evangelist), shall wait for his law, and trust in his name: compare these together, and observe, that they, and they only, can with confidence trust in Christ's name, that wait for his law with a resolution to be ruled by it. Observe also, that the law we wait for is the law of faith, the law of trusting in his name. This is now his great commandment, that we believe in Christ, 1 John iii. 23.

3. The prediction concerning him, and his mild and quiet management of his undertaking, v. 19, 20. It is chiefly for the sake of this that it is here quoted, upon occasion of Christ's affected privacy and concealment.

(1.) That he should carry on his undertaking without noise or ostentation. He shall not strive, or make an outcry. Christ and his kingdom come not with observation, Luke xvii. 20, 21. When the First-begotten was brought into the world, it was not with state and ceremony; he made no public entry, had no harbingers to proclaim him King. He was in the world and the world knew him not. Those were mistaken who fed themselves with hopes of a pompous Saviour. His voice was not heard in the streets; "Lo, here is Christ;" or, "Lo, he is there:" he spake in a still small voice, which was alluring to all, but terrifying to none; he did not affect to make a noise, but came down silently like the dew. What he spake and did was with the greatest possible humility and self-denial. His kingdom was spiritual, and therefore not to be advanced by force or violence, or by high pretensions. No, the kingdom of God is not in word, but in power.

(2.) That he should carry on his undertaking without severity and rigour (v. 20). A bruised reed shall he not break. Some understand this of his patience in bearing with the wicked; he could as easily have broken these Pharisees as a bruised reed, and have quenched them as soon as smoking flax; but he will not do it till the judgment-day, when all his enemies shall be made his footstool. Others rather understand it of his power and grace in bearing up the weak. In general, the design of his gospel is to establish such a method of salvation as encourages sincerity, though there be much infirmity; it does not insist upon a sinless obedience, but accepts an upright, willing mind. As to particular persons, that follow Christ in meekness, and in fear, and in much trembling, observe, [1.] How their case is here described—they are like a bruised reed, and smoking flax. Young beginners in religion are weak as a bruised reed, and their weakness offensive like smoking flax; some little life they have, but it is like that of a bruised reed; some little heat, but like that of smoking flax. Christ's disciples were as yet but weak, and many are so that have a place in his family. The grace and goodness in them are as a bruised reed, the corruption and badness in them are as smoking flax, as the wick of a candle when it is put out and is yet smoking. [2.] What is the compassion of our Lord Jesus toward them? He will not discourage them, much less reject them or cast them off; the reed that is bruised shall not be broken and trodden down, but shall be supported, and made as strong as a cedar or flourishing palm-tree. The candle newly lighted, though it only smokes and does not flame, shall not be blown out, but blown up. The day of small things is the day of precious things, and therefore he will not despise it, but make it the day of great things, Zech. iv. 10. Note, Our Lord Jesus deals very tenderly with those who have true grace, though they be weak in it, Isa. xl. 11; Heb. v. 2. He remembers not only that we are dust, but that we are flesh. [3.] The good issue and success of this, intimated in that, till he send forth judgment unto victory. That judgment which he showed to the Gentiles shall be victorious, he will go on conquering and to conquer, Rev. vi. 2. Both the preaching of the gospel in the world, and the power of the gospel in the heart, shall prevail. Grace shall get the upper hand of corruption, and shall at length be perfected in glory. Christ's judgment will be brought forth to victory, for when he judges he will overcome. He shall bring forth judgment unto truth; so it is, Isa. xlii. 3. Truth and victory are much the same, for great is the truth, and will prevail.

The Sin against the Holy Ghost.

22 Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23 And all the people were amazed, and said, Is not this the son of David? 24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils. 25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30 He that is not with me is against me; and he that gathereth not with me scattereth abroad. 31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. 33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. 34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. 36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

In these verses we have,

I. Christ's glorious conquest of Satan, in the gracious cure of one who, by the divine permission, was under his power, and in his possession, v. 22. Here observe,

1. The man's case was very sad; he was possessed with a devil. More cases of this kind occurred in Christ's time than usual, that Christ's power might be the more magnified, and his purpose the more manifested, in opposing and dispossessing Satan; and that it might the more evidently appear, that he came to destroy the works of the devil. This poor man that was possessed was blind and dumb; a miserable case! he could neither see to help himself, nor speak to others to help him. A soul under Satan's power, and led captive by him, is blind in the things of God, and dumb at the throne of grace; sees nothing, and says nothing to the purpose. Satan blinds the eye of faith, and seals up the lips of prayer.

2. His cure was very strange, and the more so, because sudden; he healed him. Note, The conquering and dispossessing of Satan is the healing of souls. And the cause being removed, immediately the effect ceased; the blind and dumb both spake and saw. Note, Christ's mercy is directly opposite to Satan's malice; his favours, to the devil's mischiefs. When Satan's power is broken in the soul, the eyes are opened to see God's glory, and the lips opened to speak his praise.

II. The conviction which this gave to the people to all the people: they were amazed. Christ had wrought divers miracles of this kind before; but his works are not the less wonderful, nor the less to be wondered at, for their being often repeated. They inferred from it, "Is not this the Son of David? The Messiah promised, that was to spring from the loins of David? Is not this he that should come?" We may take this, 1. As an enquiring question; they asked, Is not this the Son of David? But they did not stay for an answer: the impressions were cogent, but they were transient. It was a good question that they started; but, it should seem, it was soon lost, and was not prosecuted. Such convictions as these should be brought to a head, and then they are likely to be brought to the heart. Or, 2. as an affirming question; Is not this the Son of David? "Yes, certainly it is, it can be no other; such miracles as these plainly evince that the kingdom of the Messiah is now setting up." And they were the people, the vulgar sort of the spectators, that drew this inference from Christ's miracles. Atheists will say, "That was because they were less prying than the Pharisees;" no, the matter of fact was obvious, and required not much search: but it was because they were less prejudiced and biassed by worldly interest. So plain and easy was the way made to this great truth of Christ being the Messiah and Saviour of the world, that the common people could not miss it; the wayfaring men, though fools, could not err therein. See Isa. xxxv. 8. It was found of them that sought it. It is an instance of the condescensions of divine grace, that the things that were hid from the wise and prudent were revealed unto babes. The world by wisdom knew not God, and by the foolish things the wise were confounded.

III. The blasphemous cavil of the Pharisees, v. 24. The Pharisees were a sort of men that pretended to more knowledge in, and zeal for, the divine law, than other people; yet they were the most inveterate enemies to Christ and his doctrine. They were proud of the reputation they had among the people; that fed their pride, supported their power, and filled their purses; and when they heard the people say, Is not this the Son of David? they were extremely irritated, more at that than at the miracle itself; this made them jealous of our Lord Jesus, and apprehensive, that as his interest in the people's esteem increased, theirs must of course be eclipsed and diminished; therefore they envied him, as Saul did his father David, because of what the women sang of him, 1 Sam. xviii. 7, 8. Note, Those who bind up their happiness in the praise and applause of men, expose themselves to a perpetual uneasiness upon every favourable word that they hear said of any other. The shadow of honour followed Christ, who fled from it, and fled from the Pharisees, who were eager in the pursuit of it. They said, "This fellow does not cast out devils, but by Beelzebub the prince of the devils, and therefore is not the Son of David." Observe,

1. How scornfully they speak of Christ, this fellow; as if that precious name of his, which is as ointment poured forth, were not worthy to be taken into their lips. It is an instance of their pride and superciliousness, and their diabolical envy, that the more people magnified Christ, the more industrious they were to vilify him. It is a bad thing to speak of good men with disdain because they are poor.

2. How blasphemously they speak of his miracles; they could not deny the matter of fact; it was as plain as the sun, that devils were cast out by the word of Christ; nor could they deny that it was an extraordinary thing, and supernatural. Being thus forced to grant the premises, they had no other way to avoid the conclusion, that this is the Son of David, than by suggesting that Christ cast out devils by Beelzebub; that there was a compact between Christ and the devil; pursuant to that, the devil was not cast out, but did voluntarily retire, and give back by consent and with design: or as if, by an agreement with the ruling devil, he had power to cast out the inferior devils. No surmise could be more palpably false and vile than this; that he, who is Truth itself, should be in combination with the father of lies, to cheat the world. This was the last refuge, or subterfuge rather, or an obstinate infidelity, that was resolved to stand it out against the clearest conviction. Observe, Among the devils there is a prince, the ringleader of the apostasy from God and rebellion against him; but this prince is Beelzebub—the god of a fly, or a dunghill god. How art thou fallen, O Lucifer! from an angel of light, to be a lord of flies! Yet this is the prince of the devils too, the chief of the gang of infernal spirits.

IV. Christ's reply to this base insinuation, v. 25-30. Jesus knew their thoughts. Note, Jesus Christ knows what we are thinking at any time, knows what is in man; he understands our thoughts afar off. It should seem that the Pharisees could not for shame speak it out, but kept it in their minds; they could not expect to satisfy the people with it; they therefore reserved it for the silencing of the convictions of their own consciences. Note, Many are kept off from their duty by that which they are ashamed to own, but which they cannot hide from Jesus Christ: yet it is probable that the Pharisees had whispered what they thought among themselves, to help to harden one another; but Christ's reply is said to be to their thoughts, because he knew with what mind, and from what principle, they said it; that they did not say it in their haste, but that it was the product of a rooted malignity.

Christ's reply to this imputation is copious and cogent, that every mouth may be stopped with sense and reason, before it be stopped with fire and brimstone. Here are three arguments by which he demonstrates the unreasonableness of this suggestion.

1. It would be very strange, and highly improbably, that Satan should be cast out by such a compact, because then Satan's kingdom would be divided against itself; which, considering his subtlety, is not a thing to be imagined, v. 25, 26.

(1.) Here is a known rule laid down, that in all societies a common ruin is the consequence of mutual quarrels: Every kingdom divided against itself is brought to desolation; and every family too: Quæ enim domus tam stabilis est, quæ tam firma civitas, quæ non odiis atque dissidiis funditus everti possit?—For what family is so strong, what community so firm, as not to be overturned by enmity and dissension? Cic. Læl. 7. Divisions commonly end in desolations; if we clash, we break; if we divide one from another, we become an easy prey to a common enemy; much more if we bite and devour one another, shall we be consumed one of another, Gal. v. 15. Churches and nations have known this by sad experience.

(2.) The application of it to the case in hand (v. 26), If Satan cast out Satan; if the prince of the devils should be at variance with the inferior devils, the whole kingdom and interest would soon be broken; nay, if Satan should come into a compact with Christ, it must be to his own ruin; for the manifest design and tendency of Christ's preaching and miracles was to overthrow the kingdom of Satan, as a kingdom of darkness, wickedness, and enmity to God; and to set up, upon the ruins of it, a kingdom of light, holiness, and love. The works of the devil, as a rebel against God, and a tyrant over the souls of men, were destroyed by Christ; and therefore it was the most absurd thing imaginable, to think that Beelzebub should at all countenance such a design, or come into it: if he should fall in with Christ, how should then his kingdom stand? He would himself contribute to the overthrow of it. Note, The devil has a kingdom, a common interest, in opposition to God and Christ, which, to the utmost of his power, he will make to stand, and he will never come into Christ's interests; he must be conquered and broken by Christ, and therefore cannot submit and bend to him. What concord or communion can there be between light and darkness, Christ and Belial, Christ and Beelzebub? Christ will destroy the devil's kingdom, but he needs not do it by any such little arts and projects as that of a secret compact with Beelzebub; no, this victory must be obtained by nobler methods. Let the prince of the devils muster up all his forces, let him make use of all his powers and politics, and keep his interests in the closest confederacy, yet Christ will be too hard for his united force, and his kingdom shall not stand.

2. It was not at all strange, or improbable, that devils should be cast out by the Spirit of God; for,

(1.) How otherwise do your children cast them out? There were those among the Jews who, by invocation of the name of the most high God, or the God of Abraham, Isaac, and Jacob, did sometimes cast out devils. Josephus speaks of some in his time that did it; we read of Jewish exorcists (Acts xix. 13), and of some that in Christ's name cast out devils, though they did not follow him (Mark ix. 38), or were not faithful to him, ch. vii. 22. These the Pharisees condemned not, but imputed what they did to the Spirit of God, and valued themselves and their nation upon it. It was therefore merely from spite and envy to Christ, that they would own that others cast out devils by the Spirit of God, but suggest that he did it by compact with Beelzebub. Note, It is the way of malicious people, especially the malicious persecutors of Christ and Christianity, to condemn the same thing in those they hate, which they approve of and applaud in those they have a kindness for: the judgments of envy are made, not by things, but persons; not by reason, but prejudice. But those were very unfit to sit in Moses's seat, who knew faces, and knew nothing else in judgment: Therefore they shall be your judges; "This contradicting of yourselves will rise up in judgment against you at the last great day, and will condemn you." Note, In the last judgment, not only every sin, but every aggravation of it, will be brought into the account, and some of our notions that were right and good will be brought in evidence against us, to convict us of partiality.

(2.) This casting out of devils was a certain token and indication of the approach and appearance of the kingdom of God (v. 28); "But if it be indeed that I cast out devils by the Spirit of God, as certainly I do, then you must conclude, that though you are unwilling to receive it, yet the kingdom of the Messiah is now about to be set up among you." Other miracles that Christ wrought proved him sent of God, but this proved him sent of God to destroy the devil's kingdom and his works. Now that great promise was evidently fulfilled, that the seed of the woman should break the serpent's head, Gen. iii. 15. "Therefore that glorious dispensation of the kingdom of God, which has been long expected, is now commenced; slight it at your peril." Note, [1.] The destruction of the devil's power is wrought by the Spirit of God; that Spirit who works to the obedience of faith, overthrows the interest of that spirit who works in the children of unbelief and disobedience. [2.] The casting out of devils is a certain introduction to the kingdom of God. If the devil's interest in a soul be not only checked by custom or external restraints, but sunk and broken by the Spirit of God, as a Sanctifier, no doubt but the kingdom of God is come to that soul, the kingdom of grace, a blessed earnest of the kingdom of the glory.

3. The comparing of Christ's miracles, particularly this of casting out devils, with his doctrine, and the design and tendency of his holy religion, evidenced that he was so far from being in league with Satan, that he was at open enmity and hostility against him (v. 29); How can one enter into a strong man's house, and plunder his goods, and carry them away, except he first bind the strong man? And then he may do what he pleases with his goods. The world, that sat in darkness, and lay in wickedness, was in Satan's possession, and under his power, as a house in the possession and under the power of a strong man; so is every unregenerate soul; there Satan resides, there he rules. Now, (1.) The design of Christ's gospel was to spoil the devil's house, which, as a strong man, he kept in the world; to turn the people from darkness to light, from sin to holiness, from this world to a better, from the power of Satan unto God (Acts xxvi. 18); to alter the property of souls. (2.) Pursuant to this design, he bound the strong man, when he cast out unclean spirits by his word: thus he wrested the sword out of the devil's hand, that he might wrest the sceptre out of it. The doctrine of Christ teaches us how to construe his miracles, and when he showed how easily and effectually he could cast the devil out of people's bodies, he encouraged all believers to hope that, whatever power Satan might usurp and exercise in the souls of men, Christ by his grace would break it: he will spoil him, for it appears that he can bind him. When nations were turned from the service of idols to serve the living God, when some of the worst of sinners were sanctified and justified, and became the best of saints, then Christ spoiled the devil's house, and will spoil it more and more.

4. It is here intimated, that this holy war, which Christ was carrying on with vigour against the devil and his kingdom, was such as would not admit of a neutrality (v. 30), He that is not with me is against me. In the little differences that may arise between the disciples of Christ among themselves, we are taught to lessen the matters in variance, and to seek peace, by accounting those who are not against us, to be with us (Luke ix. 50); but in the great quarrel between Christ and the devil, no peace is to be sought, nor any such favourable construction to be made of any indifference in the matter; he that is not hearty for Christ, will be reckoned with as really against him: he that is cold in the cause, is looked upon as an enemy. When the dispute is between God and Baal, there is no halting between two (1 Kings xviii. 21), there is no trimming between Christ and Belial; for the kingdom of Christ, as it is eternally opposite to, so it will be eternally victorious over, the devil's kingdom; and therefore in this cause there is no sitting still with Gilead beyond Jordan, or Asher on the sea-shore, (Judg. iv. 16, 17), we must be entirely, faithfully, and immovably, on Christ's side; it is the right side, and will at last be the rising side. See Exod. xxxii. 26.

The latter clause is to the same purport: He that gathereth not with me scattereth. Note, (1.) Christ's errand into the world was to gather, to gather in his harvest, to gather in those whom the Father had given him, John xi. 52; Eph. i. 10. (2.) Christ expects and requires from those who are with him, that they gather with him; that they not only gather to him themselves, but do all they can in their places to gather others to him, and so to strengthen his interest. (3.) Those who will not appear, and act, as furtherers of Christ's kingdom, will be looked upon, and dealt with, as hinderers of it; if we gather not with Christ, we scatter; it is not enough, not to do hurt, but we must do good. Thus is the breach widened between Christ and Satan, to show that there was no such compact between them as the Pharisees whispered.

V. Here is a discourse of Christ's upon this occasion, concerning tongue-sins; Wherefore I say unto you. He seems to turn from the Pharisees to the people, from disputing to instructing; and from the sin of the Pharisees he warns the people concerning three sorts of tongue-sins; for others' harms are admonitions to us.

1. Blasphemous words against the Holy Ghost are the worst kind of tongue-sins, and unpardonable, v. 31, 32.

(1.) Here is a gracious assurance of the pardon of all sin upon gospel terms: this Christ says to us, and it is a comfortable saying, that the greatness of sin shall be no bar to our acceptance with God, if we truly repent and believe the gospel: All manner of sin and blasphemy shall be forgiven unto men. Though the sin has been as scarlet and crimson (Isa. i. 18), though ever so heinous in its nature, ever so much aggravated by its circumstances, and ever so often repeated, though it reach up to the heavens, yet with the Lord there is mercy, that reacheth beyond the heavens; mercy will be extended even to blasphemy, a sin immediately touching God's name and honour. Paul obtained mercy, who had been a blasphemer, 1 Tim. i. 13. Well may we say, Who is a God like unto thee, pardoning iniquity? Micah vii. 18. Even words spoken against the Son of man shall be forgiven; as theirs were who reviled him at his death, many of whom repented and found mercy. Christ here in has set an example to all the sons of men, to be ready to forgive words spoken against them: I, as a deaf man, heard not. Observe, They shall be forgiven unto men, not to devils; this is love to the whole world of mankind, above the world of fallen angels, that all sin is pardonable to them.

(2.) Here is an exception of the blasphemy against the Holy Ghost, which is here declared to be the only unpardonable sin. See here,

[1.] What this sin; it is speaking against the Holy Ghost. See what malignity there is in tongue-sins, when the only unpardonable sin is so. But Jesus knew their thoughts, v. 25. It is not all speaking against the person or essence of the Holy Ghost, or some of his more private operations, or merely the resisting of his internal working in the sinner himself, that is here meant; for who then should be saved? It is adjudged in our law, that an act of indemnity shall always be construed in favour of that grace and clemency which is the intention of the act; and therefore the exceptions in the act are not to be extended further than needs must. The gospel is an act of indemnity; none are excepted by name, nor any by description, but those only that blaspheme the Holy Ghost; which therefore must be construed in the narrowest sense: all presuming sinners are effectually cut off by the conditions of the indemnity, faith and repentance; and therefore the other exceptions must not be stretched far: and this blasphemy is excepted, not for any defect of mercy in God or merit in Christ, but because it inevitably leaves the sinner in infidelity and impenitency. We have reason to think that none are guilty of this sin, who believe that Christ is the Son of God, and sincerely desire to have part in his merit and mercy: and those who fear they have committed this sin, give a good sign that they have not. The learned Dr. Whitby very well observes, that Christ speaks not of what should be (Mark iii. 28; Luke xii. 10); Whosoever shall blaspheme. As for those who blasphemed Christ when he was here upon earth, and called him a Winebibber, a Deceiver, a Blasphemer, and the like, they had some colour of excuse, because of the meanness of his appearance, and the prejudices of the nation against him; and the proof of his divine mission was not perfected till after his ascension; and therefore, upon their repentance, they shall be pardoned: and it is hoped that they may be convinced by the pouring out of the Spirit, as many of them were, who had been his betrayers and murderers. But if, when the Holy Ghost is given, in his inward gifts of revelation, speaking with tongues, and the like, such as were the distributions of the Spirit among the apostles, if they continue to blaspheme the Spirit likewise, as an evil spirit, there is no hope of them that they will ever be brought to believe in Christ; for First, Those gifts of the Holy Ghost in the apostles were the last proof that God designed to make use of for the confirming of the gospel, and were still kept in reserve, when other methods preceded. Secondly, This was the most powerful evidence, and more apt to convince than miracles themselves. Thirdly, Those therefore who blaspheme this dispensation of the Spirit, cannot possibly be brought to believe in Christ; those who shall impute them to a collusion with Satan, as the Pharisees did the miracles, what can convince them? This is such a strong hold of infidelity as a man can never be beaten out of, and is therefore unpardonable, because hereby repentance is hid from the sinner's eyes.

[2.] What the sentence is that is passed upon it; It shall not be forgiven, neither in this world, nor in the world to come. As in the then present state of the Jewish church, there was no sacrifice of expiation for the soul that sinned presumptuously; so neither under the dispensation of gospel grace, which is often in scripture called the world to come, shall there be any pardon to such as tread underfoot the blood of the covenant, and do despite to the Spirit of grace: there is no cure for a sin so directly against the remedy. It was a rule in our old law, No sanctuary for sacrilege. Or, It shall be forgiven neither now, in the sinner's own conscience, nor in the great day, when the pardon shall be published. Or, this is a sin that exposes the sinner both to temporal and eternal punishment, both to present wrath and the wrath to come.

2. Christ speaks here concerning other wicked words, the products of corruption reigning in the heart, and breaking out thence, v. 33-35. It was said (v. 25) that Jesus knew their thoughts, and here he spoke with an eye to them, showing that it was not strange that they should speak so ill, when their hearts were so full of enmity and malice; which yet they often endeavoured to cloak and cover, by feigning themselves just men. Our Lord Jesus therefore points to the springs and heals them; let the heart be sanctified and it will appear in our words.

(1.) The heart is the root, the language is the fruit (v. 33); if the nature of the tree be good, it will bring forth fruit accordingly. Where grace is the reigning principle in the heart, the language will be the language of Canaan; and, on the contrary, whatever lust reigns in the heart it will break out; diseased lungs make an offensive breath: men's language discovers what country they are of, so likewise what manner of spirit they are of: "Either make the tree good, and then the fruit will be good; get pure hearts and then you will have pure lips and pure lives; or else the tree will be corrupt, and the fruit accordingly. You may make a crab-stock to become a good tree, by grafting into it a shoot from a good tree, and then the fruit will be good; but if the tree be still the same, plant it where you will, and water it how you will, the fruit will be still corrupt." Note, Unless the heart be transformed, the life will never be thoroughly reformed. These Pharisees were shy of speaking out their wicked thoughts of Jesus Christ; but Christ here intimates, how vain it was for them to seek to hide that root of bitterness in them, that bore this gall and wormwood, when they never sought to mortify it. Note, It should be more our care to be good really, than to seem good outwardly.

(2.) The heart is the fountain, the words are the streams (v. 34); Out of the abundance of the heart the mouth speaks, as the streams are the overflowings of the spring. A wicked heart is said to send forth wickedness, as a fountain casts forth her waters, Jer. vi. 7. A troubled fountain, and a corrupt spring, such as Solomon speaks of (Prov. xxv. 26), must needs send forth muddy and unpleasant streams. Evil words are the natural, genuine product of an evil heart. Nothing but the salt of grace, cast into the spring, will heal the waters, season the speech, and purify the corrupt communications. This they wanted, they were evil; and how can ye, being evil, speak good things? They were a generation of vipers; John Baptist had called them so (ch. iii. 7), and they were still the same; for can the Ethiopian change his skin? The people looked upon the Pharisees as a generation of saints, but Christ calls them a generation of vipers, the seed of the serpent, that had an enmity to Christ and his gospel. Now what could be expected from a generation of vipers, but that which is poisonous and malignant? Can the viper be otherwise than venomous? Note, Bad things may be expected from bad people, as said the proverb of the ancients, Wickedness proceedeth from the wicked, 1 Sam. xxiv. 13. The vile person will speak villany, Isa. xxxii. 6. Those who are themselves evil, have neither skill nor will to speak good things, as they should be spoken. Christ would have his disciples know what sort of men they were to live among, that they might know what to look for. They are as Ezekiel among scorpions (Ezek. ii. 6), and must not think it strange if they be stung and bitten.

(3.) The heart is the treasury, the words are the things brought out of that treasury (v. 35); and from hence men's characters may be drawn, and may be judged of.

[1.] It is the character of a good man, that he has a good treasure in his heart, and from thence brings forth good things, as there is occasion. Graces, comforts, experiences, good knowledge, good affections, good resolutions, these are a good treasure in the heart; the word of God hidden there, the law of God written there, divine truths dwelling and ruling thee, are a treasure there, valuable and suitable, kept safe and kept secret, as the stores of the good householder, but ready for use upon all occasions. A good man, thus furnished, will bring forth, as Joseph out of his stores; will be speaking and doing that which is good, for God's glory, and the edification of others. See Prov. x. 11, 13, 14, 20, 21, 31, 32. This is bringing forth good things. Some pretend to good expenses that have not a good treasure—such will soon be bankrupts: some pretend to have a good treasure within, but give no proof of it: they hope they have it in them, and thank God, whatever their words and actions are, they have good hearts; but faith without works is dead: and some have a good treasure of wisdom and knowledge, but they are not communicative, they do not bring forth out of it: they have a talent, but know not how to trade with it. The complete Christian in this bears the image of God, that he both is good, and does good.

[2.] It is the character of an evil man, that he has an evil treasure in his heart, and out of it bringeth forth evil things. Lusts and corruptions dwelling and reigning in the heart are an evil treasure, out of which the sinner brings forth bad words and actions, to the dishonour of God, and the hurt of others. See Gen. vi. 5, 12; Matt. xv. 18-20; Jam. i. 15. But treasures of wickedness (Prov. x. 2) will be treasures of wrath.

3. Christ speaks here concerning idle words, and shows what evil there is in them (v. 36, 37); much more is there in such wicked words as the Pharisees spoke. It concerns us to think much of the day of judgment, that that may be a check upon our tongues; and let us consider,

(1.) How particular the account will be of tongue-sins in that day: even for every idle words, or discourse, that men speak, they shall give account. This intimates, [1.] That God takes notice of every word we say, even that which we ourselves do not notice. See Psalm cxxxix. 4. Not a word in my tongue but thou knowest it: though spoken without regard or design, God takes cognizance of it. [2.] That vain, idle, impertinent talk is displeasing to God, which tends not to any good purpose, is not good to any use of edifying; it is the product of a vain and trifling heart. These idle words are the same with that foolish talking and jesting which is forbidden, Eph. v. 4. This is that sin which is seldom wanting in the multitude of words, unprofitable talk, Job xv. 3. [3.] We must shortly account for these idle words; they will be produced in evidence against us, to prove us unprofitable servants, that have not improved the faculties of reason and speech, which are part of the talents we are entrusted with. If we repent not of our idle words, and our account for them be not balanced by the blood of Christ, we are undone.

(2.) How strict the judgment will be upon that account (v. 37); By thy words thou shall be justified or condemned; a common rule in men's judgments, and here applied to God's. Note, The constant tenour of our discourse, according as it is gracious or not gracious, will be an evidence for us, or against us, at the great day. Those who seemed to be religious, but bridled not their tongue, will then be found to have put a cheat upon themselves with a vain religion, Jam. i. 26. Some think that Christ here refers to that of Eliphaz (Job xv. 6), Thine own mouth condemneth thee, and not I; or, rather, to that of Solomon (Prov. xviii. 21), Death and life are in the power of the tongue.

The Pharisees Ask a Sign.

38 Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39 But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: 40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. 41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. 42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. 43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44 Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. 45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.

It is probable that these Pharisees with whom Christ is here in discourse were not the same that cavilled at him (v. 24), and would not credit the signs he gave; but another set of them, who saw that there was no reason to discredit them, but would not content themselves with the signs he gave, nor admit the evidence of them, unless he would give them such further proof as they should demand. Here is,

I. Their address to him, v. 38. They compliment him with the title of Master, pretending respect for him, when they intended to abuse him; all are not indeed Christ's servants, who call him Master. Their request is, We would see a sign from thee. It was highly reasonable that they should see a sign, that he should by miracles prove his divine mission: see Exod. iv. 8, 9. He came to take down a model of religion that was set up by miracles, and therefore it was requisite he should produce the same credentials; but it was highly unreasonable to demand a sign now, when he had given so many signs already, that did abundantly prove him sent of God. Note, It is natural to proud men to prescribe to God, and then to make that an excuse for not subscribing to him; but a man's offence will never be his defence.

II. His answer to this address, this insolent demand,

1. He condemns the demand, as the language of an evil and adulterous generation, v. 39. He fastens the charge, not only on the scribes and Pharisees, but the whole nation of the Jews; they were all like their leaders, a seed and succession of evil-doers: they were an evil generation indeed, that not only hardened themselves against the conviction of Christ's miracles, but set themselves to abuse him, and put contempt on his miracles. They were an adulterous generation, (1.) As an adulterous brood; so miserably degenerated from the faith and obedience of their ancestors, that Abraham and Israel acknowledged them not. See Isa. lvii. 3. Or, (2.) As an adulterous wife; they departed from that God, to whom by covenant they had been espoused: they were not guilty of the whoredom of idolatry, as they had been before the captivity, but they were guilty of infidelity, and all iniquity, and that is whoredom too: they did not look after gods of their own making, but they looked for signs of their own devising; and that was adultery.

2. He refuses to give them any other sign than he has already given them, but that of the prophet Jonas. Note, Though Christ is always ready to hear and answer holy desires and prayers, yet he will not gratify corrupt lusts and humours. Those who ask amiss, ask, and have not. Signs were granted to those who desired them for the confirmation of their faith, as to Abraham and Gideon; but were denied to those who demanded them for the excuse of their unbelief.

Justly might Christ have said, They shall never see another miracle: but see his wonderful goodness; (1.) They shall have the same signs still repeated, for their further benefit, and more abundant conviction. (2.) They shall have one sign of a different kind from all these, and that is, the resurrection of Christ from the dead by his own power, called here the sign of the prophet Jonas this was yet reserved for their conviction, and was intended to be the great proof of Christ's being the Messiah; for by that he was declared to be the Son of God with power, Rom. i. 4. That was such a sign as surpassed all the rest, completed and crowned them. "If they will not believe the former signs, they will believe this (Exod. iv. 9), and if this will not convince them, nothing will." And yet the unbelief of the Jews found out an evasion to shift off that too, by saying, His disciples came and stole him away; for none are so incurably blind as those who are resolved they will not see.

Now this sign of the prophet Jonas he further explains here; (v. 40) As Jonas was three days and three nights in the whale's belly, and then came out again safe and well, thus Christ shall be so long in the grave, and then shall rise again. [1.] The grave was to Christ as the belly of the fish was to Jonah; thither he was thrown, as a Ransom for lives ready to be lost in a storm; there he lay, as in the belly of hell (Jonah ii. 2), and seemed to be cast out of God's sight. [2.] He continued in the grave just as long as Jonah continued in the fish's belly, three days and three nights; not three whole days and nights: it is probable, Jonah did not lie so long in the whale's belly, but part of three natural days (nychthemerai, the Greeks called them); he was buried in the afternoon of the sixth day of the week, and rose again in the morning of the first day; it is a manner of speech very usual; see 1 Kings xx. 29; Esth. iv. 16; v. 1; Luke ii. 21. So long Jonah was a prisoner for his own sins, so long Christ was a Prisoner for ours. [3.] As Jonah in the whale's belly comforted himself with an assurance that yet he should look again toward God's holy temple (Jonah ii. 4), so Christ when he lay in the grave, is expressly said to rest in hope, as one assured he should not see corruption, Acts ii. 26, 27. [4.] As Jonah on the third day was discharged from his prison, and came to the land of the living again, from the congregation of the dead (for dead things are said to be formed from under the waters, Job xxvi. 5), so Christ on the third day should return to life, and rise out of his grave to send abroad the gospel to the Gentiles.

3. Christ takes this occasion to represent the sad character and condition of that generation in which he lived, a generation that would not be reformed, and therefore could not but be ruined; and he gives them their character, as it would stand in the day of judgment, under the full discoveries and final sentences of that day. Persons and things now appear under false colours; characters and conditions are here changeable: if therefore we would make a right estimate, we must take our measures from the last judgment; things are really, what they are eternally.

Now Christ represents the people of the Jews,

(1.) As a generation that would be condemned by the men of Nineveh, whose repenting at the preaching of Jonas would rise up in judgment against them, v. 41. Christ's resurrection will be the sign of the prophet Jonas to them: but it will not have so happy an effect upon them, as that of Jonas had upon the Ninevites, for they were by it brought to such a repentance as prevented their ruin; but the Jews will be hardened in an unbelief that shall hasten their ruin; and in the day of judgment, the repentance of the Ninevites will be mentioned as an aggravation of the sin, and consequently the condemnation of those to whom Christ preached then, and of those to whom Christ is preached now; for this reason, because Christ is greater than Jonah. [1.] Jonah was but a man, subject to like passions, to like sinful passions, as we are; but Christ is the Son of God. [2.] Jonah was a stranger in Nineveh, he came among the strangers that were prejudiced against his country; but Christ came to his own, when he preached to the Jews, and much more when he is preached among professing Christians, that are called by his name. [3.] Jonah preached but one short sermon, and that with no great solemnity, but as he passed along the streets; Christ renews his calls, sat and taught, taught in the synagogues. [4.] Jonah preached nothing but wrath and ruin within forty days, gave no instructions, directions, or encouragements, to repent: but Christ, besides the warning given us of our danger, has shown wherein we must repent, and assured us of acceptance upon our repentance, because the kingdom of heaven is at hand. [5.] Jonah wrought no miracle to confirm his doctrine, showed no good will to the Ninevites; but Christ wrought abundance of miracles, and all miracles of mercy: yet the Ninevites repented at the preaching of Jonas, but the Jews were not wrought upon by Christ's preaching. Note, The goodness of some, who have less helps and advantages for their souls, will aggravate the badness of those who have much greater. Those who by the twilight discover the things that belong to their peace, will shame those who grope at noon-day.

(2.) As a generation that would be condemned by the queen of the south, the queen of Sheba, v. 42. The Ninevites would shame them for not repenting, the queen of Sheba for not believing in Christ. She came from a far country to hear the wisdom of Solomon; yet people will not be persuaded to come and hear the wisdom of Christ, though he is in every thing greater than Solomon. [1.] The queen of Sheba had no invitation to come to Solomon, nor any promise of being welcome; but we are invited to Christ, to sit at his feet and hear his word. [2.] Solomon was but a wise man, but Christ is wisdom itself, in whom are hid all the treasures of wisdom. [3.] The queen of Sheba had many difficulties to break through; she was a woman, unfit for travel, the journey long and perilous; she was a queen, and what would become of her own country in her absence? We have no such cares to hinder us. [4.] She could not be sure that it would be worth her while to go so far on this errand; fame uses to flatter men, and perhaps she might have in her own country or court wise men sufficient to instruct her; yet, having heard of Solomon's fame, she would see him; but we come not to Christ upon such uncertainties. [5.] She came from the uttermost parts of the earth, but we have Christ among us, and his word nigh us: Behold he stands at the door, and knocks. [6.] It should seem the wisdom the queen of Sheba came for was only philosophy and politics; but the wisdom that is to be had with Christ is wisdom to salvation. [7.] She could only hear Solomon's wisdom; he could not give her wisdom: but Christ will give wisdom to those who come to him; nay, he will himself be made of God to them Wisdom; so that, upon all these accounts, if we do not hear the wisdom of Christ, the forwardness of the queen of Sheba to come and hear the wisdom of Solomon will rise up in judgment against us and condemn us; for Jesus Christ is greater than Solomon.

(3.) As a generation that were resolved to continue in the possession, and under the power, of Satan, notwithstanding all the methods that were used to dispossess him and rescue them. They are compared to one out of whom the devil is gone, but returns with double force, v. 43-45. The devil is here called the unclean spirit, for he has lost all his purity, and delights in and promotes all manner of impurity among men. Now,

[1.] The parable represents his possessing men's bodies: Christ having lately cast out a devil, and they having said he had a devil, gave occasion to show how much they were under the power of Satan. This is a further proof that Christ did not cast out devils by compact with the devil, for then he would soon have returned again; but Christ's ejectment of him was final, and such as barred a re-entry: we find him charging the evil spirit to go out, and enter no more, Mark ix. 25. Probably the devil was wont sometimes thus to sport with those he had possession of; he would go out, and then return again with more fury; hence the lucid intervals of those in that condition were commonly followed with the more violent fits. When the devil is gone out, he is uneasy, for he sleeps not except he have done mischief (Prov. iv. 16); he walks in dry places, like one that is very melancholy; he seeks rest but finds none, till he returns again. When Christ cast the legion out of the man, they begged leave to enter into the swine, where they went not long in dry places, but into the lake presently.

[2.] The application of the parable makes it to represent the case of the body of the Jewish church and nation: So shall it be with this wicked generation, that now resist, and will finally reject, the gospel of Christ. The devil, who by the labours of Christ and his disciples had been cast out of many of the Jews, sought for rest among the heathen, from whose persons and temples the Christians would every where expel him: so Dr. Whitby: or finding no where else in the heathen world such pleasant, desirable habitations, to his satisfaction, as here in the heart of the Jews: so Dr. Hammond: he shall therefore enter again into them, for Christ had not found admission among them, and they, by their prodigious wickedness and obstinate unbelief, were still more ready than ever to receive him; and then he shall take a durable possession here, and the state of this people is likely to be more desperately damnable (so Dr. Hammond) than it was before Christ came among them, or would have been if Satan had never been cast out.

The body of that nation is here represented, First, As an apostate people. After the captivity in Babylon, they began to reform, left their idols, and appeared with some face of religion; but they soon corrupted themselves again: though they never relapsed into idolatry, they fell into all manner of impiety and profaneness, grew worse and worse, and added to all the rest of their wickedness a wilful contempt of, and opposition to, Christ and his gospel. Secondly, As a people marked for ruin. A new commission was passing the seals against that hypocritical nation, the people of God's wrath (like that, Isa. x. 6), and their destruction by the Romans was likely to be greater than any other, as their sins had been more flagrant: then it was that wrath came upon them to the uttermost, 1 Thess. ii. 15, 16. Let this be a warning to all nations and churches, to take heed of leaving their first love, of letting fall a good work of reformation begun among them, and returning to that wickedness which they seemed to have forsaken; for the last state of such will be worse than the first.

Who Are Christ's Relations.

46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. 47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. 48 But he answered and said unto him that told him, Who is my mother? and who are my brethren? 49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! 50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

Many excellent, useful sayings came from the mouth of our Lord Jesus upon particular occasions; even his digressions were instructive, as well as his set discourses: as here,

Observe, I. How Christ was interrupted in his preaching by his mother and his brethren, that stood without, desiring to speak with him (v. 40, 47); which desire of theirs was conveyed to him through the crowd. It is needless to enquire which of his brethren they were that came along with his mother (perhaps they were those who did not believe in him, John vii. 5); or what their business was; perhaps it was only designed to oblige him to break off, for fear he should fatigue himself, or to caution him to take heed of giving offence by his discourse to the Pharisees, and or involving himself in a difficulty; as if they could teach him wisdom.

1. He was as yet talking to the people. Note, Christ's preaching was talking; it was plain, easy, and familiar, and suited to their capacity and case. What Christ had delivered had been cavilled at, and yet he went on. Note, The opposition we meet within our work, must not drive us from it. He left off talking with the Pharisees, for he saw he could do no good with them; but continued to talk to the common people, who, not having such a conceit of their knowledge as the Pharisees had, were willing to learn.

2. His mother and brethren stood without, desiring to speak with him, when they should have been standing within, desiring to hear him. They had the advantage of his daily converse in private, and therefore were less mindful to attend upon his public preaching. Note, Frequently those who are nearest to the means of knowledge and grace, are most negligent. Familiarity and easiness of access breed some degree of contempt. We are apt to neglect that this day, which we think we may have any day, for getting that it is only the present time we can be sure of; tomorrow is none of ours. There is too much truth in that common proverb, "The nearer the church, the further from God;" it is pity it should be so.

3. They not only would not hear him themselves, but they interrupted others that heard him gladly. The devil was a sworn enemy to our Saviour's preaching. He had sought to baffle his discourse by the unreasonable cavils of the scribes and Pharisees, and when he could not gain his point that way, he endeavoured to break it off by the unseasonable visits of relations. Note, We often meet with hindrances and obstructions in our work, by our friends that are about us, and are taken off by civil respects from our spiritual concerns. Those who really wish well to us and to our work, may sometimes, by their indiscretion, prove our back-friends, and impediments to us in our duty; as Peter was offensive to Christ, with his, "Master, spare thyself," when he thought himself very officious. The mother of our Lord desired to speak with him; it seemed she had not then learned to command her Son, as the iniquity and idolatry of the church of Rome has since pretended to teach her: nor was she so free from fault and folly as they would make her. It was Christ's prerogative, and not his mother's, to do every thing wisely, and well, and in its season. Christ once said to his mother, How is it that ye sought me? Wist he not, that I must be about my Father's business? And it was then said, she laid up that saying in her heart (Luke ii. 49); but if she had remembered it now, she would not have given him this interruption when he was about his Father's business. Note, There is many a good truth that we thought was well laid up when we heard it, which yet is out of the way when we have occasion to use it.

II. How he resented this interruption, v. 48-50.

1. He would not hearken to it; he was so intent upon his work, that no natural or civil respects should take him off from it. Who is my mother and who are my brethren? Not that natural affection is to be put off, or that, under pretence of religion, we may be disrespectful to parents, or unkind to other relations; but every thing is beautiful in its season, and the less duty must stand by, while the greater is done. When our regard to our relations comes in competition with the service of God, and the improving of an opportunity to do good, in such a case, we must say to our Father, I have not seen him, as Levi did, Deut. xxxiii. 9. The nearest relations must be comparatively hated, that is, we must love them less than Christ (Luke xiv. 26), and our duty to God must have the preference. This Christ has here given us an example of; the zeal of God's house did so far eat him up, that it made him not only forget himself, but forget his dearest relations. And we must not take it ill of our friends, nor put it upon the score of their wickedness, if they prefer the pleasing of God before the pleasing of us; but we must readily forgive those neglects which may be easily imputed to a pious zeal for God's glory and others' good. Nay, we must deny ourselves and our own satisfaction, rather than do that which may any way divert our friends from, or distract them in, their duty to God.

2. He took that occasion to prefer his disciples, who were his spiritual kindred, before his natural relations as such: which was a good reason why he would not leave preaching to speak with his brethren. He would rather be profiting his disciples, than pleasing his relations. Observe,

(1.) The description of Christ's disciples. They are such as do the will of his Father; not only hear it, and know it, and talk of it, but do it; for doing the will of God is the best preparative for discipleship (John vii. 17), and the best proof of it (ch. vii. 21); that denominates us his disciples indeed. Christ does not say, "Whosoever shall do my will," for he came not to seek or do his own will distinct from his Father's: his will and his Father's are the same; but he refers us to his Father's will, because now in his present state and work he referred himself to it, John vi. 38.

(2.) The dignity of Christ's disciples: The same is my brother, and sister, and mother. His disciples, that had left all to follow him, and embraced his doctrine, were dearer to him than any that were akin to him according to the flesh. They had preferred Christ before their relations; they left their father (ch. iv. 22; x. 37); and now to make them amends, and to show that there was no love lost, he preferred them before his relations. Did not they hereby receive, in point of honour, a hundred fold? ch. xix. 29. It was very endearing and very encouraging for Christ to say, Behold my mother and my brethren; yet it was not their privilege alone, this honour have all the saints. Note, All obedient believers are near akin to Jesus Christ. They wear his name, bear his image, have his nature, are of his family. He loves them, converses freely with them as his relations. He bids them welcome to his table, takes care of them, provides for them, sees that they want nothing that is fit for them: when he died he left them rich legacies, now he is in heaven he keeps up a correspondence with them, and will have them all with him at last, and will in nothing fail to do the kinsman's part (Ruth iii. 13), nor will ever be ashamed of his poor relations, but will confess them before men, before the angels, and before his Father.

CHAP. XII.

Verse 1. Jesus went on the Sabbath day] SAint Luke calleth it the second Sabbath after the first, chap. [non-Latin text not transcribed] 6. 1. that is the second Anniversary or solemn-fealt, from the first, to wit from the Passeover-Sabbath and this was Pentecost. And his Disciples were an hungred] Hereby he hardened and [illegible: 1 word] them to further and future trialls: teaching them also to depend upon Gods good providence for their necessary maintenance. The Martyrs had their bread made of meal half mixt withAct. [illegible: 1 word] Mor. saw-dust. To pluck the ears of corn and to eat] This was their best Sabbath-dayes dinner: May not we be glad of mean fare on any day, when our betters fared no better on so high a day? See my common-place of Abstinence.

Verse 2. Behold, thy Disciples do that which is not lawfull] This was as the proverb is, Sus Minervam, when blinde Pharisees will be teaching Christ, how the Sabbath is to be sanctified. Not Hebrews only, but also Greeks and Barbarians rested from work on the seventh day: [illegible: 1 word] Iosephus, Clemens Alexand. and Eusebius. Howbeit, to the Hobrews at [illegible: 1 word] Sina, God for a speciall favour, made known his holy Sabbath, Nehem. 9. 14. commanding them to do no servile work therein, Lev. 23. 7 8.Dio This excludes not works of Piety, Charity, and Necessity, such [illegible: 7 words]: as was this of the [illegible: 1 word] in the text. The Iews in their superstition, would not fight on the Sabbath, and therefore lost their cheif City to the Romanes, under the command of Pompey, who took the advantage of the day, to do his utmost then against them. In after-times they grew more rigid in this point: for on the Sabbath they would not spet, ease nature, get out of a jakes, if by mishap they had fallen into it, as that Jew of Tewksbury. This ever was, and is the guise of hypocrites, to strain at gnats and swallow camels. Witnesse our modern Pharisees the Monks and Jesuites, who stumble at straws, and leap over mountains. Levius esse crimen mille [illegible: 1 word] jugulare, quam [illegible: 6 words]. Pareus in loc. Their Schoolmen determined that it was a less: crime to kill a thousand men, then for a poor man to mend his shoe on the Sabbath-day.

Verse 3. But he said unto them] They had not proved a breach of the Sabbath, neither could they. A breach it had been, had not the Disciples been hungry, and he denies it not, but confutes their present cavils by clear syllogismes, one in theManifestū [illegible: 1 word] adversarios redar guit. neck of another, such as they could not answer, nor abide: and therefore sought to destroy him, ver. 14. See here the lawfull use of logick in Divinity, and mistake not S. [illegible: 1 word], Qui syllogizandi [illegible: 1 word]. [illegible: 1 word] applicatam Theologiae, comparat plagis [illegible: 1 word]: understand him of that false Sophistry, which the Apostle calleth vain philosophy, Col. 2. David did when he was an hungred] Note here, that our Saviour excuseth David from his necessity, not from his dignity, which in point of sinne God regards not: Potentes potenter [illegible: 1 word]. And yet how many are there who thinke; that when they have gotten an office, they may oppresse at pleasure, swear by authority, drinke and swill without [illegible: 1 word]? But height of place ever adds two wings to sin, example and scandall. And ill accidents ever attend such great ones, as being absolute in power, will be too [illegible: 1 word] in will, and dissolute in life. Q. Elizabeth said, that Princes owe a double duty to God. 1. As men. 2. As Princes, [illegible: 1 word] prima & vita ima, [illegible: 1 word] as unsutable, as for those that are clothed in scarlet to embrace the [illegible: 1 word], Lam. 4 5.

Verse 4. And did eat the shew bread] The bread of proposition, [non-Latin text not transcribed]. [illegible: 1 word] the Greek text hath it, the face-bread, as the Septuagint call it, or that which was daily set before the Lord, to in-minde him, as it were, of the twelve Tribes by those twelve loaves: and to teach us,Jon. 6 [illegible: 1 word]. to labour every day in the week (and not on the Sabbath only) for the bread that endureth to everlasting life; which the son of man will give to every hungry David.

Verse 5. Profane the Sabbath] As ye count profaning of it: or they profane it by divine dispensation, whiles they do servile works in slaying sacrifices, and other things tending to the service of God, such as is now the ringing of the Sermon-bell amongstAct. and [illegible: 1 word]. [illegible: 1 word]. 8, 8. us, as amongst the Protestants in France, the letting off of a [illegible: 1 word] or pistollet, whereby they congregate.

Verse 6. But I say unto you] q. d. whereas you will here object, that that was done in the Temple: tell you I am greater then the Temple: for in me the God head dwelleth bodily; as in the Temple was theCol 1. 19. Ark, where the glory of God appeared, so that it filled the Temple sometimes. Take notice here (by the way) how good it is to have some grave & godly man to be a beholder and Judge of our actions, to whom we may approve them, whatever other il-affected think of them.—Equitem [illegible: 1 word] plaudere [illegible: 1 word], saith the Heathen Poet. And [non-Latin text not transcribed] [illegible: 1 word]. ep. [illegible: 1 word] [illegible: 1 word]. Libanius (though an Atheist) could say, If Basil commend me, I care not what all others say of me. Christs white stone will comfort a Christian against the black coals of the worlds censures. If Demetrius have a good report of the truth, and such an one as S. John to bear record for him, he need not care though Diotrephes Joh. 3. 10, 12. prate as fast against them both with malicious words, as the Pharisees did here against the Disciples, when Christ defended them.

Verse 7. But if ye had known] And it was a foul shame for them not to know. Who is blinde as my servant? &c. [illegible: 1 word] justlyIsa 42. 19. upbraided the Roman Priests, that there were many matters in [illegible: 1 word] in Aug. de civit. Dei, 4. c. [illegible: 1 word]. their own rites and religions, that they understand not. What kinde of men they were, Tully in one place gives us to know in these words of his, [illegible: 1 word] majores nostri Cincinnatum illum ab aratro [illegible: 1 word]. 2. de [illegible: 1 word]. abduxerunt, ut Dictator esset, sic vos de Pelasgis omnibus colligitis bonos illos quidem viros, sed certè non [illegible: 1 word], good honest men, but not guilty of much learning. I will have mercy, and not sacrifice] q. d. I prefer the marrow and pith of the second Table before the [illegible: 1 word] and surface of the [illegible: 1 line] first. See the Notes on Chap. 9 14. Ye would not have condemned the guiltlesse] Ignorance is the mother of misprision: the wisdome from above is without [illegible: 1 word], Jam. 3. 17. And as any man is more wise, he is more sparing of his censures. Zanchy wonders that [illegible: 1 word], who professe to eat Christ corporally [illegible: 1 word] censure so bitterly. [illegible: 1 word].

Verse 8. The sonne of man is Lord of the Sabbath] q. d. Say they were not innocent, yet have you no cause to condemn them for Sabbath-breach; sith I am Lord of the Sabbath, and may [illegible: 1 word] with mine own, as me seems [illegible: 1 word]. True it is that Christ hates sinne by nature, not by precept only; and therefore cannot dispense with the breach of his own laws, those that be morall in themselves, such as are all the ten, but the fourth. The fourth Commandment is morall, not by nature, but by precept, saith one, and so the Lord of the Sabbath may dispense with the literall breach of the Sabbath.

Verse 9. He went into their Synagogue] These were Chappels of ease to the Temple, of ancient use, Act. 15. 21. and divine authority, Psal. 74. 8. This here is called the Pharisees Synagogue, because they did Dominari in concionibus, Rom. 2. 19, 20. and are for their skill called Princes, 1 Cor. 2. 8.

Verse 10. Which had his hand withered] So have all covetous [illegible: 1 word], who may well be said, amidst all their [illegible: 1 word], to have [illegible: 1 word] currant coyn, no quick-silver. They sit abrood upon what they have got, as Euclio in the [illegible: 1 word]: and when, by laying [illegible: 1 word] their money, they might lay hold on eternall life, they will not [illegible: 1 word] drawn to it. But as Alphonsus King of Spain, when he stood to be King of the Romans, was prevented of his hopes, because he, being a great Mathematician, was drawing lines Daniels Hist, of Engl. f. 174. (saith the Chronicler) when he should have drawn out his [illegible: 1 word]: So here.

Verse 11. What man shall there be, &c.] If a [illegible: 1 word] slipt into a slowe must be relieved, how much more Christs reasonable sheep, all which bear golden fleeces, and every thing about whom is good either [illegible: 2 words], or ad usum?

Verse 12. Is it lawfull to do [illegible: 1 word]?] Nay it is needfull, sith not to do well is to do ill, and not to save a life, or a soul, is to destroy it, Non faciendo [illegible: 1 word], sed [illegible: 2 words]. [illegible: 1 word]. [illegible: 2 words]. Mar. 3. 4 Not to do justice is [illegible: 2 words], and not to shew [illegible: 1 word] is [illegible: 2 words] then cruelty.

Verse 13. And he stretched it forth] So would our [illegible: 2 words] out their hands to the poor, would they but [illegible: 1 word] to Christ, and hear his voice, as this man did. But till then, they will as easily part with their bloud as with their good: All their strife is, who (like the [illegible: 1 word]) shall fall asleep with most earth in his paws: As when they die, nothing grieves them more, then that they must leave that which they have so dearly [illegible: 1 word], whiles alive. I reade of one wretch, who being at point of death, clapt [illegible: 1 word] [illegible: 1 word] [illegible: 2 words]. piece of gold in his own [illegible: 1 word], and said, Some wiser then some, I mean to have this with me howsoever.

Verse 14. How [illegible: 1 word] might destroy him] All envy is bloudy: Men wish him out of the world, whom they cannot abide: and would rather the Sun should be [illegible: 1 word], then their candle [illegible: 1 word]. David durst never trust Sauls protestations, because he knew him to be an envious person. Nero put Thraseas to death for no other cause, but for that it was not expedient [illegible: 1 word]. for Nero, that [illegible: 1 word] worthy a man as he should live by him.

Verse 15. Great multitudes followed him] Maugre the malice of earth and hell. They lose their labour that seek to quell Christ, and subvert his Kingdom, Yet have I set my King upon mine holy hill of Sion, Psal. 2. 6. The Kingdom of heaven suffereth violence, [illegible: 1 word]. 11. 12. Or (as Melanctbon rendereth that text) Vierumpit, procedit, [non-Latin text not transcribed]. enititur: vi scilicet [illegible: 1 word], ut sol enititur per nubes: ergo irriti [illegible: 1 word] conatus: it bursts thorow all.

Verse 16. That they should not make him known] This, his [illegible: 2 words], who sought to get credit and glory among men by his [illegible: 1 word] works, upbraid him with, Joh. 7. 4. If thou [illegible: 1 word] these things, shew thy self to the world, say they; and so proclaim that they believed not in him, Joh. 7. 5. with Joh. 5. 44. Joh. 12. 43.

Verse 17. That it might be fulfilled] The old Testament, is the new fore-told; the new Testament is the old [illegible: 1 word]. Ezekiel saw a wheel within a wheel. This is, saith [illegible: 1 word], the one Testament in the other.

Verse 18. Behold my servant] My servant the Messias, as the Chaldee [illegible: 1 word] renders and expounds it. The Septuagint somewhat obscure the text by adding to it, Behold my servant Jacob, and mine elect Israel. They are said to have [illegible: 1 word] against [illegible: 1 word] wils: no [illegible: 1 word] then they deal not so faithfully. Sure it is, that they have perverted sundry [illegible: 1 word] Prophecies [illegible: 1 word] Christ, as [illegible: 1 word] for instance; which therefore our Evangelist and the rest of the Apostles alledge not out of their translation, but out of the Hebrew [illegible: 1 word]. The Latins drink of the puddles, the [illegible: 1 word] of the [illegible: 1 word], but the Hebrews of the [illegible: 1 word], said Iohan. Reuchlin. Whom I have chosen, my beloved, &c] Ecce electum, dilectum. The Latines have a proverb, Deligas quem [illegible: 1 word]. Chuse for [illegible: 1 word]. 12 7. thy love, and then love for thy choice. God hath also chosen [non-Latin text not transcribed]. Dilectam animam [illegible: 1 word]. [illegible: 1 word] in the beloved, Ephes. 1. 6. that we should be the beloved of his soul, or as the Septuagint there emphatically render it, his belived soul. Vulg. And he shall shew judgement] That is the doctrine of the Gospel (whereby is convey'd into the heart that spirit of judgement and of burning (Isa. 4. 4.) or the sweet effect of it true grace, which is called judgement a little below, vers. 20.

Verse 19. He shall not strive] To bear away the bell [illegible: 1 word] others. Nor cry] Nor lift up his voice, saith the Prophet, as loth to lie hid, and [illegible: 1 word] making an O yes, as desirous of vain-glory and popular applause. Laudes nec curat, nec [illegible: 2 words]. He despiseth it as a little stinking breath, or the slavering of mens lips which he disdains to suck in.

Verse 20. A bruised reed shall he not break] A reed shaken with the winde is taken for a thing very contemptible at the best,Mat. 11. [illegible: 1 word] how much more when bruised? The wick of a candle is little worth; and yet lesse, when it [illegible: 1 word]; as yeelding neither light nor heat, but only stench and annoiance. This men bear not with, but tread out: So doth not Christ, who yet hath a sharp nose, a singular sagacity, and soon resents our provocations. He [illegible: 1 word] also feet like burning brasse to tread down all them that wickedly depart from his statutes, Psal. 119. 118. But so do not any of his, and therefore he receiveth and cherisheth with much [illegible: 1 word], not the strong oaks only of his people, but the bruised reeds too; nor the bright torches only, but the smoaking [non-Latin text not transcribed]. wick: He despiseth not the day of small things. Smoak isSept. of the same [illegible: 1 word] with flame: for what else is flame, but [non-Latin text not transcribed]. smoak set on fire? So, a little grace may be true grace, as Heb. [non-Latin text not transcribed] the filings of gold are as good gold (though nothing so muchCaligans, [illegible: 1 word] ens. of it) as the whole wedge. The least spark of fire, if cherished, will endeavour to [illegible: 1 word] above the air, as well as the greatest: So the least degree of grace will be aspiring to more. Now those very pantings, inquietations, and unsatisfiablenesse, cannot but spring from truth of grace, which Christ makes high account of. Till he bring forth] Gr. Thrust forth with violence, the devil and [non-Latin text not transcribed]. the world in vain opposing the work of grace (called here judgement) which shall surely be perfected. He that is Authour, the same will be finisher of our faith: he doth not use to do his work to theHeb. 12. 3. halves, Non est jusdem [illegible: 1 word] & perficere, we say. But that rule holds not here.

Verse 21. Shall the Gentiles trust] This trust is here put for the whole service of God, it being the least, and yet the best we can render to him. And the more we know of his name, the more we shall trust in him, Psal. [illegible: 1 word] 9. 10.

Verse 22. One [illegible: 1 word] with a devil blinde and dumb.] A heavy [illegible: 1 word]. case, and yet that that may be any mans case. Cuivis potest contingere, [non-Latin text not transcribed]. [illegible: 1 word]. quod cuiquam potest. Every one that seeth another stricken, and himself spared, is to keep a Passeover for himself, and to say, Thou hast punished me [illegible: 1 word] then my sins have merited, Ezra 9. 13. The devil had shut up from this man all passages to faith, saith Theophylact, by bereaving him of the [illegible: 1 word] of his eyes, ears, and tongue. See a mercy in the use of our serses, &c. Multò plures sunt gratiae privativae quam positivae, saith Gerson.

Verse 23. And all the people were amazed] Admiration bredAdmiratio peperit philosophian. Philosophy, saith the Heathen: it bred superstition, faith [illegible: 1 word] Scripture, when the world went wondering after the beast. We may say too, that it bred piety in this people, and still [illegible: 1 word]. 13. 3. [illegible: 1 word] see the Word never works kindely, till men hear and admire it. Let others censure with the Pharisees; let us wonder with the multitude.

Verse 24. This fellow doth not cast out devils, &c.] The devil that was east out of the demoniacks body seems to have got into these [illegible: 1 word] hearts. But he was not his [illegible: 1 word]-master: for what a [illegible: 1 word] slander hear we? He should have [illegible: 1 word] it a little better, to have been believed. [illegible: 1 word] mendacium [illegible: 1 word], saith Tacitus. This was such [illegible: 1 word] lie as might be easily looked thorow. But envy never regards [illegible: 1 word] true, but how [illegible: 1 word]. Witnesse the Popish Pharisees, who tell the poor [illegible: 1 word] and muzzled people in their Sermons, that the Protestants are blasphemers of [illegible: 1 word] and all his Saints: that the English are grown barbarous, and eat young children: that ever since the Pope excommunicated us, we are [illegible: 5 words], &c D. [illegible: 1 word]. [illegible: 1 word]. as black as devils: that the Powder-treason was plotted, and should have been acted by the [illegible: 1 word]: that the [illegible: 1 word] of Black-friers in London, likewise was wrought by the Puritans, who had loosned the rafters, &c. That these are the opinions we hold and teach, 1. To worship no God. 2. To frame our religion to the times. 3. To account gain godlinesse. 4. To pretend publike liberty to our private lusts. 5. To break our oaths, when it makes for our advantage. 6. To cover hatred with flattery. 7. To confirm tyranny withEudaem. Joh. contra Casaub. p 23. bloud-shed, &c. These and the like, that Cacodamon Joannes, the black-mouth'd [illegible: 1 word] tels the world in print are our tenets and practices. Now the [illegible: 1 word] thee, Satan. But what reward shall be given to thee, thou false tongue? Even sharp arrows, with hot burning coals: yea those very coals of hell, from whence thou wert enkindled.

Verse 25. And Jesus knew [illegible: 1 word] thoughts] That they blasphemed in this sort, out of the devillish venom of their hearts fully possest by Satan, who drew them [illegible: 1 word] this unpardonable sin, which himself every day, nay every moment committeth. As one that had fallen into that sin, wished that his wife and children, and all the world might be damned together with him: So doth the devil out of his deep and desperate malice to mankinde, draw some into this sin, that he may drown them in the same destruction with himself. And said unto them] He could, as he did oft no doubt, have answered them with silence, or punished them with contempt, committing his cause to him that judgeth righteously. He could have turned them off, as one did his [illegible: 1 word] adversary with, [illegible: 1 word] Tacitus. linguae, [illegible: 1 word] aurium Dominus: But inasmuch as Gods glory wasSeneca. highly concerned, and his cause might have suffered, if this [illegible: 1 word] calumny had not been confuted. Our Saviour makes a most grave apology in the behalf of his doctrine and miracles, which he maintains and makes good by many demonstrative arguments. Every Kingdom divided against itself] Divide & impera, saith Machiavel. Make division and get dominion. Every subdivision,Hist. of Counc. Trent. saith another, is a strong weapon in the hand of the adverse party. Where strife is (saith the Scripture) there is confusion, as [illegible: 1 word] 3. 16. [illegible: 1 word] and Pollux, if they appear not together, it presageth aOmne [illegible: 1 word] est [illegible: 1 word], [illegible: 2 words]. storm. Sicollidimur frangimur, If we clash we cleave, said the two earthen pots in the fable, that were swimming down the stream together. The daughter of division is [illegible: 1 word], saith [illegible: 1 word]. This the Jesuites know, and therefore doe what [illegible: 1 word]. Medit. [illegible: 2 words]. 2. cap. [illegible: 1 word]. they can to keep up the contentions [illegible: 1 word] the Lutherans and the Calvinists. This the Turks know, and therefore pray to God, to keep the Christians at variance. Discord was the destruction of our Ancestours, as Tacitus testifieth, who was here in this Island with his father-in-law Agricola, and saw it. And the Lord Rich in his speech to the Justices of England, in Edward the sixths raign, could say; Never forraign power could yet hurt, or in any part prevail in this realm, but by disobedience and disorder in themselves. That is the way wherewith God will plague us, if he minde to punish us. And so long as weAct. [illegible: 1 word] Mon. doe agree among our selves, and be obedient to our Prince, [illegible: 1 word] 186. and to his godly orders: we may be sure that God is with us, and that forraign power shall not prevail against us, nor hurt us.

Verse 26. He is devided against himself] But so he is not. There is a marvellous accordance even betwixt evil spirits. Squamae Leviathan it a cohaerent, ut earum opere textili densato quasi loricatus incedat [illegible: 1 word]. de [illegible: 2 words]. Satan & cataphractus, as Luther elegantly and truly phraseth it, The devils in the possessed person were many, yet they say My name (not Our name) is Legion. Though many, they speak and act as one in the pofsession. That kingdom, we see, [illegible: 1 word] not divided.

Verse 27. By whom doe your children, &c.] That is your Countreyman.Aug de Civ. Not the Disciples, (as Augustin and other Ancients Dei. lib. [illegible: 1 word]. cap. 5. would have it) but the Jewish exorcists, of whom see, Mark 9. 38. Act. 199. As if our Saviour should have said: Unlesse that be a blemish in me, that you hold to be a beauty in others, why should you condemn me for a conjurer? Why doth your malice thus wilfully crosse your consciences? Certain it is, saithCompertum est damnata ut hae retica in [illegible: 1 word] is Lutheri, &c. Erasmus, that the self-same things are condemned as hereticall in Luthers books, that in Augustine and Bernards works are read and regarded as pious and orthodox sentences. So these passagesEras. Epist ad Cardinal. [illegible: 1 word]. were gathered as heresies out of Tindals works: He is not a sinner in the sight of God that would be no sinner. He that would be delivered, hath his heart loose already. It is impossible that the word of the crosse should be without affliction and persecution. The Gospel is written for all persons and estates, Prince, Duke, Pope, Emperour. We cannot be without motions ofAct. and Mon. evil desires, but we must mortifie them in [illegible: 1 word] them. God [illegible: 1 word]. [illegible: 1 word] 137. made us his children and heirs, while we were his enemies, and before we knew him. Men should see that their children come to Church to hear the Sermon, &c. Were not these perilous heresies? Saith not the Scripture the same in sundry places? Is notNovum Crimen C. Caesar, & ante hoc tempus inauditum, Cic. pro Ligar. this to have the glorious faith of our Lord Jesus Christ in respect of persons, Jam. 2. [illegible: 1 word]. So the greatest errours that Henry Voes and John Esch Martyrs were [illegible: 1 word] of, were, that men ought to trust only in God: for so much as men are liers, and deceitfull inAct. and Mon. all their words and deeds; and therefore there ought no trust or [illegible: 1 word]. 799. affiance to be put in them.

Verse 28. Then the kingdom of God is come unto you.] A certain signe of the setting up whereof among you, is this casting out of devils by the spirit of God, or as Luke hath it, by the finger of God: for the holy Ghost is the essentiall power of the Father and the Sonne.

Verse 29. A strong mans house, &c.] The devil is strong, but overpowred by Christ. He hath forcibly delivered us from the [non-Latin text not transcribed]. Col. 1. 13. power of darknes, snatcht us out of the devils danger: so that, though he shake his chain at us, he cannot fasten his fangs in us. Stronger is he that is in the Saints, then he that is in the world: through Christ we shall overcome him, Rom. 8. 37.

Verse 30. He that is not with me, is against me.] But the devil is not with me, saith Christ: for all I doe or suffer, is to destroy his works. Let this sentence also be noted against Neuters and Nicodemites, who stand halting betwixt two, and will be sure to hold themselves on the warm side of the hedge howsoever. Such were of old the Samaritans, Nazarites, Ebionites, and those [illegible: 1 word]. in parallel. lib. 1 8. Corinthians that would neither be of Paul, nor Apollos, nor [illegible: 1 word], but of Christ: that is, as some Neuters say now-adaies, they are neither Cavaliers nor Round-heads, but good Protestants: Others1 Cor. 1. 12. are neither Papists nor protestants, but Christians, that is [illegible: 1 word] nothing, Atheists. Christ hates neutrality, and counts it enmity: he [illegible: 1 word] luke warmnes, accepts not of any excuse in that case, Iudg. 5. 16, 17. Dan and Ephraim are passed by in the reckoning up of the Tribes, Rev. 7. as if they were Souldiers put out of pay, and cut out of the rolls. So are all detestable indifferents, out of Gods book of remembrance, Mal. 3. 17.

Verse 31. All manner of sin and blasphemy, &c.] All without exception, yea though it be blasphemy, Isa. 44. 22. God blots out the thick cloud as well as the cloud, [illegible: 1 word] as well as infitmities. Man cannot commit more then he can and will remit to the penitent. The Sun by his force can scatter the greatest mist, as well as the least vapour: and the Sea by its [illegible: 1 word]; drown mountains as well as mole-hills. The grace of our Lord abounds to [illegible: 1 word] over, saith S. Paul. The blood of Jesus Christ cleanseth [non-Latin text not transcribed] us from all sin, saith S. John. Ego admisi, unde [illegible: 1 word] damnare [illegible: 1 word] [illegible: 2 words]. 1. [illegible: 1 word]. me, sed non amisisti unde tu salvare potes me, saith S. Augustine. [illegible: 1 word] Joh. 1. [illegible: 1 word]. And yet Novatus the proud Heretick, denyed possibility of pardon to them, that had any whit fallen off in times of persecution, though they rose again by repentance. But Gods thoughts of mercy are not as mans, Isa. 55. 8. he can and will pardon such sins, as no God or man can doe besides, Micah 7. 18. Who is a God like unto thee? For what? That pardoneth all sorts of sins, &c. This [illegible: 1 word] can believe without supernaturall grace: We are ready to measure God by our modell. But the blasphemy against the holy Ghost, &c.] This is nothing else, saith Iohn Diazius, to that [illegible: 1 word] his brother, quam agnitam [illegible: 1 word] de [illegible: 1 word]. [illegible: 1 word]. Diaz. veritatem [illegible: 1 word] in sectari, a malicious persecuting of the known truth. A sin it is of malice after strong conviction, exprest in words by a tongue set on fire by hell, and in actions comming from a venemous spirit, and tending to opposition, and bitter persecution, if their malice be not greater then their power. [illegible: 1 word] consessus est inter [illegible: 1 word] mugitus, se contra conscientiam [illegible: 3 words]. This was committed by Saul, Iulian, Latomus of Lovaine, Rockwood a chief perfecutour at Callice in Henry 8. daies, who, to his last breath, staring and raging, cryed he was utterly damned, for that he had sought maliciously the deaths of a number of the honestest men in the town, &c. Steven Gardiner said as much also in effect of himself, when he lay on his death-bed, and so both [illegible: 1 word]. stinkingly and unrepentantly died, saith M. Fox. [illegible: 1 word]. [illegible: 1 word]. 5.

Verse 32. And whosoever speaketh aword, &c.] As Peter didAct. and Mon. through infirmity, Paul through ignorance: [illegible: 1 word] poor souls [illegible: 1 word], 1905. whom he haled to prison, and for fear of death, compelled them to [illegible: 1 word] Christ, Act. 26. 11. Tertullian reports the like of Claudius Herminianus a Persecuter in Cappadocia, quòd tormentis [illegible: 5 words] quosdam a proposito suo excidere fecerat, that for spite that his own wife was turned Christian, he forced many, by [illegible: 1 word] them, to reneague Christ. Pliny writes also to Traian the Emperour, that where he was Governour, there came to his hands a book, containing the names of many, that for fear of death, [illegible: 1 word] themselves to be no Christians. And when, saith he, they had at my command, called upon the gods, offered incense to the Emperours Image, and cursed Christ (which those that are Christians [illegible: 1 word] [illegible: 1 word] ad [illegible: 1 word]. indeed, will never be drawn to doe) I thought good to dismisse them. But whosoever speaketh against the [illegible: 1 word] Ghost.] Not his person or essence, (for many [illegible: 1 word], Eunomian, Macedonian hereticksAug. did so of old, and repenting found mercy) but his grace and speciall operation, by the which God comes nearer to man, then he is in nature or person. This sin is against the immediate effect: work and office of the holy Ghost, against that shining light kindled by Gods spirit in mans soul, and that sweetnes and comfort felt in Christ, that taste of the good Word of God, and of the powers of the world to come, Heb. 6. 4, 5, 6. It shall not be for given him, &c.] And why? Not because it is greater then Gods mercy, or Christs merits: but first by a just judgement of God upon such sinners, for their hatefull [illegible: 1 word] in despising his spirit: Whence follows an impossibility of repentance, Heb. 6. 6. and so of remission, Luk. 13. 3. Secondly such a desperate sury invadeth these men, that they maliciously resist and repudiate the price of repentance, Act. 5. 31. and the matter of remission, 1 Joh. 1. 7. viz. the precious blood of Jesus Christ, whereby if they might have mercy, yet they would not: but continue raving and raging against both physick and Physitian, to their unavoidable ruth and ruine. How bold therefore is Bellarmine, who interpreteth this text of the difficulty and rarity only of remission, and not of an utter impossibility?

Verse 33. Either make the tree good, &c.] q. d. Your blasphemy is therefore irremissible, because it is the fruit of so base a root of bitternes, as the desperate malice of your hearts, wilfully crossing your consciences: a wretched despising and despiting of God, and the work of his spirit out of revenge, Heb. 10. 29. Draw not therefore a fair glove over so foul a hand, but [illegible: 1 word] your selves in your own colours.

Verse 24. How can ye being evil, &c.] The stream riseth not above the fountain: the bell is known of what mettall by the clapper: [illegible: 1 word] sunt principia, [illegible: 1 word] & principiara. what is in the well, will be in the bucket: what in the ware-house, will be in the shop: so what is in the heart, will be in the mouth. AEra puto noscitinnitu: pectora verbis:Beza in [illegible: 1 word]. Sic est; nam que id sunt utraque, quale sonant.

Verse 35. Out of the good treasure, &c.] Out of his habit of heavenly mindednes, out of that law of grace in his heart, his mouth speaketh wisdom, and his tongue talks of judgement, Psal. [illegible: 1 word]. 30. 31. Works not done from a principle of life within, are dead works, saith the Authour to the Hebrews, be they for the matter never so good, and praise worthy. This moved Luther to say, that [illegible: 2 words] non [illegible: 2 words]: sed [illegible: 7 words]. [illegible: 1 word]. good works make not men good; but good we must be first, ere good can be done by us. This moved Austin to say, that Omnis vita infidelium peceatum est, the whole life of an unbeleever is sin, though Spira the Popish Postiller censure that saying for a cruell sentence. [illegible: 1 word] est illa [illegible: 1 word]. An evil man out of the evil treasure, &c.] Carnall hearts are stews of unclean thoughts, shambles of cruell and bloudy thoughts, exchanges and shops of vain thoughts, a very forge and mint of false, politick, undermining thoughts, yea oft a little hell of confused and black imaginations, as one well describeth them.

Verse 36. That every idle word, &c.] Idle and waste words are to be accounted for: what then evil and wicked? Therefore let thine own words grieve thee, as David somewhere hath it, thy frivolous and fruitlesse speeches: for among a thousand talents of common communication (saith Cassiodore) a man can scarce [illegible: 1 word]. in cap. [illegible: 1 word]. [illegible: 1 word]. finde an hundred pence of spirituall speeches, imò nec decem quidem obolos, nay not ten halfpence truly. It may be observed saith another, that when men get into idle company (which perhaps they like not) the very complement of discoursing, extracteth idle, if not evil speaking, to fill up the time. Plato and Xenophon, thought it fit and profitable, that mens speeches at meals, and such like meetings should be written. And if Christians should so doe, what kinde of books would they be?

Verse 37. For by thy words thou shalt be justified] Our Saviour [illegible: 1 word] upon this subject, because by words they had sinned against the holy Ghost. A mans most and worst sins be his words. St Paul making the anatomy of a naturall man, stands more on the organ of speech, then all the other members. Rom. 3. St James saith, that the [illegible: 1 word] is not a city or countrey, but a world of iniquity, Jam. 3. 6. It can [illegible: 1 word] all the world over, and bite at every body, when the devil fires it especially. Peraldus reckons up four [illegible: 1 word]. 1. [illegible: 1 word]. [illegible: 1 word] 4. and twenty severall sins of the tongue: he might have made them more. God hath set a double hedge afore it, of teeth and lips, to keep it up: he hath also placed it between the head and heart, that it might take counsel of both. Children he will not suffer to speak, till they have understanding and wit: and those that are deaf, are also dumb, because they cannot hear instruction, nor learn wisdom, that they may speak advisedly.

Verse 38. Then certain of the Scribes and Pharisees] [illegible: 1 word] not these, as one said of Nero, Os ferreum, cor plumbeum, an iron face, a leaden heart, that could call for a signe after so many signes? But it is a signe from heaven they would have (as Moses called for Manna from thence, Samuel for rain, Elias for fire, &c.) and much the near they would have been, should our Saviour have gratified them. But he never meant it. They were now so clearly convinced of their blasphemy, that they had nothing to say for themselves, but fawningly to call him Master, whom before they had called Beelzebub: and to pretend themselves to be willing to learn, if they might see a signe. They could not see wood for trees, as they say. And who so blinde as he that will not see. Sic Senec. Epist. fit, ubi homines majorem vitae, partem in [illegible: 2 words], ut [illegible: 1 word] solem quafi supervacuum fastidiant, saith Seneca. Men that have lived long in the dark, may think the Sun [illegible: 1 word];

Verse 39. An evil and adulterous generation, &c.] Spuria soboles, a bastardly brood. So he calleth them, because utterly degenerate from their fore-fathers faith and holinesse. Seeketh after a signe] Seeketh with utmost earnestnesse, as if it [non-Latin text not transcribed], [illegible: 4 words]. were such a businesse as must be done, or they were undone. It is the guise of hypocrites, to be hot in a cold matter, to shew great zeal in nifles, neglecting the main, mean while. But the signe of the Prophet Ionas,] Nor that neither, but for a further mischief to them: as their fathers had quails to choak them, a King to vex them, &c. and as Ahaz had a [illegible: 1 word], whether he would or no, to render him the more inexcusable. Deus saepe dat iratus, quod negat propitius. God gives his enemies some [illegible: 1 word] gifts, as Saul gave Michol to David, to be a snare to him, or [non-Latin text not transcribed]. as Christ gave Iudas the bag, to discover the rottennesse of his heart.

Verse 40. For as Ion as was three daies, &c.] In the history of Ionas, Christ found the mystery of his death, buriall and resurrection: teaching us thereby to search the Scriptures, to search them to the bottom; as those that dig for gold, content not themselves with the first or second oar that offers it self, but search on till they have all. This we should the rather doe, because we need neither climbe up to heaven with these Pharisees, nor descend into the deep with Ionas: sith the word is nigh thee, even in thy mouth, and in thine heart, &c. Rom. 10. 7. 8. So shall the Sonne of man be three dayes, &c.] Taking a part for the whole. So Esther fasted three daies and three nights, chap. 4. 16. And yet on the third day she went to the King, chap. 5. 1. So then, the fast lasted not three whole daies and nights, but two nights, one full day, and two peeces of daies.

Verse 41. They repented at the preaching of Jonas] At one single Sermon of a meer stranger, who sang so dolefull a dity to them, as the destruction of their Town: And yet they repented. What will become of us? Vae torpori nostro. If M. Bradford so complained of his own unprofitablenesse under means, in those dimme dayes, what cause have we now much more? Here in London, saith he, be such godly, goodly and learned Sermons, which these uncircumcised ears of mine doe hear, at the least thrice a week, which were able to burst any mans heart, to relent, to repent, to beleeve, to love and fear that omnipotent gracious Lord. But mine adamantine, obstinate, most unkinde, unthankfull heart, hearing my Lord so sweetly calling and crying unto me, now by his Law, now by his Gospel, now by all his creatures, to come, to come even to himself: I hide me with Adam, I play not only Samuel running to Eli, but I play Ionas running to the sea, and there I Act. and Mon. [illegible: 1 word]. [illegible: 1 word]. sleep upon the hatches, untill he please to raise up a tempest, to turn and look upon me as he did upon Peter, &c.

Verse 42. The Queen of the South, &c.] The Ethiopian Chronicles call her Mackeda, and further tell us, that she had a sonne by Solomon, whom she named David. [illegible: 1 word] it is that she came from a far countrey to hear Solomon, and was so taken with his wisdom, that she could have been content to have changed her Throne for his footstool. Now our Saviour took it ill (and well he might) that men came not as far, and set not as high a price upon him and his doctrine, as she did upon Solomon and his wisdom, how much more that these hard-hearted Jews esteemed it not, though brought home to their doors?

Verse 43. When the unclean spirit] Unclean the devil is callen, 1. Affectione (saith Iacobus de Voragine) because he loveth uncleannesse. 2. Persuasione, because he perswades men to it. 3. Habitatione, because he inhabits unclean hearts: he findes them soul, he makes them worse. Wheresoever the great Turk sets his foot once, no grasse grows, they say, ever after. Sure it is, no grace grows where the devil dwells. Pura Deus mens est, saith one: And Religion loves to lye clean, saith another. The holy Spirit will be content to dwell in a poor, but it must be a pure house. The devil, on the contrary, delights in spirituall sluttishnesse: Harpylike, he defileth all he toucheth: and Camell-like, drinks not of that water, that he hath not first fouled with his feet. Is gone out of a man] In regard of inward illumination, and2 Pet. 2. 20. outward reformation; such as was [illegible: 1 word] in B. Bonner, that breathing-devil, who at first seemed to be a good man, a favourer of Luthers doctrincs, a hater of Popery, and was therefore advanced by the Lord Cromwell; to whom he thus wrote in a certain letter: Act and Mon. fol. 993. Steven Gardiner for malice and disdain may be compared to the devil in hell, not giving place to him in pride at all—I mislike in Ibid. 997. him, that there is so great familiarity and acquaintance, yea and such mutuall confidence between him an M. as naughty a fellow, and as very a Papist as any that I know, where he dare expresse it. Who can deny but that the devil was gone out of this man, for a time at least? He walketh thorow dry places] Here the Proverb holds true, Anima sicca sapientissima. Sensuall hearts are the fennish grounds that breed filthy venemous creatures, Iob 40. 21. Bohemia lieth in In locis dormit humer tibus, [illegible: 1 word] est, in omnibus [illegible: 1 word] madentibus. the fennes. This, Gulielmus Parisiensis applieth to the devil in sensuall hearts. Contrariwise, the spirits of Gods Saints, which burn with faith, hope and charity, and have all evil humours dried up in them by that spirit of judgement and of burning, these the devil likes not. The tempter findeth nothing in them, though he seek it diligently. He striketh fire, but this tinder takes not. Cupid complained he could never fasten upon the Muses, because he could never finde them idle. So here.

Verse 44. He findeth it empty] That is, idle and secure, swept [illegible: 1 word] dant vitia. of grace, garnished with vice, the devils fairest furniture.

Verse 45. And taketh seven other spirits] As the Jaylour [illegible: 1 word] more load of irons on him, that had escaped his [illegible: 1 word], [illegible: 1 word] is now recovered. And they enter in and dwell there] So they never doe in a heart once truly [illegible: 1 word]. Lust was but a stranger to David (no homedweller) as Peter Martyr observes out of that passage in Nathans [illegible: 1 word], 2 Sam. 12. 4. And there came a [illegible: 1 word] to the rich man, &c. Faith leaves never a sluts-corner, Acts 15 9. And the last state of that man is worse] [illegible: 1 word] Apostate cannot [illegible: 1 word] unto himself a worse condition. It is with such as in that case, Lev. 13, 18, 19, 20. If a man had a bile healed, and it afterwards brake out, it proved the plague of leprosie. These are called forsakers of the Covenant, Dan. 11. 30. and wicked doers against the Covenant, ver. 32. Renegate Christians prove the most [illegible: 1 word] Devoto's to the devil. We see by experience, that none are worse then those that have been good and are naught: or those that might be good, and will be naught. Such as were these Jews in the Text, to whom therefore our Saviour applies the Parable in these words. Even so shall it be also unto this wicked generation] Their sins were not common sins (but as those of Korah and his complices,) therefore they died not common deaths. As they [illegible: 1 word] not God, but were contrary to all men, so wrath came upon them to the uttermost, 1 Thess. 2. 16. as Iosephus witnesseth. And Mr. Fox relates of Bonner that wicked Apostate, that as he wretchedly died in his blinde Popery (after he had been long time prisoner in the raign of Q. Elizabeth,) so, as stinkingly and blindely at midnight was he brought out, and buried in the out-side of all the City, among theeves and murtherers. A place, saith he, right convenient, with confusion and derision both of men and children, who trampling [illegible: 1 word] and Mon [illegible: 1 word] [illegible: 1 word]. upon his grave, well declared how he was hated both of God and man.

Verse 46. Desiring to speak with him] Either out of curiosity or ambition, as Ambrose thinks: certain it is, at a most unseasonable time. Now as fish and flesh, so, every thing else is naught out of season.

Verse 47. Behold thy mother and thy brethren] This was [illegible: 1 word] weaknesse in his mother, though otherwise full of grace, yet [illegible: 1 word] without originall sin, as the Sorbonists contend, but had need of a Saviour, as well as others, Luk. 1. 47. Scipio permits not a [illegible: 1 word] man so to doe amisse once in his whole life, as to say, non putaram. [non-Latin text not transcribed]. How much better Crates the Philosopher, who said that in every Pomgranate there is at least one rotten kernell to be found: intimatingO [illegible: 7 words]. thereby, that the best have their blemishes, their faults and follies.

Verse 48. Who is my mother, and who, &c.] This [illegible: 1 word] lambe was stirred with a holy indignation at so absurd an interruption, and sharpes him up that delivers the message. Great is the honour that is due to a mother. Solomon set Bathsheba at his right hand, and promised her any thing with reason. [illegible: 2 words] unicam matris [illegible: 1 word] omnes istius [illegible: 1 word] posse delere? Knows not Antipater, that one tear of my mothers, can [illegible: 1 word] blot out all his accusations against her, said Alexander the Great? Brethren also, or neer-allyes (as these were to our Saviour) are dearly to be respected, and greatly gratified, as were Josephs brethren by him in his greatnesse. But when these relations, or their requests, come in competition with Gods work or glory, they must be neglected, nay rejected and abominated. For is there any friend, to God? or any foe like him? Men be they pleased or displeased, he must be obeyed, and his businesse dispatched, be the [illegible: 1 word] occasions never so urgent in shew, the pretences [illegible: 1 word] so specious and plausible.

Verse 49. Behold my mother, and my brethren] Sanctior est [illegible: 1 word] cordis quam corporis. Spirituall kindred is better then eternall: There is a friend that sticketh closer then a brother, Prov. 18. 24. Christ is endeared to his in all manner of nearest relations and engagements. Oh then the dignity and safety of a Saint! And oh the danger and disaster of such as either by hand or tongue maligne or molest them! What? will they wrong Christs mother to his face? Will they force the Queen also in the house? &c. If Iacobs Esth. 7. 8. sons were so avenged for the indignity done to their sister Dinah, [illegible: 1 word] Absolom for Tamar, what will Christ doe, or rather what will [illegible: 1 word] not doe [illegible: 1 word] his dearest relations? How will this greater then Solomon arise off his throne, at the last day, to meet his mother halfway,1 King. 2. 19. and to doe her all the honour that may be in that great Amphitheatre? How sweetly will he accost, his brethren that have been long absent from him in the flesh, though present ever in spirit, with [non-Latin text not transcribed], Come ye blessed, &c. q. d. where have you been all this while? They also shall be bold to say to him as Ruth die to Boaz, Spread thy skirt over us, for thou art our near kinsman, or,Ruth 3. 9. one that hath good right to redeem.

Verse 50. For whosoever shall doe the will] Loe here's the right way of becoming akin to Christ: and can we better prefer our selves? It was an honour to Mark, that he was [illegible: 1 word] his sisters son. David durst not in modesty think of being son in law to a King. Elymas the [illegible: 1 word], affected to be held allyed to Christ, and therefore stiled himself Barjesus: as Darius in his proud [illegible: 1 word] to Alexander, called himself King of Kings, and [illegible: 1 word] of the Gods. But the right way to be ennobled indeed, and inrighted to Christ and his Kingdom is, to beleeve in his Name, and [illegible: 1 word] his [illegible: 1 word]. This, this is to become Christs brother, and sister, and mother. Sister is named, to shew that no sex is excluded. And mother last mentioned, that the prerogative of the flesh may be set aside and disacknowledged.

The account contained in these verses is also recorded in Mk 2:23-28, Lk 6:1-5.

At that time. Lk 6:1 fixes the time more particularly. He says that it was the second Sabbath after the first. To understand this, it is proper to remark, that the Passover was observed during the month Abib, or Nisan, answering to the latter part of March, and the first of April. The feast was held seven days, commencing on the fourteenth day of the month, Ex 12:1-28, 23:15 on the second day of the paschal week. The law required that a sheaf of barley should be offered up, as the first fruits of the harvest, Lev 23:10,11. From this day was reckoned seven weeks to the feast of Pentecost, Lev 23:15,16 called also the feast of weeks, De 16:10 and the feast of the harvest, Ex 23:16. This second day in the feast of the passover, or of unleavened bread, was the beginning, therefore, from which they reckoned towards the pentecost. The sabbath in the week following would be the second sabbath after this first one in the reckoning; and this was doubtless the time mentioned when Christ went through the fields. It should be further mentioned that, in Judea, the barley harvest commences about the beginning of May, and both that and the wheat harvest are over by the twentieth. Barley is in full ear in the beginning of April. There is no improbability, therefore, in this narrative on account of the season of the year. This feast was always held at Jerusalem.

Through the corn. Through the barley, or wheat. The word corn, as used in our translation of the Bible, has no reference to maize, or Indian corn, as it has with us. Indian corn was unknown till the discovery of America, and it is scarcely probable that the translators knew anything of it. The word was applied, as it is still in England, to wheat, rye, oats, and barley. This explains the circumstance that they rubbed it in their hands Lk 6:1 to separate the grain from the chaff.

(h) "At that time" Mk 2:25, Lk 6:1 (i) "???" De 23:25

Upon the sabbath day. The Pharisees, doubtless desirous of finding fault with Christ, said that, in plucking the grain on the sabbath day, they had violated the commandment. Moses had commanded the Hebrews to abstain from all servile work on the sabbath, Ex 20:10, 35:2,3, Nu 15:32-36. On any other day this would have been clearly lawful, for it was permitted, De 23:25.

(k) "not lawful" Ex 31:15

But he said unto them, etc. To vindicate his disciples, he referred them to a similar case, recorded in the Old Testament, and therefore one with which they ought to have been acquainted. This was the case of David. The law commanded that twelve loaves of bread should be laid on the table in the holy place in the tabernacle, to remain a week, and then to be eaten by the priests only. Their place was supplied then by fresh bread. This was called the shew-bread, Lev 24:5-9. David, fleeing before Saul, weary and hungry, had come to Ahimelech the priest; had found only this bread; had asked it of him, and had eaten it, contrary to the letter of the law, 1Sam 21:1-7. David, among the Jews, had high authority. This act had passed uncondemned. It proved that in cases of necessity the laws did not bind a man: a principle which all laws admit. So the necessity of the disciples justified them in doing on the sabbath what would have been otherwise unlawful.

(l) "David did" 1Sam 21:6

House of God. That was, the tabernacle; the temple not being then built.

In the law. In the law of Moses.

Profane the sabbath. He referred them to the conduct of the priests also. On the sabbath days they were engaged, as well as on other days, in killing beasts for sacrifice, Nu 28:9,10. Two lambs were killed on the sabbath, in addition to the daily sacrifice. The priests must be engaged in slaying them, and making fires to burn them in sacrifice; whereas to kindle a fire was expressly forbidden the Jews on the sabbath, (Ex 35:3) they were obliged to skin them, prepare them for sacrifice, and burn them, They did that which, for other persons to do, would have been profaning the sabbath. Yet they were blameless. They did what was necessary and commanded. This was done in the very temple, too, the place of holiness, where the law should be most strictly observed.

(m) "shewbread" Ex 25:30 (n) "only for priests" Ex 29:32,33

Mt 12:4

(o) "in the law" Nu 28:9 (p) "in the temple" Jn 7:22,23

One greater than the temple. Here he refers to himself, and to his own dignity and power. "I have power over the laws: I can grant to my disciples a dispensation from the Jewish laws. An act which I command or permit them to do, is therefore right." This proves that he was Divine. None but God can authorize men to do a thing contrary to the Divine laws. He refers them again to a passage he had before quoted, Mt 9:13 showing that God preferred acts of righteousness, rather than a precise observance of a ceremonial law.

Mark adds, Mk 2:27 "the Sabbath was made for man, and not man for the Sabbath." That is, the Sabbath was intended for the welfare of man; designed to promote his happiness; and not to produce misery, by harsh, unfeeling requirements. It is not to be so Interpreted as to produce suffering, by making the necessary supply of wants unlawful. Man was not made for the Sabbath. Man was created first, and then the Sabbath was appointed for his happiness, Gen 2:1-3. His necessities, his real comforts and wants, are not to bend to that which was made for him. The laws are to be interpreted favourably to his real wants and comforts. This authorizes works only of real necessity, not of imaginary wants, or amusement, or common business, and worldly employments.

To crown all, Christ says that he was Lord of the Sabbath. He had a right to direct the manner of its observance--undoubted proof that he is Divine.

(q) "greater than" 2Chr 6:18, Mal 3:1, Mt 23:17-21

The account contained in these verses is recorded also in Mk 3:1-5, Lk 6:6-10.

(s) "And when he was" Mk 3:1, Lk 6:6

A man which had his hand withered. This was probably one form of the palsy. Mt 4:24.

Mark and Luke have mentioned some circumstances omitted by Matthew. They say that Jesus addressed the man, and told him to stand forth in the midst. He then addressed the people. He asked them if it was lawful to do good on the Sabbath day? This was admitted by all their teachers, and it could not be denied. They were therefore silent. He then appealed to them, and drew an argument from their own conduct. A man that had a sheep that should fall into a pit on the Sabbath day would exercise the common offices of humanity, and draw it out. If a man would save the life of a sheep, was it not proper to save the life of a man ? By a reference to their own conduct, he silenced them.

Mark adds, that he looked on them with anger; that is, with strong disapprobation of their conduct. Their envy and malignity excited feelings of holy indignation. Mk 3:5.

(t) "Is it lawful" Lk 14:3

A man better than a sheep. Of more consequence, or value. If you would show an act of kindness to a brute beast on the Sabbath, how much more important is it to evince similar kindness to one made in the image of God! one for whom the Saviour came to die, and who may be raised up to everlasting life.

It is lawful to do well. This was universally allowed by the Jews in the abstract; and Jesus only showed them that the principle on which they acted in other things applied with more force to the case before him, and that the act which he was about to perform was, by their own confession, lawful.

And he said, Stretch forth thine hand. This was a remarkable commandment. The man might have said that he had no strength; that it was a thing which he could not do. Yet, being commanded, it was his duty to obey. He did so, and was healed. So the sinner; it is his duty to obey whatever God commands. He will give strength to those who attempt to do his will. It is not right to plead, when God commands us to do a thing, that we have no strength. God will give us strength, if there is a disposition to obey. At the same time, however, this passage should not be applied to the sinner, as if it proved that he has no more strength or ability than the man who had the withered hand. It proves no such thing. It has no reference to any such case. And it should not be used as if it proved any such thing. It may be used to prove that man should instantly obey the commands of God, without pausing to examine the question about his ability, and especially without saying that he can do nothing. What would the Saviour have said to this man, if he had objected that he could not stretch out his hand?

It was restored whole, Christ had before claimed Divine authority and power, Mt 13:6-9. He now showed that he possessed it. By his own power he healed him; thus evincing, by a miracle, that his claim of being Lord of the Sabbath was well founded.

These two cases determine what may be done on the Sabbath. The one was a case of necessity; the other of mercy. The example of the Saviour, and his explanations, show that these are a part of the proper duties of that holy day. Beyond an honest and conscientious discharge of these two duties, men may not devote the Sabbath to any secular purpose. If they do, they do it at their peril. They go beyond what his authority authorizes them to do. They do what he claimed the special right of doing, as being Lord of the Sabbath. They usurp his place; and act and legislate where God only has a right to act and legislate. Men may as well trample down any other law of the Bible, as that respecting the Sabbath.

This account is found also in Mk 3:6-12.

The Pharisees--held a council, etc. Mark adds, that the Herodians also took a part in this plot. They were probably a political party, attached firmly to Herod. Mt 3:7. The friends of Herod were opposed to Christ, and ever ready to join any plot against his life. They remembered, doubtless, the attempts of Herod the Great against him when he was the Babe of Bethlehem; and they were stung with the memory of the escape of Jesus from his bloody hands. The attempt against him now was the effect of envy. They were enraged also that he had foiled them in the argument; they hated his popularity; they were losing their influence; and they, therefore, resolved to take him out of the way.

(1) "council" or, "took counsel"

Jesus--withdrew himself, etc. He knew the design against his life. He knew that his hour was not yet come; and he therefore sought security. By remaining, his presence would only have provoked them farther, and endangered his own life. He acted, therefore, the part of Christian prudence, and withdrew. Mt 10:23.

Mark adds, that he withdrew to the sea; that is, to the sea of Galilee, or Tiberius. He names, also, the places from which the multitude came; an important circumstance, as it throws light on the passage quoted by Matthew, Mt 13:21 "In his name shalt the Gentiles trust."

Pressed by the crowd, Mk 3:9 he went aboard a small vessel, or boat, called by Mark a ship. This he did for the convenience of being separated from them, and more easily addressing them. We are to suppose the lake still and calm; the multitudes, most of whom were sick and diseased, standing on the shore, and pressing to the water's edge; and Jesus thus healing their diseases, and preaching to them the good news of salvation. No scene could be more sub- lime than this.

And he charged them, etc. He was, at this time, desirous of concealment. He wished to avoid their plots, and to save his life.

That it might be fulfilled, etc. Matthew here quotes a passage from Isa 43:1-4, to show the reason why he thus retired from his enemies, and sought concealment. The Jews, and the disciples also, at first, expected that the Messiah would be a conqueror, and vindicate himself from all his enemies. When they saw him retiring before them, and instead of subduing them by force, seeking a place of concealment, it was contrary to all their previous notions of the Messiah. Matthew, by this quotation, shows that their conceptions of him had been wrong. Instead of a warrior and an earthly conqueror, he was predicted under a totally different character. Instead of shouting for battle, lifting up his voice in the streets, oppressing the feeble-- breaking bruised reeds, and quenching smoking flax, as a conqueror--he would be peaceful, retiring, and strengthening the feeble, and cherishing the faintest desires of holiness. This appears to be the general meaning of this quotation here. Comp. Isa 42:1 and following.

(v) "saying" Isa 42:1

My servant. That is, the Messiah, the Lord Jesus, called a servant, from his taking the form of a servant, or his being born in a humble condition, Php 2:7 and from his obeying or serving God. See Heb 10:9.

Shall shew judgment to the Gentiles. The word judgment means, in the Hebrew, law, commands, etc., Ps 19:9, 119:29,30. It means the whole system of truth; the law of God in general; the purpose, plan, or judgment of God, about human duty and conduct. Here it means evidently the system of gospel truth, the Christian scheme.

Gentiles. All who were not Jews. This prophecy was fulfilled by the multitudes coming to him from Idumea and beyond Jordan, and Tyre and Sidon, as recorded by Mk 3:7,8.

He shall not strive, etc. He shall not shout, as a warrior. He shall be meek, and retiring, and peaceful. Streets were places of concourse. The meaning is, that he should not seek publicity and popularity.

A bruised reed, etc. The reed is an emblem of feebleness, as well as change, Mt 11:7. A bruised, broken reed, is an emblem of the poor and oppressed. It means that he would not oppress the feeble and poor, as victorious warriors and conquerors did. It is also an expressive emblem of the soul, broken and contrite on account of sin, weeping and mourning for transgression. He will not break it. That is, he will not be haughty, unforgiving, and cruel. He will heal it, pardon it, and give it strength.

Smoking flax. This refers to the wick of a lamp when the oil is exhausted--the dying, flickering flame and smoke that hang over it. It is an emblem, also, of feebleness and infirmity. He would not farther oppress it, and extinguish it. He would not be like the Jews, proud and overbearing, and trampling down the poor. It is expressive, also, of the languishing graces of the people of God. He will not treat them harshly or unkindly, but will cherish the feeble flame, minister the oil of grace, and kindle it into a blaze.

Till he send forth judgment unto victory. Judgment here means truth --the truth of God, the gospel. It shall be victorious. It shall not be vanquished. Though not such a conqueror as the Jews expected, ye he shall conquer. Though mild and retiring, yet his scheme shall be victorious.

And in his name, etc. The Hebrew in Isaiah is, "And the isles shall wait for his law." The idea is, however, the same. The isles denote the Gentiles, or a part of the Gentiles--those out of Judea. The meaning is, that the gospel should be preached to the Gentiles, and that they should receive it. Isa 41:1, for an explanation of the word islands, as it is used in the Bible.

One possessed with a devil. Mt 4:24. The same account, substantially, is found in Mk 3:22-27 Lk 11:14-26.

(w) "Then was brought" Mk 3:11, Lk 11:14

Is not this the Son of David? That is, is not this the promised descendant of David, the Messiah? They were acquainted with the prophecy in Isa 35:5, "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped;" and they inferred that he must be the promised Messiah Who should be able to do this. This inference was drawn by the common people, and not by the proud and haughty Pharisees. It is not uncommon that men of plain common sense, though unlearned, see the true beauty and meaning of the Bible, while those who are filled with pride and science, falsely so called, are blinded.

But when the Pharisees heard it, etc. It was necessary for the Pharisees, who had determined to reject Jesus of Nazareth, to account in some way for the miracles he had wrought. Here was a manifest miracle, an exertion of power unquestionably superior to what men could do. The common people were fast drawing the proper inferences from it, and coming into the belief that this was the Messiah. The authority and power of the Pharisees were declining, and about to become extinct. Unless, therefore, some way should be devised of accounting for these facts, their influence would be at an end. Whatever way of accounting for them was adopted, it was necessary that they should acknowledge that there was superhuman power. The people were fully persuaded of this; and no man could deny it. They therefore ascribed it to the Prince of the devils --to Beelzebub. In this they had two objects:

1st. To concede to the people that here was a miracle, or a work above mere human power.

2nd. To throw all possible contempt on Jesus. Beelzebub was an opprobrious name, given to the worst and vilest even of the devils. See Mt 10:25. It denoted the god of flies, or the god of filth; and hence the god of idolatry, as being, in their view, filth and abomination.

(1) "Beelzebub" "Beelzebul"

25. And Jesus knew their thoughts, etc. To know the thoughts of the heart belongs only to God, Ps 139:2, Jer 17:10.

Every kingdom, etc. Their subtle and cunning device was completely foiled, and Jesus made their argument recoil on their own heads. A kingdom, or a family, can prosper only by living in harmony. The different parts and members must unite in promoting the same objects. If divided--if one part undoes what the other does--it must fall. So with the kingdom of Satan. It is your doctrine that Satan has possessed these whom I have cured. It is, also, your doctrine that he has helped me to cure them. If so, then he has helped me to undo what he had done. He has aided me to cast himself out--that is, to oppose and discomfit himself. At this rate, how can there be any stability in his kingdom? It must fall; and Satan must have less than human prudence.

(x) "thoughts" Ps 139:2, Jn 2:24,25

By whom do your children, etc. Christ was not satisfied by showing them the intrinsic absurdity of their argument. He showed them that it might as well be applied to them as to him. Your disciples, taught by you, and encouraged by you, pretend to cast out devils. If your argument be true that a man who casts out devils must be in league with the devil, then your disciples have made a covenant with him also. You must therefore either give up this argument, or admit that the working of miracles is proof of the assistance of God.

The words of Christ, here, do not prove that they had actually the power of casting out devils, but only that they claimed it, and practised magic or jugglery. See Acts 19:13.

Your children. Your disciples, or followers. Mt 1:1.

They shall be your judges. They shall condemn you and your argument. They are conclusive witnesses against the force of your reasoning.

(y) "Beelzebub" Mt 13:24

But if I--by the Spirit of God, etc. The Spirit of God, here, means the power of God--in Luke, by the finger of God. Compare Ex 8:19, Ps 8:3. If this work is not by the aid of Satan, then it is by the aid of God. Then his kingdom, or reign, is come, Mt 3:2. The reign of Satan over men, and the reign of God, are in opposition. If God expels Satan from his dominion over men, then his reign has come.

(z) "kingdom of God" Dan 2:44, Mt 6:33, Lk 11:20, 17:21, Rom 14:17

Or else, etc. He takes a new illustration to confute the Pharisees, drawn from breaking into a house. A man could not break into the house of a strong man, and take his property, unless he had rendered the man himself helpless. If he had taken his goods, it would therefore be sufficient proof that he had bound the man. So I, says he, have taken this property--this possessed person--from the dominion of Satan. It is clear proof that I have subdued Satan himself, the strong being that had him in possession. The words of else, mean or how. How, or in what way, can one, etc.

Spoil his goods. The word spoil commonly means now, to corrupt, injure, or destroy. Here it means to plunder, to take with violence, as it commonly does in the Bible. See Col 2:8,15, Ex 3:22.

(a) "spoil his goods" Is 49:24, 53:12, Rev 12:7-10, 20:2,3

He that is not with me, etc. In addition to his other arguments, he urges this general principle that there could be but two parties in the universe. If any one did not act with him, he was against him. If he gathered not with him, he scattered. This is taken from the practice of persons in harvest, he that did not gather with him, or aid him, scattered abroad, or opposed him. The application of this was, "As I have not united with Satan, but opposed him, there can be no league between us." The charge, therefore, is a false one.

(b) "against me" 1Jn 2:19

In this place, and in Mk 3:28-30, Jesus states the awful nature of the sin of which they had been guilty. That sin was the sin against the Holy Ghost. It consisted in charging Jesus with being in league with the devil, or accusing him with working his miracles, not by the spirit or power of God, but by the aid of the prince of the devils. It was therefore a direct insult, abuse, or evil speaking, against the Holy Ghost--the Spirit by which Jesus worked his miracles. That this was what he intended by this sin, at that time, is clear from Mk 3:30, "Because they said he had an unclean spirit." All other sins--all speaking against the Saviour himself--might be remitted. But this sin was clearly against the Holy One; it was alleging that the highest displays of God's mercy and power were the work of the devil; and it argued, therefore, the highest depravity of mind. The sin of which he speaks is, then, clearly stated. It was accusing him of working miracles by the aid of the devil--thus dishonouring the Holy Ghost.

All manner of sin--shall be forgiven. That is, only on condition that men repent and believe. If they continue in this sin, they cannot be forgiven, Mk 16:16, Rom 2:6-9.

Blasphemy. Injurious or evil speaking of God. Mt 9:3.

A word against the Son of man. The Jews were offended at the humble life and appearance of the Saviour. They reproached him as being a Nazarene--sprung from Nazareth, a place from which no good was expected to proceed; with being a Galilean, from Galilee, a place from which no prophet came, Jn 7:52. Jesus says that reproaches of this kind could be pardoned. Reflections on his poverty, his humble birth, and the lowliness of his human nature, might be forgiven. But for those which affected his Divine nature, accusing him of being in league with the devil, denying his divinity, and attributing the power which manifestly implied divinity, to the prince of fallen spirits, there could be no pardon. This sin was a very different thing from what is now often supposed to be the sin against the Holy Ghost. It was a wanton and blasphemous attack on the Divine power and nature of Christ. Such a sin God would not forgive.

Speaketh against the Holy Ghost. This probably refers to the Divine nature of Christ--the power by which he wrought his miracles. There is no evidence that it refers to the Third Person of the Trinity. The word ghost means spirit, and probably means the Divine nature or spirit with which the man Jesus was endowed. And the meaning of the whole passage may be-- "He that speaks against me as a man of Nazareth, that speaks contemptuously of my humble birth, etc., may be pardoned; but he that reproaches my Divine character, charging it as being in league with Satan, and blaspheming the power of God manifestly displayed by me, can never obtain forgiveness."

Neither in this world, neither in the world to come. That is, as Mark expresses it, hath never forgiveness, but is in danger of eternal damnation. This fixes the meaning of the phrase. It means, then, not the future age or dispensation, known among the Jews as the world to come; but it means that the guilt will be unpardoned for ever; that such is the purpose of God, that he will not forgive a sin so direct, presumptuous, and awful. It cannot be inferred from this that any sins will be forgiven in hell. He meant simply to say that there were no possible circumstances in which the offender could find forgiveness. He certainly did not say that any sin unpardoned here would be pardoned hereafter.

(c) "all manner" Mk 3:28, Lk 12:10 (d) "the Holy Ghost" He 10:29, 1Jn 5:16

Mt 12:31

(e) "it shall be" Lk 7:34, Jn 7:12, 1Timm 1:13

Either make, etc. The fact asserted in this verse is, that a tree is known not by its leaves, or bark, or form, but by its fruit. The application to the argument is this: "You are to judge of man's being in league with Satan by his works. If my doctrines and works be properly the works of Satan, then I am corrupt; if not, then your charge is blasphemy. So, on the other hand, if, not withstanding your professions, your works are the works of the devil, and your doctrines be such as he would teach, it would prove respecting you that which you charge on me." In this indirect but powerful manner, he advances to the charge against them, which he urges in the following verses.

O generation of vipers. Christ here applies the argument which he had suggested in the previous verse. They were a wicked race; like poisonous reptiles, with a corrupt and evil nature. They could not be expected to speak good things--that is, to speak favourably of him and his works. As the bad fruit of a tree was the proper effect of its nature, so were their words about him and his works the proper effects of their nature. The abundance or fulness of the heart produced the words of the lips.

Vipers. These are a poisonous kind of serpents, not often a yard long, and about an inch thick, having a flat head. The males have two large teeth, through which a most deadly poison is thrown into the wound made by the bite. They are an emblem of malignity and mischief. These were strong expressions to be used by the meek and lowly Jesus; but they were not the effect of anger and malice; they were a declaration of the true character of the men with whom he was conversing--a declaration most justly deserved. Mt 3:7.

(f) "generation" Mt 3:17 (g) "out of the" Lk 6:45

But I say unto you, etc. Christ closes this address to his malignant and wicked hearers by a solemn declaration that for these things God would bring them into judgment. They, therefore, who had spoken so malignantly against him, could not escape.

Idle word. This literally means a vain, thoughtless, useless word, that accomplishes no good. Here it means, evidently, wicked and injurious, false and malicious; for such were the words which they had spoken.

(h) "give account" Eccl 12:14, Eph 5:4,6, Jude 1:15

By thy words thou shalt be justified, etc. That is, words shall be the indication of the true principles of the heart; by words the heart shall be known, as the tree is by its fruit. If they are true, proper, chaste, instructive, pious, they will prove that the heart is right. If false, envious, malignant, and impious, they will prove that the heart is wrong, and will therefore be among the causes of condemnation. It is not meant that words will be the only thing that will condemn man; but that they will be all important part of the things for which he shall be condemned. See Jas 3:3-12.

(i) "thy words" Prov 13:3

We would see a sign from thee. See Lk 11:16, 29-32. A sign commonly signifies a miracle; that is, a sign that God was with the person, or had sent him. Comp. Is 7:11. Luke adds that this was done tempting him trying him, doubting if he had the power to do it. If these persons had been present with him for any considerable time, they had already seen sufficient proofs that he was what he pretended. They might have been, however, those who had recently come; and then the emphasis must be laid on "we." We, as well as the others, would see a proof that thou art the Christ. In either case it was a temptation. If they had not seen him work a miracle, yet they should have believed it by testimony. Comp. Jn 20:29. Perhaps the emphasis is to be laid on the words from heaven. They might profess not to doubt that his miracles were real, but they were not quite satisfactory. They were desirous of seeing something, therefore, that should clear up their doubts, where there could be no opportunity for dispute. A comet, or lightning, or thunder, or sudden darkness, or the gift of food raining upon them, they supposed would be decisive. Perhaps they referred in this to Moses. He had been with God amidst thunders and lightnings; and he had given them manna--bread from heaven-- to eat. They wished Jesus to show some miracle equally undoubted.

(k) "sign from thee" Mt 16:1, 1Cor 1:22

An evil and adulterous generation. The relation of the Jews to God was often represented as a marriage contract;--God as the husband, and the Jewish people as the wife. See Isa 57:3, Hos 3:1 Eze 16:15. Hence their apostasy and idolatry are often represented as adultery. This is the meaning, probably, here. They were evil, and unfaithful to the covenant or to the commandments of God--an apostate and corrupt people. There is, however, evidence that they were literally an adulterous people.

There shall no sign be given to it, etc. They sought some direct miracle from heaven. He replied that no such miracle should be given, He did not mean to say that he would work no more miracles, or give no more evidence that he was the Christ; but he would give no such miracle as they required. He would give one that ought to be as satisfactory evidence to them that he was from God, as the miraculous preservation of Jonah was to the Ninevites that he was divinely commissioned. As Jonah was preserved three days by miracle, and then restored alive, so He would be raised from the dead after three days. As on the ground of this preservation the Ninevites believed Jonah and repented, so on the ground of his resurrection the men of an adulterous and wicked generation ought to repent, and believe that He was from God.

"The sign of the prophet Jonas," means the sign or evidence which was given to the people of Nineveh that he was from God--to wit, that he had been miraculously preserved, and was therefore divinely commissioned. The word Jonas is the Greek way of writing the Hebrew word Jonah, as Elias is for Elijah.

(l) "adulterous generation" Isa 57:3

For as Jonas was three days, etc. See Jonah 1:17. This event took place in the Mediterranean Sea, somewhere between Joppa and Tarshish, when he was fleeing from Nineveh. It is said that the whale seldom passes into that sea, and that its throat is too small to admit a man. It is probable, therefore, that a fish of the shark kind is intended. Sharks have been known often to swallow a man entire. The fish in the book of Jonah is described merely as a great fish, without specifying the kind. It is well known that the Greek word translated whale, in the New Testament, does not of necessity mean a whale, but may denote a large fish of any kind.

Three days and three nights. It will be seen, in the account of the resurrection of Christ, that he was in the grave but two nights and a part of three days. See Mt 28:6. This computation is, however, strictly in accordance with the Jewish mode of reckoning. If it had not been, the Jews would have understood it, and would have charged our Saviour as being a false prophet; for it was well known to them that he had spoken this prophecy, Mt 27:63. Such a charge, however, was never made; and it is plain, therefore, that what was meant by the prediction was accomplished. It was a maxim, also, among the Jews, in computing time, that a part of a day was to be received as the whole. Many instances of this kind occur in both sacred and profane history. See 2Chr 10:5-12, Gen 42:17,18. Comp. Est 4:16 with Est 5:1.

In the heart of the earth. The Jews used the word heart to denote the interior of a thing, or to speak of being in a thing. It means, here, to be in the grave or sepulchre.

(m) "as Jonas" Jonah 1:17

The men of Nineveh. Nineveh was the capital of the Assyrian empire. It was founded by Ashur, Gen 10:11. It was situated on the banks of the river Tigris, to the north-east of Babylon. It is now so completely destroyed that geographers are unable to ascertain whether it was on the eastern or western bank. It was a city of vast extent, and of corresponding wickedness. It was forty-eight miles in circuit; its walls were one hundred feet high, and ten thick, and were defended by fifteen hundred towers, each two hundred feet in height. It contained in the time of Jonah, it is supposed, six hundred thousand inhabitants. The destruction of Nineveh, threatened by Jonah in forty days, was suspended, by their repentance, two hundred years. It was then overthrown by the Babylonians, about six hundred years before Christ. During the siege, a mighty inundation of the river Tigris took place, which threw down a part of the walls, through which the enemy entered, and sacked and destroyed the city. This destruction had been foretold one hundred and fifteen years before, by Nahum, Nah 1:8 "But with an overwhelming flood he will make an utter end of the place thereof." And Nah 2:6: "The gates of the river shall be opened, and the palace shall be dissolved." The place is completely destroyed. The very situation is unknown. If it seem strange that ancient cities are so completely destroyed that no remains of brick or stone are to be found, it should be remembered that they were built of clay dried only in the sun, and not burned; that frequent rams softened the clay; and that the mighty walls and dwellings, in the lapse of ages, would sink down into an undistinguished heap of ruins.

Shall condemn it. That is, their conduct, in repenting at Jonah's prediction, shall condemn this generation. They, ignorant and wicked heathen, repented when threatened with temporal judgment by a mere man--Jonah; you, Jews, professing to be enlightened, though threatened for your great wickedness with eternal punishment by the Son of God---a far greater Being than Jonah--repent not, and must therefore meet with a far heavier condemnation.

(n) "condemnation" Rom 2:27 (o) "at the preaching" Jonah 3:5

The queen of the south. That is, the queen of Sheba, 1Kgs 10:1. Sheba was probably a city of Arabia, situated to the south of Judea. Comp. Isa 60:6.

From the uttermost parts of the earth. This means simply from the most distant parts of the hospitable world then known. See a similar expression in De 28:49. As the knowledge of geography was limited, the place was in fact by no means in the extreme parts of the earth. It means that she came from a remote country; and she would condemn that generation, for she came a great distance to hear the wisdom of Solomon; and the Jews of that age would not listen to the wisdom of One much greater than Solomon, though present with them.

(p) "queen" Lk 11:31 (q) "she came" 2Chr 9:1

When the unclean spirit, etc. The general sentiment which our Saviour here teaches is much more easily understood than the illustration which he uses. The Jews had asked a sign from heaven that should decisively prove that he was the Messiah, and satisfy their unbelief. He replies, that though he should give them such a sign--a proof conclusive and satisfactory; and though for a time they should profess to believe, and apparently reform--yet such was the obstinacy of their unbelief and wickedness, that they would soon return to them, and become worse and worse. Infidelity and wickedness, like an evil spirit in a possessed man, were appropriately at home in them. If driven out, they would find no other place so comfortable and undisturbed as their bosoms, Everywhere they would be comparatively like an evil spirit going through deserts and lonely places, and finding no place of test. They would return, therefore, and dwell with them.

He walketh through dry places. That is, through deserts--regions of country unwatered, sandy, barren, desolate, That out Saviour here speaks according to the ancient opinions of the Jews, that evil spirits had their abodes in those desolate uninhabited regions, there can be no doubt. Nor can there be any doubt that the Bible gives countenance to the opinion. Thus Rev 18:2: "Babylon--is become the habitation of devils, and the hold of every foul spirit;" that is, has become desolate --a place where evil spirits appropriately dwell. So Isa 13:21: "And satyrs shall dance there ;" i.e., according to the ancient Greek translation, "devils, or demons, shall dance there." See also Jer 50:39. Isa 34:14. De 32:17.

Seeking rest, and findeth none, Thus desolate and dry regions are represented as uncomfortable habitations; so much so, that the dissatisfied spirit, better pleased with a dwelling in the bosoms of men, as affording an opportunity of doing evil, seeks a return there.

(r) "When the unclean" Lk 11:24 (s) "he walketh" Job 1:7, 1Pet 5:8

Then he saith, I will return into my house, etc. The man is called his house, because he had been the place where the spirit had dwelt.

He findeth it empty, etc. There is here the continuance of the reference to the dwelling of the spirit in men. He was called his house. By the absence of the evil spirit, the house is represented as unoccupied, or empty, swept, and garnished; that is, while the evil spirit was away, the man was restored to his right mind, was freed from his wicked influence.

Garnished. Adorned, put in order, furnished. Applied to the man, it means that his mind was sane and regular when the evil spirit was gone; or, he had a lucid interval.

Then goeth he, etc. Seeing the state of the man, dissatisfied with a lonely dwelling in the desert where he could do no evil, envious of the happiness of the individual, and supremely bent on evil, he resolved to increase his power of malignant influences, and return. He is therefore represented as taking seven other spirits still worse, and returning to his former habitation. Seven denotes a large but indefinite number. It was a favourite number with the Jews, and was used to denote completeness or perfection, or any finished or complete number. See 1Sam 2:5, Rev 1:4. Here it means a sufficient number completely to occupy and harass his soul.

Even so shall it be with this generation. This shows the scope and design of this illustration. The state of that man was a representation of that generation of men. Much might be done to cure their unbelief; much to reform them externally; but such was the firm hold which the principles of infidelity and wickedness had taken of their minds as their proper habitation, that they would return, after all the means used to reform them, and the people would be worse and worse. And this was literally accomplished. After all the instructions and miracles of the Saviour and his apostles; after all that had been done for them by holy men and prophets, and by the judgments and mercies of God; and after all their external temporary reformations--like the temporary departure of an evil spirit from a man possessed--yet such was their love of wickedness, that the nation became worse and worse. They increased in crime, like the sevenfold misery and wretchedness of the man into whose bosom the seven additional evil spirits came. They rejected God's messengers, abused his mercies, crucified his Son, and God gave their temple, and capital, and nation, into the hands of the Romans, and thousands of the people to destruction.

It is not proved, by this passage, that evil spirits actually dwell in deserts. It is proved only that such was the opinion of the Jews; that it was drawn from some expressions in the Bible; and that such expressions were sufficiently clear to justify our Saviour in drawing an argument from them to confound those who firmly believed that such was the case. Nor is there any absurdity in the opinion.

For

(1.) there are evil spirits. Mt 8:33.

(2.) They must exist in some place.

(3.) There is as much propriety that they should be located about our earth as anywhere.

(4.) The clear doctrine of the Bible is, that many of them have much to do with our world.

(5.) It is as reasonable that they should dwell commonly in desolate and uninhabited regions as anywhere else.

(t) "worse than the first" Heb 6:4, 10:26, 2Pet 2:20,22

See also Mk 3:31-35, Lk 8:19-21.

His brethren. There has been some difference of opinion about the persons who were meant here; some supposing that they were children of Mary his mother, others that they were the children of Mary the wife of Cleophas or Alpheus his cousins, and called brethren according to the customs of the Jews. The natural and obvious meaning is, however, that they were the children of Mary his mother. See also Mk 6:3. To this opinion, moreover, there can be no valid objection.

(u) "his mother" Mk 3:31, Lk 8:19 (v) "brethren stood" Mt 13:55

Who is my mother? etc. There was no want of affection or respect in Jesus towards his mother, as is proved by his whole life. See especially Lk 2:51, Jn 19:25-27. This question was asked merely to fix the attention of the hearers, and to prepare them for the answer; that is, to show them who sustained towards him the nearest and most tender relation. To do this he pointed to his disciples: Dear and tender as were the ties which bound him to his mother and brethren, yet those which bound him to his disciples were more tender and sacred. How great was his love for his disciples, when it was more than even that for his mother! And what a bright illustration of his own doctrine, that we ought to forsake father, and mother, and friends, and-houses, and lands, to be his followers.

Mt 12:46

(w) "will of my Father" Mt 7:20, Jn 15:14, Gal 5:6, Heb 2:11, 1Jn 2:17.

REMARKS ON MATTHEW CHAPTER 12

(1.) Our Saviour has taught us the right use of the Sabbath, Mt 12:1-13. His conduct was an explanation of the meaning of the fourth commandment. By his example we may learn what may be done. He himself performed only those works on the Sabbath which were strictly necessary for life, and those which went to benefit the poor, the afflicted, and needy. Whatever work is done on the Sabbath that is not for these ends, must be wrong. All labour that can as well be done on another day; all which is not for the support of life, or to aid the ignorant, poor, and sick, must be wrong. This example justifies teaching the ignorant, supplying the wants of the poor, instructing children in the precepts of religion, teaching those to read in Sabbath-schools who have no other opportunity for learning, and visiting the sick, when we go not for formality, or to save time on some other day, but to do them good.

(2.) The Sabbath is of vast service to mankind. It was made for man, not for man to violate or profane, or to be merely idle, but to improve to his spiritual and eternal good. Where men are employed through six days in worldly occupations, it is kind towards them to give them one day particularly to prepare for eternity. Where there is no Sabbath there is no religion. There are no schools for instructing the poor. There are no means of enlightening the ignorant. This truth, from the history of the world, will bear to be recorded in letters of gold, that the true religion will exist among men only when they strictly observe the Sabbath. They, therefore, who do most to promote the observance of the Sabbath, are doing most for religion and the welfare of man. In this respect, Sunday-school teachers may do more, perhaps, than all the world besides, for the best interests of the world.

(3.) In the conduct of Christ, Mt 12:14,15 we have an example of Christian prudence. Re did not throw himself needlessly into danger, he did not remain to provoke opposition. He felt that his time was not come, and that his life, by a prudent course, should be preserved. He therefore withdrew. Religion requires us to sacrifice our lives rather than deny the Saviour. To throw our lives away, when with good conscience they might be preserved, is self-murder.

(4.) The rejection of the gospel in one place is often the occasion of its being received elsewhere, Mt 12:15 Men may reject it to their own destruction; but somewhere it will be preached, and will be the power of God unto salvation. The wicked cannot drive it out of the world. They only secure their own ruin, and, against their will, benefit and save others. To reject it is like turning a beautiful and fertilizing stream from a man's own land. He does not, he cannot dry it up. It will flow somewhere else. He injures himself, and perhaps benefits multitudes. Men never commit so great foolishness and wickedness, and so completely fail in what they aim at, as in rejecting the gospel. A man, hating the light of the sun, might get into a cave or dungeon, and be in total darkness; but the sun will continue to shine, and millions, in spite of him, will be benefited by it. So it is with the gospel.

(5.) Christ was mild, still, retiring; not clamorous or noisy, Mt 12:19. So is all religion. There is no piety in noise; if there was, then thunder and artillery would be piety. Confusion and discord are not religion. Loud words and shouting axe not religion. Religion is love, reverence, fear, holiness, deep and awful regard for the presence of God, profound apprehensions of the solemnities of eternity, imitation of the Saviour. It is still. It is full of awe--an awe too great to strive, or cry, or lift up the voice in the streets. If men ever should be overawed, and filled with emotions repressing noise and clamour, it should be when they approach the great God. This great truth is the essence of religion, that we have most of it when we come nearest in all things to the Lord Jesus Christ.

(6.) The feeble may trust to Jesus, Mt 12:20. A child of any age, an ignorant person, the poorest man, may come, and he shall in no wise be cast out. It is a sense of our weakness that Jesus seeks. Where that is, he will strengthen us, and we shall not fail.

(7.) Grace shall not be extinguished, Mt 12:20. Jesus, where he finds it in the feeblest degree, will not destroy it. He will cherish it. He will kindle it to a flame. It shall burn brighter and brighter, till it "glows with the pure spirits above."

(8.) Men are greatly prone to ascribe all religion to the devil, Mt 12:24. Anything that is unusual, anything that confounds them, anything that troubles their consciences, they ascribe to fanaticism, overheated zeal, and Satan. It has always been so. It is sometimes an easy way to stifle their own convictions, and to bring religion into contempt. Somehow or other, like the Pharisees, infidels must account for revivals of religion, for striking instances of conversion, and for the great and undeniable effects which the gospel produces. How easy to say that it is delusion, and that it is the work of the devil! How easy to show at once the terrible opposition of their own hearts to God, and to boast themselves, in their own wisdom, in having found a cause so simple for all the effects which religion produces in the world! How much pains, also, men will take to secure their own perdition, rather, than to admit it to be possible that Christianity should be true!

(9.) We see the danger of blasphemy--the danger of trifling with the influences of the Holy Spirit, Mt 12:31,32. Even if we do not commit the unpardonable sin, yet we see that all trifling with the Holy Ghost is a sin very near to God, and attended with infinite danger. He that laughs away the thoughts of death and eternity; he that seeks the society of the gay and trifling, Or of the sensual and profane, for the express purpose of driving away these thoughts; and he that struggles directly against his convictions, and is resolved that he will not submit to God, may be, for aught he knows, making his damnation sure. Why should God ever return, when he has once rejected the gospel? Who would be to blame if the sinner is then lost? Assuredly not God. None but himself. Children sometimes do this. Then is the time, the very time, when they should begin to love God and Jesus Christ. Then the Spirit also strives. Many have then given their hearts to him, and become Christians. Many more might have clone so, if they had not grieved away the Spirit of God.

(10.) We see the danger of rejecting Christ, Mt 12:38-42. All past ages, all the wicked and the good, the foolish and the wise, will rise up in the day of judgment, and condemn fit, if we do not believe the gospel. No people, heretofore, have seen so much light as we do in this age. And no people can be so awfully condemned as those who, in a land of light, of Sabbaths, and Sabbath-schools, reject Christ, and go to hell. Among the hundred and twenty thousand children of Nineveh, Jonah 4:11 there was not one single Sunday- school. There was no one to tell them of God and the Saviour. They have died and gone to judgment. Children now living will die also, and go to meet them in the day of judgment. How will they condemn the children of this age, if they do not love the Lord Jesus Christ!

(11.) Sinners, when awakened, if they grieve away the Spirit of God, become worse than before, Mt 12:43-45. They are never as they were. Their hearts are hard, their consciences are seared, they hate religious men, and they plunge deeper and deeper into sin. Seven devils often dwell where one did; and God gives the man over to blindness of mind and hardness of heart. This shows, also, the great guilt and danger of grieving the Holy Ghost.

(12.) We see the love of Christ for his followers, Mt 12:46-50. Much as he loved his mother, yet he loved his disciples more. He still loves them. He will always love them. His heart is full of affection for them. And though poor, and despised, and unknown to the rich and mighty, yet to Jesus they are still clearer than mother, and sisters, and brothers.

[At that time Jesus went on the sabbath day through the corn.] The time is determined by Luke in these words, on the sabbath from the second-first.

I. Provision was made by the divine law, that the sheaf of firstfruits should be offered on the second day of the Passover-week, Leviticus 23:10,11: On the morrow after the sabbath the priest shall shake [orwave] it. Not on the morrow after the ordinary sabbath of the week, but the morrow after the first day of the Passover week, which was a sabbatic day, Exodus 12:16; Leviticus 23:7. Hence the Seventy, the morrow of the first day; the Chaldee, after the holy-day. The Rabbins Solomon and Menachem, on the morrow after the first day of the Passover-feast: of which mention had been made in the verses foregoing.

II. But now, from that second day of the Passover-solemnity, wherein the sheaf was offered, were numbered seven weeks to Pentecost. For the day of the sheaf and the day of Pentecost did mutually respect each other. For on this second day of the Passover, the offering of the sheaf was supplicatory, and by way of prayer, beseeching a blessing upon the new corn, and leave to eat it, and to put in the sickle into the standing corn. Now the offering of the first fruit loaves on the day of Pentecost (Lev 23:15-17) did respect the giving of thanks for the finishing and inning of barley harvest. Therefore, in regard of this relation, these two solemnities were linked together, that both might respect the harvest: that, the harvest beginning; this, the harvest ended: this depended on that, and was numbered seven weeks after it. Therefore, the computation of the time coming between could not but carry with it the memory of that second day of the Passover-week; and hence Pentecost is called the 'Feast of weeks' (Deut 16:10). The true calculation of the time between could not otherwise be retained as to sabbaths, but by numbering thus: This is the first sabbath after the second day of the Passover. This is the second sabbath after that second day. And so of the rest. In the Jerusalem Talmud, the word the sabbath of the first marriage, is a composition not very unlike.

When they numbered by days, and not by weeks, the calculation began on the day of the sheaf: "A great number of certain scholars died between the Passover and Pentecost, by reason of mutual respect not given to one another. There is a place where it is said that they died fifteen days before Pentecost, that is, thirty-three days after the sheaf."

At the end of the Midrash of Samuel which I have, it is thus concluded; "This work was finished the three-and-thirtieth day after the sheaf."

III. Therefore by this word the second-first, added by St. Luke, is shown, first, that this first sabbath was after the second day of the Passover; and so, according to the order of evangelic history, either that very sabbath wherein the paralytic man was healed at the pool of Bethesda, John 5, or the sabbath next after it. Secondly, that these ears of corn plucked by the disciples were of barley: how far, alas! from those dainties wherewith the Jews are wont to junket, not out of custom only, but out of religion also! Hear their Gloss, savouring of the kitchen and the dish, upon that of the prophet Isaiah, chapter 58:13: "'Thou shalt call the sabbath a delight':--It is forbidden," say they, "to fast on the sabbath; but, on the contrary, men are bound to delight themselves with meat and drink. For we must live more delicately on the sabbath than on other days: and he is highly to be commended who provides the most delicious junkets against that day. We must eat thrice on the sabbath, and all men are to be admonished of it. And even the poor themselves who live on alms, let them eat thrice on the sabbath. For he that feasts thrice on the sabbath shall be delivered from the calamities of the Messias, from the judgment of hell, and from the war of Gog and Magog." 'Whose god is their belly,' Philippians 3:19.

IV. But was the standing corn ripe at the feast of the Passover? I answer,

I. The seed-time of barley was presently after the middle of the month Marchesvan; that is, about the beginning of our November: "He heard that the seed sown at the first rain was destroyed by hail; he went and sowed at the second rain, &c.: and when the seed of all others perished with the hail, his seed perished not." Upon which words the Gloss writes thus; "The first rain was the seventeenth day of the month Marchesvan; the second rain, the three-and-twentieth day of the same month; and the third was in the beginning of the month Chisleu. When, therefore, the rain came down, that which was sown at the first rain was now become somewhat stiff, and so it was broken by the hail; but that which was sown at the second rain, by reason of its tenderness, was not broken, &c. Therefore the barley was sown at the coming in of the winter, and growing by the mildness of the weather, in winter, when the Passover came in, it became ripe: so that from that time (the sheaf being then offered) barley-harvest took its beginning.

2. But if, when the just time of the Passover was come, the barley were not ripe, the intercalary month was added to that year, and they waited until it ripened: "For, for three things they intercalated the year; for the equinox, for the new corn, and for the fruit of the trees. For the elders of the Sanhedrim do compute and observe if the vernal equinox will fall out on the sixteenth day of the month Nisan, or beyond that; then they intercalate that year, and they make that Nisan the second Adar; so that the Passover might happen at the time of new corn. Or if they observe that there is no new corn, and that the trees sprouted not when they were wont to sprout, then they intercalate the year," &c.

You have an example of this thing: "Rabban Gamaliel to the elders of the great Sanhedrim, our brethren in Judea and Galilee, &c.; health. Be it known unto you, that since the lambs are too young, and the doves are not fledged, and there is no young corn, we have thought good to add thirty days to this year," &c.

[And his disciples were an hungered.] The custom of the nation, as yet, had held them fasting; which suffered none, unless he were sick, to taste any thing on the sabbath before the morning prayers of the synagogue were done. And on common days also, and that in the afternoon, provision was made by the canons, "That none, returning home from his work in the evening, either eat, or drink, or sleep, before he had said his prayers in the synagogue."

Of the public or private ways that lay by the corn-fields, let him that is at leisure read Peah, chapter 2.

[They do that which is not lawful to do on the sabbath day.] They do not contend about the thing itself, because it was lawful, Deuteronomy 23:25; but about the thing done on the sabbath. Concerning which the Fathers of the Traditions write thus; "He that reaps on the sabbath, though never so little, is guilty. And to pluck the ears of corn is a kind of reaping; and whosoever plucks any thing from the springing of his own fruit is guilty, under the name of a reaper." But under what guilt were they held? He had said this before, at the beginning of chapter 7, in these words: "The works whereby a man is guilty of stoning and cutting off, if he do them presumptuously; but if ignorantly, he is bound to bring a sacrifice for sin, are either primitive or derivative" Of 'primitive,' or of the general kinds of works, are nine-and-thirty reckoned; "To plough, to sow, to reap, to gather the sheaves, to thrash, to sift, to grind, to bake, &c.; to shear sheep, to dye wool," &c. The derivative works, or the particulars of those generals, are such as are of the same rank and likeness with them. For example, digging is of the same kind with ploughing; chopping of herbs is of the same rank with grinding; and plucking the ears of corn is of the same nature with reaping. Our Saviour, therefore, pleaded the cause of the disciples so much the more eagerly, because now their lives were in danger; for the canons of the scribes adjudged them to stoning for what they had done, if so be it could be proved that they had done it presumptuously. From hence, therefore, he begins their defence, that this was done by the disciples out of necessity, hunger compelling them, not out of any contempt of the laws.

[David, and those that were with him.] For those words of Ahimelech are to be understood comparatively, "Wherefore art thou alone, and no man with thee?" (1 Sam 21:1) that is, comparatively to that noble train wherewith thou wast wont to go attended, and which becomes the captain-general of Israel. David came to Nob, not as one that fled, but as one that came to inquire at the oracle concerning the event of war, unto which he pretended to come by the king's command. Dissembling, therefore, that he hastened to the war, or to expedite some warlike design, he dissembles likewise that he sent his army to a certain place; and that he had turned aside thither to worship God, and to inquire of the vent; that he had brought but a very few of his most trusty servants along with him, for whom, being an hungered, he asketh a few loaves.

[When he was an hungered.] Here hearken to Kimchi, producing the opinion of the ancients concerning this story in these words: "Our Rabbins, of blessed memory, say, that he gave him the show-bread, &c. The interpretation also of the clause, yea, though it were sanctified this day in the vessel [v 6] is this; It is a small thing to say, that it is lawful for us to eat these loaves taken from before the Lord when we are hungry; for it would be lawful to eat this very loaf which is now set on, which is also sanctified in the vessel (for the table sanctifieth); it would be lawful to eat even this, when another loaf is not present with you to give us, and we are so hunger-bitten." And a little after; "There is nothing which may hinder taking care of life, beside idolatry, adultery, and murder."

These words do excellently agree with the force of our Saviour's arguments; but with the genuine sense of that clause, methinks they do not well agree. I should, under correction, render it otherwise, only prefacing this beforehand, that it is no improbable conjecture that David came to Nob either on the sabbath itself, or when the sabbath was but newly gone. "For the show-bread was not to be eaten unless for one day and one night; that is, on the sabbath and the going-out of the sabbath; David, therefore, came thither in the going-out of the sabbath." And now I render David's words thus; "Women have been kept from us these three days," [so that there is no uncleanness with us from the touch of a menstruous woman], "and the vessels of the young men were holy, even in the common way," [that is, while we travelled in the common manner and journey]; "therefore, much more are they holy as to their vessels this [sabbath] day." And to this sense perhaps does that come: "But there was there one of the servants of Saul detained that day before the Lord," [v 8]. The reverence of the sabbath had brought him to worship, and as yet had detained him there.

[The priests in the Temple profane the sabbath, and are guiltless.] "The servile work which is done in the holy things is not servile. The same works which were done in the Temple on the other days were done also on the sabbath." And There is no sabbatism at all in the Temple.

[For the Son of man is Lord also of the sabbath.] I. He opposed this very argument against their cavils before the Sanhedrim, John 5. When he was summoned into the court concerning his healing the paralytic man on this very sabbath, or on the sabbath next before, he shews his dominion over the sabbath from this very thing, that he, the Son, was invested and honoured with the same authority, power, and dignity, in respect of the administration of the New Testament, as the Father was in regard of the Old.

II. The care of the sabbath lay upon the first Adam under a double law, according to his double condition: 1. Before his fall, under the law of nature written in his heart: under which he had kept the sabbath, if he had remained innocent. And here it is not unworthy to be observed, that although the seventh day was not come before his fall, yet the institution of the sabbath is mentioned before the history of his fall. 2. After his fall, under a positive law. For when he had sinned on the sixth day, and the seventh came, he was not now bound under the bare law of nature to celebrate it; but according as the condition of Adam was changed, and as the condition of the sabbath was not a little changed also, a new and positive law concerning the keeping the sabbath was superinduced upon him. It will not be unpleasant to produce a few passages from the Jewish masters of that first sabbath:--

"Circumcision," saith R. Judah, "and the sabbath, were before the law." But how much backward before the law? Hear Baal Turim: "The Israelites were redeemed (saith he) out of Egypt, because they observed circumcision and the sabbath-day." Yea, and further backward still: "The inheritance of Jacob is promised to those that sanctify the sabbath, because he sanctified the sabbath himself." Yea, and more backwards yet, even to the beginning of the world: "The first psalm in the world was, when Adam's sin was forgiven: and when the sabbath entered, he opened his mouth and uttered the psalm of the sabbath." So also the Targum upon the title of Psalm 92: "The psalm or song which Adam composed concerning the sabbath-day." Upon which psalm, among other things, thus Midrash Tillin: "What did God create the first day? Heaven and earth. What the second? The firmament, &c. What the seventh? The sabbath. And since God had not created the sabbath for servile works, for which he had created the other days of the week, therefore it is not said of that as of the other days, 'And the evening and the morning was the seventh day.'" And a little after, "Adam was created on the eve of the sabbath: the sabbath entered when he had now sinned, and was his advocate with God," &c.

"Adam was created on the sabbath-eve, that he might immediately be put under the command."

III. Since, therefore, the sabbath was so instituted after the fall, and that by a law and condition which had a regard to Christ now promised, and to the fall of man, the sabbath could not but come under the power and dominion of the Son of man, that is, of the promised seed, to be ordered and disposed by him as he thought good, and as he should make provision, for his own honour and the benefit of man.

[Is it lawful to heal on the sabbath days?] These are not so much the words of inquirers, as deniers. For these were their decisions in that case; "Let not those that are in health use physic on the sabbath day. Let not him that labours under a pain in his loins, anoint the place affected with oil and vinegar; but with oil he may, so it be not oil of roses, &c. He that hath the toothache, let him not swallow vinegar to spit it out again; but he may swallow it, so he swallow it down. He that hath a sore throat, let him not gargle it with oil: but he may swallow down the oil, whence if he receive a cure it is well. Let no man chew mastich, or rub his teeth with spice for a cure; but if he do this to make his mouth sweet, it is allowed. They do not put wine into a sore eye. They do not apply fomentations or oils to the place affected," &c. All which things, however they were not applicable to the cure wrought by Christ (with a word only), yet they afforded them an occasion of cavilling: who, indeed, were sworn together thus to quarrel him; that canon affording them a further pretence, "This certainly obtains, that whatsoever was possible to be done on the sabbath eve driveth not away the sabbath." To which sense he speaks, Luke 13:14.

Let the reader see, if he be at leisure, what diseases they judge dangerous, and what physic is to be used on the sabbath.

[If a sheep fall into a ditch on the sabbath days, &c.] It was a canon, We must take a tender care of the goods of an Israelite. Hence,

"If a beast fall into a ditch, or into a pool of waters, let [the owner] bring him food in that place if he can; but if he cannot, let him bring clothes and litter, and bear up the beast; whence, if he can come up, let him come up," &c.

"If a beast, or his foal, fall into a ditch on a holy-day, R. Lazar saith, 'Let him lift up the former to kill him, and let him kill him: but let him give fodder to the other, lest he die in that place.' R. Joshua saith, 'Let him lift up the former, with the intention of killing him, although he kill him not: let him lift up the other also, although it be not in his mind to kill him.'"

[That they should not make him known.] But this, not that he refused to heal the sick, nor only to shun popular applause; but because he would keep himself hid from those who would not acknowledge him. This prohibition tends the same way as his preaching by parables did, Matthew 13:13; "I speak to them by parables, because seeing they see not." He would not be known by them who would not know him.

[A bruised reed shall he not break.] These words are to be applied, as appears by those that went before, to our Saviour's silent transaction of his own affairs, without hunting after applause, the noise of boasting, or the loud reports of fame. He shall not make so great a noise as is made from the breaking of a reed now already bruised and half broken, or from the hissing of smoking flax only when water is thrown upon it. How far different is the Messias thus described, from the Messias of the expectation of the Jews! And yet it appears sufficiently that Isaiah, from whom these words are taken, spake of the Messias, and the Jews confess it.

[Till he send forth judgment unto victory.] The Hebrew and LXX in Isaiah read it thus, "He shall bring forth judgment unto truth." The words in both places mean thus much, That Christ should make no sound in the world, or noise of pomp, or applause, or state, but should manage his affairs in humility, silence, poverty, and patience, both while he himself was on earth, and by his apostles, after his ascension, labouring under contempt, poverty, and persecution; but at last "he should bring forth judgment to victory"; that is, that he should break forth and show himself a judge, avenger, and conqueror, against that most wicked nation of the Jews, from whom both he and his suffered such things: and then, also, "he sent forth judgment unto truth," and asserted himself the true Messias, and the Son of God, before the eyes of all; and confirmed the truth of the gospel, by avenging his cause upon his enemies, in a manner so conspicuous and so dreadful. And hence it is, that that sending forth and execution of judgment against that nation is almost always called in the New Testament "his coming in glory." When Christ and his kingdom had so long laid hid under the veil of humility, and the cloud of persecution, at last he brake forth a revenger, and cut off that persecuting nation, and shewed himself a conqueror before the eyes of all, both Jews and Gentiles. Let it be observed in the text before us, how, after the mention of that judgment and victory (against the Jews), presently follows, "and in his name shall the Gentiles trust."

[By Beelzebub; the prince of the devils.] For the searching out the sense of this horrid blasphemy, these things are worthy observing:

I. Among the Jews it was held, in a manner, for a matter of religion, to reproach idols, and to give them odious names.

"R. Akibah saith, Idolatry pollutes, as a menstruous woman pollutes: as it is said, 'Thou shalt cast away the [idol] as something that is menstruous, and thou shalt say to it, Get thee hence' (Isa 30:22). R. Lazar saith, Thou shalt say to it, Get thee hence: that which they call the face of God, let them call the face of a dog: that which they call the fountain of a cup, let them call the fountain of toil [or of flails]: that which they call fortune, let them call a stink, &c. That town which sometimes was called Beth-el, was afterward called Beth-aven." See also the tract Schabbath, where these same words are.

All jeering is forbidden, except the jeering of idolatry. This also is repeated in the tract Megillah: where this is added, "It is lawful for a Jew to say to a Cuthite, Take your idol, and put it under your buttocks."

II. Among the ignominious names bestowed upon idols, the general and common one was Zebul, dung, or a dunghill. "Even to them who have stretched out their hands in a dunghill [that is, in an idol-temple, or in idolatry], there is hope. Thou canst not bring them [into the church], because they have stretched forth their hands in a dunghill: but yet you cannot reject them, because they have repented." And a little after, "He that sees them 'dunging' [that is, 'sacrificing'] to an idol, let him say, Cursed be he that sacrifices to a strange god."

Let them therefore, who dare, form this word in Matthew into Beelzebub. I am so far from doubting that the Pharisees pronounced the word Beelzebul, and that Matthew so wrote it, that I doubt not but the sense fails if it be writ otherwise.

III. Very many names of evil spirits or devils occur in the Talmudists, which it is needless here to mention. Among all the devils, they esteemed that devil the worst, the foulest, and, as it were, the prince of the rest, who ruled over the idols, and by whom oracles and miracles were given forth among the heathens and idolaters. And they were of this opinion for this reason, because they held idolatry above all other things chiefly wicked and abominable, and to be the prince and head of evil. This demon they called Baal-zebul, not so much by a proper name, as by one more general and common; as much as to say, the lord of idolatry: the worst devil, and the worst thing: and they called him the "prince of devils," because idolatry is the prince (or chief) of wickedness.

We meet with a story, where mention is made of the prince of spirits. Whether it be in this sense, let the reader consult and judge. Also in the Aruch we meet with these words, the demon Asmodeus, the prince of spirits.

IV. The Talmudists, being taught by these their fathers, do give out, horribly blaspheming, that Jesus of Nazareth our Lord was a magician, a broacher of strange and wicked worship; and one that did miracles by the power of the devil, to beget his worship the greater belief and honour.

"Ben Satda brought magic out of Egypt, by cuttings which he had made in his flesh." By Ben Satda, they understand Jesus of Nazareth, as we have said before; whom they dishonour by that name, that they might, by one word and in one breath, reproach him and his mother together. For Satda, or Stada, sounds as much as an adulterous wife, which the Gemara shews after a few lines, She went aside from her husband. They feign that Jesus travelled with Joshua Ben Perachiah into Egypt, when the said Joshua fled from the anger and sword of Janneus the king, which we have mentioned at the second chapter; and that he brought thence magical witchcrafts with him, but under the cutting of his flesh, that he might not be taken by the Egyptian magicians, who strictly examined all that went out of that land, that none should transport their magic art into another land. And in that place they add these horrid words, Jesus practised magic, and deceived, and drove Israel to idolatry. Those whelps bark, as they were taught by these dogs.

To this, therefore, does this blasphemy of the Pharisees come; as if they should say, "He casts out devils indeed; but he doth this by the help of the devil, the lord of idols, that dwells in him; by him, that is the worst of all devils, who favours him and helps him, because it is his ambition to drive the people from the worship of the true God to strange worship."

[But Jesus knowing their thoughts.] Behold, O Pharisee, a sign of the true Messias, for a sign you would have: he smells out a wicked man.

"It is written of Messias, The Spirit of the Lord shall rest upon him, and shall make him smell in the fear of the Lord. Rabba said, he shall smell and judge; as it is said, he shall not judge by the sight of his eyes, &c. Ben Cozba reigned two years and a half, and said to the Rabbins, I am the Messias: they said to him, It is written of Messias that he shall smell and judge (the Gloss is, he shall smell out the man, and shall judge and know whether he be guilty). Let us see whether thou canst smell and judge. And when they saw that he could not smell and judge, they slew him."

[ By whom do your children cast them out?] By your children, Christ seems to understand some disciples of the Pharisees; that is, some of the Jews, who using exorcisms seemed to cast out devils such as they, Acts 19:13; and yet they said not to them, "Ye cast out devils by Beelzebul." It is worthy marking, that Christ presently saith, "If I by the Spirit of God cast out devils, then the kingdom of God is come among you." For what else does this speak, than that Christ was the first who should cast out devils? which was an undoubted sign to them that the kingdom of heaven was now come. But that which was performed by them by exorcisms was not so much a casting out of devils, as a delusion of the people; since Satan would not cast out Satan, but by compact with himself and with his company he seemed to be cast out, that he might the more deceive.

The sense, therefore, of Christ's words comes to this: "That your disciples cast out devils, ye attribute not to Beelzebul, no nor to magic; but ye applaud the work when it is done by them: they, therefore, may in this matter be your judges, that you pronounce these words of my actions out of the rankness and venom of your minds."

In the Gloss mention is made of a devil cast out by a Jew at Rome.

[It shall not be forgiven him, neither in this world, nor in that which is to come.] They that endeavour hence to prove the remission of some sins after death, seem little to understand to what Christ had respect when he spake these words. Weigh well this common and most known doctrine of the Jewish schools, and judge:

"He that transgresses an affirmative precept, if he presently repent, is not moved until the Lord pardon him. And of such it is said, 'Be ye converted, O backsliding children, and I will heal your backslidings.' He that transgresses a negative precept and repents, his repentance suspends judgment, and the day of expiation expiates him; as it is said, 'This day shall all your uncleannesses be expiated to you.' He that transgressed to cutting off [by the stroke of God,] or to death by the Sanhedrim, and repents, repentance, and the day of expiation do suspend judgment, and the strokes that are laid upon him wipe off sin; as it is said, 'And I will visit their transgression with a rod, and their iniquity with scourges.' But he by whom the name of God is profaned [or blasphemed], repentance is of no avail to him to suspend judgment, nor the day of expiation to expiate it, nor scourges [or corrections inflicted] to wipe it off, but all suspend judgment, and death wipes it off." Thus the Babylonian Gemara writes: but the Jerusalem thus; "Repentance and the day of expiation expiate as to the third part, and corrections as to the third part, and death wipes it off: as it is said, and your iniquities shall not be expiated to you until ye die. Behold, we learn that death wipes off." Note this, which Christ contradicts, concerning blasphemy against the Holy Ghost; "It shall not be forgiven, (saith he,) neither in this world, nor in the world to come"; that is, neither before death, nor, as you dream, by death.

[In the world to come.] I. Some phrases were received into common use, by which in common speech they opposed the heresy of the Sadducees, who denied immortality. Of that sort were the world to come: paradise: hell, &c.

"At the end of all the prayers in the Temple" (as we observed before) "they said for ever. But when the heretics brake in and said, 'There was no age but one,' it was appointed to be said, for ever and ever."

This distinction of this world, and of the world to come, you may find almost in every page of the Rabbins.

"The Lord recompense thee a good reward for this thy good word in this world, and let thy reward be perfected in the world to come."

"It [that is, the history of the creation and of the Bible] begins therefore with the letter Beth [in the word Bereshith], because two worlds were created, this world and a world to come."

II. The world to come, hints two things especially (of which see Rambam): 1. The times of the Messias: "Be mindful of the day wherein thou camest out of Egypt, all the days of thy life. The wise men say, By 'the days of thy life,' is intimated 'this world': by 'all the days of thy life,' the days of the Messias are superinduced." In sense the apostle seems to speak, Hebrews 2:5 and 6:5. 2. The state after death, The world to come is, when a man is departed out of this world.

[An evil and adulterous generation seeketh after a sign.] I. Their schools also confessed, that signs and miracles were not to be expected but by a fit generation.

"The elders being once assembled at Jericho, the Bath Kol went forth and said, There is one among you who is fit to have the Holy Ghost dwell upon him, but that [this] generation is not fit. They fix their eyes upon Hillel the Elder. The elders being assembled again in an upper room in Jabneh, Bath Kol came forth and said, There is one among you who is fit to have the Holy Spirit dwell upon him, but that the generation is not fit. They cast their eyes upon Samuel the Little."

II. That generation by which and in which the Lord of life was crucified lay, and that deservedly, under an ill report for their great wickedness above all other, from the beginning of the world until that day. Whence that of the prophet, "Who shall declare his generation?" Isaiah 53:2; that is, his generation (viz. that generation in which he should live) should proceed to that degree of impiety and wickedness, that it should surpass all expression and history. We have observed before, how the Talmudists themselves confess, that that generation in which the Messias should come should exceed all other ages in all kinds of amazing wickedness.

III. That nation and generation might be called adulterous literally; for what else, I beseech you, was their irreligious polygamy than continual adultery? And what else was their ordinary practice of divorcing their wives, no less irreligious, according to every man's foolish or naughty will?

[But the sign of Jonah the prophet.] Here and elsewhere, while he gives them the sign of Jonah, he does not barely speak of the miracle done upon him which was to be equalled in the Son of man, but girds them with a silent check; instructing them thus much, that the Gentiles were to be converted by him, after his return out of the bowels of the earth, as heathen Nineveh was converted, after Jonah was restored out of the belly of the whale. Than which doctrine scarce anything bit that nation more sharply.

[The Son of man shall be three days and three nights in the heart of the earth.] 1. The Jewish writers extend that memorable station of the unmoving sun at Joshua's prayer to six-and-thirty hours; for so Kimchi upon that place: "According to more exact interpretation, the sun and moon stood still for six-and-thirty hours: for when the fight was on the eve of the sabbath, Joshua feared lest the Israelites might break the sabbath: therefore he spread abroad his hands, that the sun might stand still on the sixth day, according to the measure of the day of the sabbath, and the moon, according to the measure of the night of the sabbath, and of the going-out of the sabbath; which amounts to six-and-thirty hours."

II. If you number the hours that passed from our Saviour's giving up the ghost upon the cross to his resurrection, you shall find almost the same number of hours; and yet that space is called by him "three days and three nights," when as two nights only came between, and only one complete day. Nevertheless, while he speaks these words, he is not without the consent both of the Jewish schools, and their computation. Weigh well that which is disputed in the tract Schabbath, concerning the uncleanness of a woman for three days; where many things are discussed by the Gemarists concerning the computation of this space of three days. Among other things these words occur; "R. Ismael saith, Sometimes it contains four Onoth sometimes five, sometimes six. But how much is the space of an Onah? R. Jochanan saith either a day or a night." And so also the Jerusalem Talmud; "R. Akiba fixed a day for an Onah, and a night for an Onah: but the tradition is, that R. Eliezar Ben Azariah said, A day and a night make an Onah, and a part of an Onah is as the whole." And a little after, R. Ismael computeth a part of the Onah for the whole.

It is not easy to translate the word Onah into good Latin: for to some it is the same with the half of a natural day; to some it is all one with a whole natural day. According to the first sense we may observe, from the words of R. Ismael, that sometimes four Onoth, or halves of a natural day, may be accounted for three days: and that they also are so numbered that one part or the other of those halves may be accounted for a whole. Compare the latter sense with the words of our Saviour, which are now before us: "A day and a night (saith the tradition) make an Onah, and a part of an Onah is as the whole." Therefore Christ may truly be said to have been in his grave three Onoth, or three natural days (when yet the greatest part of the first day was wanting, and the night altogether, and the greatest part by far of the third day also), the consent of the schools and dialect of the nation agreeing thereunto. For, "the least part of the Onah concluded the whole." So that according to this idiom, that diminutive part of the third day upon which Christ arose may be computed for the whole day, and the night following it.

[So shall it be to this evil generation.] These words foretell a dreadful apostasy in that nation and generation.

I. It is something difficult so to suit all things in the parable aforegoing, that they may agree with one another: 1. You can hardly understand it of unclean spirits cast out of men by Christ; when through the whole evangelic history there is not the least shadow of probability that any devil cast out by him did return again into him out of whom he had been cast. 2. Therefore our Saviour seems to allude to the casting out of devils by exorcisms: which art, as the Jews were well instructed in, so in practising it there was need of dexterous deceits and collusions. 3. For it is scarcely credible that the devil in truth finds less rest in dry places than in wet: but it is credible that those diabolical artists have found out such kind of figments for the honour and fame of their art. For, 4. It would be ridiculous to think that they could by their exorcisms cast a devil out of a man into whom he had been sent by God. They might, indeed, with a compact with the devil, procure some lucid intervals to the possessed; so that the inhabiting demon might deal gently with him for some time, and not disturb the man: but the demoniacal heats came back again at last, and the former outrages returned. Therefore, here there was need of deceits well put together, that so provision might the better be made for the honour of the exorcistical art; as, that the devil, being sent away into dry and waste places, could not find any rest; that he could not, that he would not always wander about here and there, alone by himself, without rest; that he therefore returned into his old mansion, which he had formerly found so well fitted and prepared for him, &c.

Therefore these words seem to have been spoken by our Saviour according to the capacity of the common people, or rather, according to the deceit put upon them, more than according to the reality or truth of the thing itself; taking a parable from something commonly believed and entertained, that he might express the thing which he propounded more plainly and familiarly.

II. But however it was, whether those things were true indeed, or only believed and conceived so, by a most apt and open comparison is shown that the devil was first cast out of the Jewish nation by the gospel; and then, seeking for a seat and rest among the Gentiles, and not finding it, the gospel everywhere vexing him, came back into the Jewish nation again, fixed his seat there, and possessed it much more than he had done before. The truth of this thing appears in that fearful apostasy of an infinite multitude of Jews, who received the gospel, and most wickedly revolted from it afterward; concerning which the New Testament speaks in abundance of places.

Observe here, The poor estate and low condition of Christ's own disciples in this world; they wanted bread, and are forced to pluck the ears of corn to satisfy their hunger. God sometimes suffers his dearest children in this world to fall in to straits, and to taste of want, for the trial of their faith, and dependance upon his power and providence.

Observe here, 1. The persons finding fault with this action of the disciples, the Pharisees; many of whom accompanied our Saviour, not out of any good intentions, but only with a design to cavil at, and quarrel with, everything that either Christ or is disciples said or did.

Observe, 2. The action which they found fault with: The disciples plucking off the ears of corn on the sabbath-day.

Where note, It is not theft which the disciples are accused of by the Pharisees! for to take, in our necessity, so much of our neighbour's goods, as we may reasonably suppose that if he were present, and knew our circumstances, he would give us, is no theft: but it was a servile labour on the sabbath, in gathering the corn, that the Pharisees scrupled; plucking the ears was looked upon as a sort of reaping.

Learn thence, How zealous hypocrites are for the lesser things of the law, whilst they neglect the weightier; and how superstitiously addicted to the outward ceremonies, placing all holiness in the observation of them.

In these words our Saviour defends the action of his disciples in plucking the ears of corn in their necessity, by a double argument.

1. From David's example: necessity freed him from fault in eating the consecrated bread, which none but the priest might lawfully eat; for in cases of necessity, a ceremonial precept must give place to a moral duty: works of mercy and necessity, for preserving our lives, and the better fitting us for sabbath-services, are certainly lawful on the sabbath-day.

2. From the example of the priests in the temple who upon the sabbath do break the outward rest of the day, by killing their sacrifices, and many other acts of bodily labour, which would be accounted sabbath-profanation, did not the service of the temple require and justify it.

Now, saith our Saviour, if the temple-service can justify labour on the sabbath, I am greater than the temple, and my authority and service can justify what my disciples have done.

From the whole we learn, That acts of mercy, which tend to fit us for works of piety, not only may, but ought to be, done on the sabbath-day.

Learn hence, That the law of mercy is much more excellent than the law of ceremonies; and where both cannot be observed, the less must give place to the greater. God never intended that the ceremonies of his service in the first table, should hinder works of mercy prescribed in the second table. All God's commands are for man's good. Where both cannot be obeyed, he will have the moral duty performed, and the ceremonial service omitted: he will have mercy and not sacrifice: that is, he will have mercy rather than sacrifice, where both cannot be had.

As if Christ had said, "I, who am Lord of the sabbath, declare to you, that I have a power to dispense with the observation of it: and it is my will that the sabbath, which was appointed for man, should yield to man's safety and welfare." Christ the Son of man was really the son of God; and as such had power over the sabbath to dispense with it, yea, to abrogate and change it, at his pleasure.

Here we have another dispute betwixt our Saviour and the Pharisees concerning the sabbath; whether it be a breach of that day, mercifully to heal a person having a withered hand? Christ confutes them from their own practice, telling the Pharisees, that they themselves judged it lawful to help out a sheep, or an ox, if fallen into a pit on that day: how much more ought the life of a man to be preferred!

Here we may remark, how inveterate a malice the Pharisees had against our Saviour: when they could find no crime to charge him with, they blame him for working a merciful and miraculous cure upon the sabbath-day. When envy and malice (which are evermore quick-sighted) can find no occasion of quarrel, they will invent one, against the innocent.

Observe, 1. The merciful and miraculous cure wrought by our Saviour's power upon the impotent man: he said unto him, Stretch out thine hand, and his hand was restored.

Observe, 2. What a contrary effect this cure had upon the Pharisees; instead of convincing them, they conspire against him: Christ's enemies, when arguments fail, fall to violence.

Observe, 3. The prudent means which our Saviour uses for his own preservation, he withdrew himself. Christ's example teaches his ministers their duty; to avoid the hands of persecutors, and prudently to preserve their lives unless when their sufferings are like to do more good than their lives.

Observe, 4. The great humility of Christ in concealing his own praises; he had no ambition that the fame of his miracles should be spread abroad, for he sought not his own glory; neither would he by the noise of his miracles enrage the Pharisees against him to take away his life; knowing that his time was not yet come, and he had much work to do before his death.

That is, our blessed Saviour did those good acts before spoken of, that it might appear that he was the true Messias prophesied of by Isaias the prophet, Isa 42:1-2. Behold my servant whom I have set apart for accomplishing the work of salvation for a lost world; he by the fulness of my Spirit shall teach the nations the way of truth and righteousness; he shall not subdue men by force and violence, but, as the Prince of Peace, shall deal gently with the weak, and cherish the least measures of grace, and degrees of goodness.

Observe here, 1. A description of Christ as a Mediator; he is God the Father's Servant, employed in the most noble service, namely, of instructing and saving a lost world.

Observe, 2. With what meekness and gentleness Christ sets up his spiritual kingdom in the world; he doth not with noise and clamour, with force and violence, subdue and conquer; but with meekness and gentleness gains person's consent to his government and authority.

Observe, 3. The gentle carriage of Christ in treating those of infirmer grace; he doth and will graciously preserve and tenderly cherish the smallest beginnings, the weakest measures, and the lowest degrees, of sincere grace, which he observes in any of is children and people. By the bruised reed and smoking flax, understand such as are broken with the sense of sin, such as are weak in faith, such as are so much overpowered by corruption, that they do rather smoke than burn or shine; such as are thus low and mean in spirituals, Christ will not break with his power, not quench with his rebukes, till he has perfected their conversion, and their weak grace is become victorious.

As a farther instance of Christ's miraculous power, he healeth one whom the devil had cast into a disease which deprived him both of speech and sight: at this miracle the multitude wonder, saying, Is not this the son of David? that is, the promised Messias. The Pharisees hearing this, with great bitterness and contempt said, This fellow casteth out devils by Beelzebub the prince of devils.

Observe from hence, How obstinacy and malice will make man misconstrue the actions of the most holy and innocent; Christ casteth out devils, say the Pharisees, by the help of the devil. There never was any person so good, nor any action so gracious, but they have been subject both to censure and misconstructions. The best way is to square our actions by the right rule of justice and charity, and then let the world pass their censures at their pleasure. When the holy and innocent Jesus was thus assaulted, what wonder is it if we his sinful servants be branded on all sides by reviling tongues! Why should we expect better treatment than the Son of God.

Our blessed Saviour, to clear his innocence, and to convince the Pharisees of the unreasonableness of this their calumny and false accusations, offers several arguments to their consideration.

1. That it was very unlikely that Satan should lend him this power to use it against himself. As Satan has a kingdom, so he has wit enough to preserve his kingdom, and will do nothing to weaken his own interest. Now if I have received my power from Satan for destroying him and his kingdom, then is Satan divided against himself.

2. Our Saviour tells them, they might with as much reason attribute all miracles to the devil, as those that were wrought by him. There were certain Jews among themselves, who cast out devils in the name of the God of Abaraham, Isaac, and Jacob; Christ asks the Pharisees, by what power these their children cast them out?

They acknowledged that those did it by the power of God; and there was no cause but their malice, why they should not acknowledge that what he did was by the Spirit of God, then the kingdom of God is come unto you: that is, the Messias is come, because he wrought these miracles to prove that he was the Messias.

3. Another argument to prove that the miracles which Christ wrought were by the power of God, and not by the help of Satan, is this: The devil is very strong and powerful, and there is no power but God's only that is stronger than his: Now, says Christ, If I were not assisted by a divine power, I could never cast out this strong man, who reigns in the world as in his house: it must be a stronger than the strong man that shall bind Satan: and who is he but the God of strength?

Observe, 1. How our Saviour makes a difference betwixt speaking against the Son of man, and speaking against the Holy Ghost. By speaking against the Son of man, is meant all those reproaches that were cast upon our Saviour's person as Man, without reflecting upon his divine power as God, which he testified by his miracles. Such were their reproaching him with the meanness of his birth, their censuring him for a Wine-bibber and a Glutton, and the like. But by speaking against the Holy Ghost, is meant, their blaspheming and reproaching that divine power whereby he wrought his miracles; which was an immediate reflection upon the Holy Spirit, and a blaspheming of him.

Observe, 2. The nature of this sin of speaking against the Holy Ghost: it consisteth in this, that the Pharisees seeing our Saviour work miracles, and cast out devils by the Spirit of God, contrary to the conviction of their own minds, they maliciously ascribed his miracles to the power of the devil, charging him to be a sorcerer and a magician, and to have a familiar spirit, by whose help he did those mighty works; when in truth he did them by the Spirit of God.

Observe, 3. That this sin above all others is called unpardonable, of such blasphemers of the Holy Spirit, is not only dangerous, but desperate; because they resist their last remedy, and ooppose the best means for their conviction. What can God do more to convince a man that Jesus Christ is the true Messiah, than to work miracles for that purpose? Now they will say it is not God that works them, but the devil; as if Satan would conspire against himself, and seek the ruin of his own kingdom; there is no way left to convince such persons, but they must and will continue in their opposition to truth, to their inevitable condemnation.

These words may either refer to the Pharisees, or to Christ himself.

If to the Pharisees, the sense is, You hypocritical Pharisees show yourselves what you are by our words and actions, even as the fruit showeth what the tree is.

If they refer to Christ, then they are an appeal to the Pharisees themselves, to judge of our Saviour and his doctrine by the miracles which he wrought.

If he wrought by the devil, his works would be as bad as the devil's; but if his works were good, they must own them to be wrought by the power of God.

The expression implies, that a man may be known by his actions, as a tree may be known by his fruit; yet not by a single action, but by a series of actions; not by a particular act, but by our general course.

Note here, 1. The fervency and zeal of our Saviour's spirit in the compellation given to the Pharisees: he calls them a generation of vipers: intimating that they were a venomous and dangerous sort of men.

Learn hence, That it is not always railing and indiscreet zeal to call wicked men by such names as their sin deserves.

Observe farther, From our Saviour's saying, that out of the abundance of the heart the mouth speaketh; that the heart is the fountain both of words and actions: according as the heart is, so is the current of men's words and actions, either good or evil.

Observe here, A double treasure discovered in the heart of man.

1. An evil treasure of sin and corruption, both natural and acquired, from whence proceed evil things. Now this is called a treasure, not for the preciousness of it, but for the abundance of it; a little doth not make a treasure: and also for the continuance of the life, yet doth the heart continue full; nature may be drawn low in this life, by sanctifying grace, but it never can be drawn dry.

2. Here is a good treasure of grace discovered in a sanctified and renewed man; which is the source and spring from whence all gracious actions do proceed and flow. For as the heart of man by nature is the fountain from whence all sin springs, so the heart renewed by grace is the source and spring from whence all gracious actions do proceed and flow.

I say unto you; I, that have always been in my Father's bosom, and fully know his mind; I, that am constituted Judge of quick and dead, and understand the rule of judgment; I, even I, do assure you that every word that has no tendency to promote the glory of God, or some way the good of others, will fall under censure at the great day, without an intervening repentance.

Note here, That there are two sorts of words for which we must be judged; sinful words, and idle words.

Sinful words are blasphemous words, censorious words, lying and slandering words.

Idle words are such as savour nothing of wisdom and piety; that have no tendency to make men either wiser or better: how light soever men make of their words now, yet in God's balance another day they will be found to weigh very heavy.

What a bridle should this text be to extravagant tongues! Let your speech be always seasoned with salt Col 4:6, that is, with wisdom, &c., for our words may mischief others a long time after they are spoken.

How many years may a frothy or a filthy word, a profane scoff, an atheistical jest, stick in the minds of them that hear it, after the tongue that spake it is dead!

A word spoken is physically transient, but morally permanent.

Observe here, The argument which our Saviour uses to move us to watchfulness over our words: by our words we shall be justified; not meritoriously, but declaratively: good words declare goodness in ourselves, and we shall be declared good to others by our words, if our words and actions do correspond and agree with one another.

Death and life are in the power of the tongue; that is, according to the right or wrong using of the tongue, we may judge and gather whether men are dead or alive as to God; and bound for heaven or hell.

Doubtless justification or condemnation will pass upon men at the day of judgment, according to the state of the person, and frame of the heart; now our words will justify or condemn us in that day, as evidences of the state and frame of the soul. We used to say, such witnesses hanged a man; that is, the evidence they gave cast and condemned him.

O think of this seriously: if words evidence the state of thy soul, what a hellish state must thy soul be in, who hast inured thyself to the language of hell, to oaths and curses; sins whereby the devil cheats men more than by any sins whatsoever! They are damned for them, yet get nothing by them, neither profit nor pleasure.

Observe here, 1. The request which the Pharisees make to Christ; Master, we would see a sign from thee. But had not Christ showed them signs enough already? What were all the miracles wrought in their sight, but convincing signs that he was the true Messias? But infidelity mixed with obstinacy is never satisfied.

Observe, 2. Our Saviour's answer to the Pharisees' request: he tells them that they should have one sign more, to wit, that of his resurrection from the dead: For as Jonas lay buried three days in the whale's belly, and was then wonderfully restored, so should (and did) our Saviour continue in the grave again.

Observe, 3. How Christ declares the inexcusableness of their state, who would not be convinced by the former miracles he had wrought that he was the true Messiah; nor yet be brought to believe in him by this last sign or miracle of his resurrection.

The Ninevites shall condemn the Pharisees, they repented at the preaching of Jonas; but these would not be convinced by the preaching and miracles of Jesus.

The queen of Sheba, who also came from the south to hear and admire the wisdom of Solomon, shall rise up in judgment against those that reject Christ, who is the Wisdom of the Father; and the doctrine delivered by him, which was the power of God, and the wisdom of God.

Learn, That the sins of infidelity and impenitency are exceedingly heightened, and their guilt aggravated, from the means afforded by God to bring a people to faith and obedience. The sin of the Pharisees in rejecting Christ's miracles and ministry, was by far greater than that of the Ninevites, had they rejected Jonah's message and ministry sent by God amongst them.

The design and scope of this parable is to show that the Pharisees, by rejecting the gospel and refusing to believe in Christ, were in a seven-fold worse condition than if the gospel had never been preached to them, and a Saviour had never come among them; because by our Saviour's ministry Satan was in some sort cast out: but for rejecting Christ and his grace, Satan had got a seven-fold stronger possession of them now than before.

From this parable, learn, 1. That Satan is an unclean spirit; he has lost his original purity, his holy nature, in which he was created, and is become universally filthy and unclean nature. Nay, he is a perfect enemy to purity and holiness, maligning all that love it, and would promote it.

2. That Satan is a restless and unquiet spirit; being cast out of heaven, he can rest nowhere; when he is either gone out of a man through policy, or cast out of a man by power, he has no content or satisfaction, till he returns into a filthy heart, where he delights to be as the swine in miry places.

3. That wicked and profane sinners have this unclean spirit dwelling in them: their hearts are Satan's house and habitation; and the lusts of pride and unbelief, malice and revenge, envy and hypocrisy, these are the garnishings of Satan's house. Man's heart was God's house by creation, it is now Satan's by usurpation and judiciary tradition.

4. That Satan by the preaching of the gospel may seem to go out of persons, and they become sober and civilized; yet may he return to his old habitation, and the last end of that man may be worse than the beginning.

Observe here, 1. The verity of Christ's human nature; he had affinity and consanguinity with men, persons near in blood to him, called his brethren, that is, his cousin-germans.

2. That the holy virgin herself was not wholly free from failings and infirmities; for here she does untimely and unseasonably interrupt our Saviour when preaching to the people, and employed about his Father's business.

3. That Christ did not neglect his holy mother, nor disregard his near relations; only showed that he preferred his Father's service before them.

Learn, 4. How dear believers are to Jesus Christ; he prefers his spiritual kindred before his natural. Alliance in faith, and spiritual relation to Christ, is much nearer and dearer than alliance by blood: to bear Christ in the heart is much better than to bear him in the womb.

Blessed be God, this greatest privilege is not denied to us even now: though see Christ we cannot, 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, in consanguinity, yet in heart, in faith, in love, in service, he is or may be ours.

Verily, spiritual regeneration brings men into a more honourable relation to Christ than natural generation ever did. Whosoever shall do the will of my Father, he is my brother, and sister, and mother.

The one great subject which stands out prominently in this passage of Scripture is the Sabbath day. It is a subject on which strange opinions prevailed among the Jews in our Lord’s time. The Pharisees had added to the teaching of Scripture about it, and overlaid the true character of the day with the traditions of men. It is a subject on which diverse opinions have often been held in the churches of Christ, and wide differences exist among men at the present time. Let us see what we may learn about it from our Lord’s teaching in these verses.

Let us learn in the first place, from this passage that our Lord Jesus Christ does not do away with the observance of a weekly Sabbath day, he neither does so here nor elsewhere in the four Gospels. We often find his opinion expressed about Jewish errors on the subject of the Sabbath; but we do not find a word to teach us that his disciples were not to keep a Sabbath at all.

It is of much importance to observe this. The mistakes that have arisen from a superficial consideration of our Lord’s sayings on the Sabbath question are neither few nor small; thousands have rushed to the hasty conclusion that Christians have nothing to do with the fourth commandment, and that it is no more binding on us than the Mosaic law about sacrifices. There is nothing in the New Testament to justify any such conclusion.

The plain truth is that our Lord did not abolish the law of the weekly Sabbath: he only freed it from incorrect interpretations, and purified it from man made additions. He did not tear out of the decalogue the fourth commandment: he only stripped off the miserable traditions with which the Pharisees had incrusted the day, and by which they had made it not a blessing but a burden. He left the fourth commandment where he found it, a part of the eternal law of God, of which no jot or tittle , was ever to pass away. May we never forget this!

Let us learn in the second place, from this passage that our Lord Jesus Christ allows all works of real necessity and mercy to be done on the Sabbath day.

This is a principle which is abundantly established in the passage of Scripture we are now considering. We find our Lord justifying his disciples for plucking the ears of corn on a Sabbath. It was an act permitted in Scripture ( Deuteronomy 23:25 ). They “were an hungred” and in need of food, therefore they were not to blame. We find him maintaining the lawfulness of healing a sick man on the Sabbath day. The man was suffering from disease and pain. In such a case it was no breach of God’s commandment to afford relief. We ought never to rest from doing good.

The arguments by which our Lord supports the lawfulness of any work of necessity and mercy on the Sabbath are striking and unanswerable. He reminds the Pharisees, who charge him and his disciples with breaking the law, how David and his men, for want of other food, had eaten the holy showbread out of the tabernacle. He reminds them how the priests in the temple are obliged to do work on the Sabbath by slaying animals and offering sacrifices. He reminds them how even a sheep would be helped out of a pit on the Sabbath, rather than allowed to suffer and die, by any one of themselves Above all, he lays down the great principle that no ordinance of God is to be pressed so far as to make us neglect the plain duties of charity. “I will have mercy, and not sacrifice.” The first table of the law is not to be so interpreted as to make us break the second; the fourth commandment is not to be so explained as to make us unkind and unmerciful to our neighbor. There is deep wisdom in all this. We are reminded of the saying, “Never man spake like man.

In leaving the subject, let us beware that we are never tempted to take low views of the sanctity of the Christian Sabbath. Let us take care that we do not make our gracious Lord’s teaching an excuse for Sabbath profanation. Let us not abuse the liberty which he has so clearly marked out for us, and pretend that we do things on the Sabbath from “necessity and mercy,” which in reality we do for our own selfish gratification.

There is great reason for warning people on this point. The mistakes of the Pharisee about the Sabbath were in one direction; the mistakes of the Christian are in another. The Pharisee pretended to add to the holiness of the day; the Christian is too often disposed to take away from that holiness, and to keep the day in an idle, profane, irreverent manner. May we all watch our own conduct on this subject! Saving Christianity is closely bound up with Sabbath observance. May we never forget that our great aim should be to “keep the Sabbath holy” Works of necessity may be done: “It is lawful to do well.” and show mercy; but to give the Sabbath to idleness, pleasure-seeking, or the world, is utterly unlawful. It is contrary to the example of Christ, and a sin against a plain commandment of God.

The first thing which demands our notice in this passage is the desperate wickedness of the human heart, which it exemplifies. Silenced and defeated by our Lord’s arguments, the Pharisees plunged deeper and deeper into sin. They “went out and held a council against Him how they might destroy Him.”

What evil had our Lord done, that he should be so treated? None, none at all. No charge could be brought against his life. He was holy, harmless, undefiled, and separate from sinners; his days were spent in doing good. No charge could be brought against his teaching. He had proved it to be agreeable to Scripture and reason, and no reply had been made to his proofs. But it mattered little how perfectly he lived or taught: he was hated.

This is human nature appearing in its true colors! The unconverted heart hates God, and will show its hatred whenever it dares, and has a favorable opportunity. It will persecute God’s witnesses; it will dislike all who have anything of God’s mind and are renewed after his image. Why were so many of the prophets killed? Why were the names of the apostles cast out as evil by the Jews? Why were the early martyrs slain? Why were John Hus, and Jerome of Prague, andRidley and Latimer burned at the stake? Not for any sins that they had sinned, not for any wickedness they had committed. They all suffered because they were godly men. And human nature, unconverted, hates godly men because it hates God.

It must never surprise true Christians if they meet with the same treatment that the Lord Jesus met with. “Marvel not if the world hates you” ( 1 John 3:13 ). It is not the utmost consistency or the closest walk with God that will exempt them from the enmity of the natural man. They need not torture their consciences by fancying that if they were only more faultless and consistent, everybody would surely love them. It is all a mistake. They should remember that there was never but one perfect man on earth, but He was not loved but hated. It is not the infirmities of a believer that the world dislikes, but his godliness; it is not the remains of the old nature that call forth the world’s enmity, but the exhibition of the new. Let us remember these things, and be patient. The world hated Christ, and the world will hate Christians.

The second thing which demands our notice in this passage is the encouraging description of our Lord Jesus Christ’s character, which St. Matthew draws from the prophet Isaiah. “A bruised reed he will not break, and a smoking flax shall He not quench.”

What are we to understand by the bruised reed and smoking flax? The language of the prophet no doubt is figurative. What is it that these two expressions mean? The simplest explanation seems to be that the HolyGhost is here describing persons whose grace is at present weak, whose repentance is feeble, and whose faith is small. Towards such persons the Lord Jesus Christ will be very tender and compassionate. Weak as the bruised reed is, it shall not be broken; small as the spark of fire may be within the smoking flax, it shall not be quenched. It is a standing truth in the kingdom of grace that weak grace, weak faith and weak repentance are all precious in our Lord’s sight. Mighty as he is, he “ despiseth not any” ( Job 36:5 ).

The doctrine here laid down is full of comfort and consolation. There are thousands in every church of Christ to whom it ought to speak peace and hope. There are some in every congregation that hears the Gospel who are ready to despair of their own salvation because their strength seems so small. They are full of fears and despondency because their knowledge, faith, hope and love appear so dwarfish and diminutive. Let them drink comfort out of this text; let them know that weak faith gives a man as real and true an interest in Christ as strong faith, though it may not give him the same joy. There is life in an infant as truly as in a grown up man; there is fire in a spark as truly as in a burning flame. The least degree of grace is an everlasting possession. It comes down from heaven; it is precious in our Lord’s eyes. It shall never be overthrown.

Does Satan make light of the beginnings of repentance towards God, and faith towards our Lord Jesus Christ? No, indeed he does not! He has great wrath because he sees his time is short. Do the angels of God think lightly of the first signs of penitence and feeling after God in Christ? No, indeed, “there is joy” among them when they behold the sight! Does the Lord Jesus regard no faith and repentance with interest unless they are strong and mighty? No, indeed! As soon as that “bruised reed,” Saul of Tarsus, begins to cry to him, he sends Ananias to him, saying: “behold he prayeth” ( Acts 9:11 ). We err greatly if we do not encourage the very first movements of a soul towards Christ. Let the ignorant world scoff and mock, if it will; we may be sure that “bruised reeds” and “smoking flax” are very precious in our Lord’s eyes.

May we all lay these things to heart, and use them in time of need, both for ourselves and others! It should be a standing maxim in our religion, that a spark is better than utter darkness, and little faith better than no faith at all. “Who hath despised the day of small things?” (Zechariah 4:10 .) It is not despised by Christ. It ought not to be despised by Christians.

This passage of Scripture contains “things hard to be understood.” The sin against the Holy Ghost in particular has never been fully explained by the most learned divines. It is not difficult to show from Scripture what the sin is not, is difficult to show clearly what it is. We must not be surprised. The Bible would not be the book of God, if it had not deep places here and there, which man have no line to fathom. Let us rather thank God that there are lessons of wisdom to be gathered, even out of these verses, which the unlearned may easily understand.

Let us gather from them in the first place, that there is nothing too blasphemous for hardened and prejudiced men to say against religion. Our Lord casts out a devil, and at once the Pharisees declare that he does it “by ˆ the prince of devils”

This was an absurd charge. Our Lord shows that it was unreasonable to suppose that the devil would help to pull down his own kingdom, and “Satan cast out Satan. But there is nothing too absurd and unreasonable for men to say when they are thoroughly set against religion. The Pharisees are not the only people who have lost sight of logic, good sense and temper when they have attacked the Gospel of Christ.

Strange as this charge may sound, it is one that has often been made against the servants of God. Their enemies have been obliged to confess that they are doing a work, and producing an effect on the world. The results of Christian labor stare them in the face and they cannot deny them. What then shall they. They say the very thing that the Pharisees said of our Lord, “It is the devil.” The early heretics used language of this kind about Athanasius, the Roman Catholics spread reports of this sort about Martin Luther. Such things will be said as long as the world stands.

We must never be surprised to hear of dreadful charges being made against the best of men, without cause. “If they called the Master of the house Beelzebub, how much more shall they call them of his household?” It is an old device. When the Christian’s arguments cannot be answered, and the Christian’s works cannot be denied, the last resource of the wicked is to try to blacken the Christian’s character. If this be our lot, let us bear it patiently. Having Christ and a good conscience, we may be content; false charges will not keep us out of heaven. Our character will be cleared at the last day.

In the second place, let us gather from these verses the impossibility of neutrality in religion. “He that is not with Christ is against Him, and he that gathereth not with him scattereth abroad.

There are many persons in every age of the church, who need to have this lesson pressed upon them. They endeavor to steer a middle course in religion; they are not so bad as many sinners, but still they are not saints. They feel the truth of Christ’s Gospel when it is brought before them; but they are afraid to confess what they feel. Because they have these feelings, they flatter themselves they are not so bad as others, and yet they shrink from the standard of faith and practice which the Lord Jesus sets up. They are not boldly fighting on Christ’s side, and yet they are not openly against him. Our Lord warns all such people that they are in a dangerous position. There are only two parties in religious matters, there are only two camps, there are only two sides. Are we with Christ, and working in his cause? If not, we are against him. Are we doing good in the world? If not, we are doing harm.

The principle here laid down is one which it concerns us all to remember. Let us settle it in our minds that we shall never have peace and do good to others unless we are thorough-going and decided in our Christianity. The way of Gamaliel never yet brought happiness and usefulness to anyone, and never will.

In the third place, let us gather from these verses the exceeding sinfulness of sins against knowledge.

This is a practical conclusion which appears to flow naturally from our Lord’s words about the blasphemy against the Holy Ghost. Difficult as these words undoubtedly are, they seem fairly to prove that there are degrees in sin. Offenses arising from ignorance of the true mission of the Son of man will not be punished so heavily as offenses committed against the noontide light of the dispensation of the Holy Ghost. The brighter the light, the greater the guilt of him who rejects it; the clearer a man’s knowledge of the nature of the Gospel, the greater his sin if he willfully refuses to repent and believe.

The doctrine here taught is one that does not stand alone in Scripture. St. paul says to the Hebrews: “It is impossible for those who were once enlightened ˆ if they shall fall away, to be renew them again unto repentance.ˆ If we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful looking for of judgment” ( Hebrews 6:4 ,  6 ;  10:26–27 ). It is a doctrine of which we find mournful proofs in every quarter. The unconverted children of godly parents, the unconverted servants of godly families and the unconverted members of evangelical congregations are the hardest people on earth to impress. They seem past feeling. The same fire which melts the wax hardens the clay. It is a doctrine, moreover, which receives awful confirmation from the histories of some whose last ends were eminently hopeless. Pharaoh, and , and Ahab, and Judas Iscariot, and Julian and Francis Spira are fearful illustrations of our Lord’s meaning. In each of these cases there was a combination of clear knowledge and deliberate rejection of Christ. In each there was light in the head, but hatred of truth in the heart. And the end of each seems to have been “blackness of darkness ˆ forever.”

May God give us a will to use our knowledge, whether it be little or great! May we beware of neglecting our opportunities, and leaving our priviledges unimproved. Have we light? Then let us live fully up to our light. Do we know the truth? Then let us walk in the truth. This is the best safeguard against the unpardonable sin.

In the last place, let us gather from these verses the immense importance of carefulness about our daily words. Our Lord tells us that for every idle word that men shall speak they shall give account in the day of judgement.And he adds, “By thy words thou shalt be justified, and by thy words thou shall be condemned.”

There are few of our Lord’s sayings which are so heart-searching as this. There is nothing, perhaps, to which most men pay less attention than their words. They go through their daily work, speaking and talking without thought or reflection, and seem to fancy that if they do what is right, it matters but little what they say.

But is it so? Are our words so utterly trifling and unimportant? We dare not say so with such a passage of Scripture as this before our eyes. Our words are the evidence of the state of our hearts, as surely as the taste of the water is an evidence of the state of the spring. “Out of the abundance of the heart the mouth speaketh.” The lips only utter what the mind conceives. Our words will form one subject of inquiry at the day of judgment: we shall have to give account of our sayings, as well as of our doings. Truly these are very solemn considerations. If there were no other text in the Bible, this passage ought to convince us that we are all “guilty before God,” and need a righteousness better than our own, even the righteousness of Christ (see  Philippians 3:9 ).

Let us be humble as we read this passage in the recollection of time past. How many idle, foolish, vain, light, frivolous, sinful and unprofitable things we have all said! How many words we have used which, like thisle-down, have flown far and wide and sown mischief in the hearts of others that will never die! How often when we have met our friends, “our conversation,” to use an old saint’s expression, “has only made work for repentance.” There is deep truth in the remark of Burkitt, “A profane scoff or atheistical jest may stick in the minds of those who hear it, after the tongue that spake it is dead. A word spoken is physically transient, but morally permanent.” “Death and life,” says Solomon, “are in the power of the tongue.” ( Proverbs 18:21 ).

Let us be watchful as we read this passage about words, when we look forward to our days yet to come; let us resolve, by God’s grace, to be more careful over our tongues, and more particular about our use of them; let us pray daily that our “speech may be always full of grace” ( Colossians 4:6 ). Let us say every morning with holy David, “I will take heed to my ways that I sin not with my tongue.” Let us cry with him to the Strong One for strength, and say: “Set a watch before my mouth, and keep door of my lips.” Well indeed might St. James say, “If any man offend not in word, the same is a perfect man.” (Ps. 39:1; 141:3 James 3:2 ).

The beginning of this passage is one of those places which strikingly illustrate the truth of Old Testament history. Our Lord speaks of the Queen of the South as a real, true person, who had lived and died. He refers to the story of Jonah, and his miraculous preservation in the whale’s belly, as undeniable matters of fact. Let us remember this if we hear men professing to believe the writers of the New Testament, and yet sneering at the things recorded in the Old Testament as if they were fables. Such men forget that in so doing they pour contempt upon Christ himself. The authority of the Old Testament and the authority of the New stand or fall together; the same Spirit inspired men to write of Solomon and Jonah who inspired the evangelists to write of Christ.These are not unimportant points in this day: let them be well fixed in our minds.

The first practical lesson which demands our attention in these verses is the amazing power of unbelief.

We should mark how the scribes and Pharisees call upon our Lord to show them more miracles. “Master, we would see asign from thee.” They pretended that they only wanted more evidence in order to be convinced and become disciples: they shut their eyes to the many wonderful works which Jesus had already done. It was not enough for them that he had healed the sick, and cleansed the lepers, raised the dead, and cast out demons: they were not yet persuaded; they yet demanded more proof. They would not see what our Lord plainly pointed at in his reply—that they had no real will to believe. There was evidence enough to convince them, but they had no wish to be convinced.

There are many in the church of Christ who are exactly in the state of these scribes and Pharisees. They flatter themselves that they only require a little more proof to become decided Christians. They fancy that if their reason and intellect could only be met with some additional arguments, they would at once give up all for Christ’s sake, take up the cross, and follow him. But in the meantime they wait. Alas, for their blindness! They will not see that there is abundance of evidence on every side of them. The truth is that they do not want to be convinced.

May we all be on our guard against the spirit of unbelief: it is a growing evil in these latter days. Want of simple childlike faith is an increasing feature of the times, in every rank of society. The true explanation of a hundred strange things that startle us in the conduct of leading men in churches and states is downright want of faith. Men who do not believe all that God says in the Bible must necessarily take a vacillating and undecided line on moral and religious questions. “If ye will not believe surely ye shall not be established.” ( Isaiah 7:9 )

The second practical lesson which meets us in these verses is the immense danger of a partial and imperfect religious reformation.

We should mark what an awful picture our Lord draws of the man to whom the unclean spirit returns after having once left him. How fearful are those words: “I will return into my house from whence I came out.”How vivid that description: “It findeth it empty swept and garnished.” How tremendous the conclusion: “He taketh with him seven other spirits more wicked than himself, and ˆ the last state that man is worse than the first.”It is a picture most painfully full of meaning. Let us scan it closely, and learn wisdom.

It is certain that we have in this picture the history of the Jewish church and nation at the time of our Lord’s coming. Called as they were at first out of Egypt to be God’s peculiar people, they never seem to have wholly lost the tendency to worship idols. Redeemed as they afterwards were from the captivity of Babylon, they never seem to have rendered to God a due return for his goodness. Aroused as they had been by John the Baptist’s preaching, their repentance appears to have been only skin-deep. At the time when our Lord spoke they had become, as a nation, hardy and more perverse than ever. The grossness of idol-worship had given place to the deadness of mere formality: “seven other spirits worse than the first” had taken possession of them. Their last state was rapidly becoming worse than the first: yet forty years, and their iniquity came to the full. They madly plunged into a war with Rome; Judea became a very Babel of confusion; Jerusalem was taken; the temple was destroyed: the Jews were scattered over the face of the earth.

Again it is highly probable that we have in this picture the history of the whole body of Christian churches. Delivered as they were from heathen darkness by the preaching of the Gospel, they have never really lived up to their light. Revived as many of them were at the time of the Protestant Reformation, they have none of them made a right use of their privileges, or “gone on to perfection:” they have all more or less stopped short and rested on their lees. They have all been too ready to be satisfied with mere external amendments. And now there are painful symptoms in many quarters that the “evil spirit” has returned to his house, and is preparing an outbreak of infidelity and false doctrine, such as the churches have never yet seen. Between unbelief in some quarters, and formal superstition in others, everything seems ripe for some fearful manifestation of antichrist. It may well be feared that “the last state” of the professing Christian churches will prove “worse than the first.”

Saddest and worst of all, we have in this picture the history of many an individual’s soul. There are men who seemed at one time of their lives to be under the influence of strong religious feelings: they reformed their ways; they laid aside many things that were bad; they took up many things that were good. But they stopped there, and went no further, and by and by gave up religion altogether. The evil spirit returned to their hearts, and found them “empty, swept, and garnished.” They are now worse than they ever were before. Their consciences seem seared; their sense of religious things appears entirely destroyed—they are like men given over to a reprobate mind. One would say it was “impossible” to renew them to repentance. None prove so hopelessly wicked as those who after experiencing strong religious convictions have gone back again to sin and the world.

If we love life, let us pray that these lessons may be deeply impressed on our minds. Let us never be content with a partial reformation of life, without thorough conversion to God, and mortification of the whole body of sin. It is a good thing to strive to cast sin out of our hearts, but let us take care that we also receive the grace of God in its place. Let us make sure that we not only get rid of the old tenant, the devil, but have also got dwelling in us the Holy ghost.

The last practical lesson which meets us in these verses is the tender affection with which the Lord Jesus regards his true disciples.

We should mark how he speaks of everyone who does the will of his Father in heaven. He says the same is “my brother and sister and mother.” What gracious words these are! Who can conceive the depth of our dear Lord’s love towards his relatives according to the flesh? It was a pure, unselfish love. It must have been a mighty love, a love that passes man’s understanding. Yet here we see that all his believing people are counted as his relatives: he loves them, feels for them, cares for them as members of his family, bone of his bone, and flesh of his flesh.

There is a solemn warning here to all who mock and persecute true Christians on account of their religion. They consider not what they are doing; they are persecuting the near relatives of the King of kings. They will find at the last day that they have mocked those whom the Judge of all regards as his “brother and sister and mother.”

There is rich encouragement here for all believers. They are far more precious in their Lord’s eyes than they are in their own. Their faith may be feeble, their repentance weak, their strength small: they may be poor and needy in this world; but there is a glorious “whosoever” in the last verse of this chapter which ought to cheer them. “whosoever” believes is a near relative of Christ: the Elder Brother will provide for him in time and eternity, and never let him be cast away. There is not one “little sister” in the family of the redeemed, whom Jesus does not remember ( Cant. 8:8 ). Joseph provided richly for all his relatives, and the Lord Jesus will provide for his.