272 Christ observes the Pharisees, design against him. SECT. 1. Luke SECT. L. Christ, on a following sabbath cures a man whose hand was withered; and vindicates that action from the cavils of the Pharisees. Luke VI. 6-11. Mat. XII. 9-15. Mark III. 1—7. LUKE VI. 6. LUKE Vİ. 6. AND it came to pass also, [when he was departed thence,] on another sabbath, that he entered [MARK, again] into the synagogue, and taught and [behold,] there was a whose right hand was WE E have just mentioned an instance of the Pharisees cavilling at a very innocent action of the disciples; we shall now proceed to VI. 6. another, in which they charged our Lord him self with the violation of the same sacred rest, in a yet more malicious and unreasonable manner. For it came to pass also, when he was departed man [MARK, there,] from thence (that is, from the town in whose withered. [MAT. XII. neighbouring fields they had rubbed out the 9, 10. MARK III. 1.] ears of corn), that on another sabbath he entered again, as he was used to do, into the synagogue, in some other city which lay in his way through Galilee, and taught his heavenly doctrine there.. And behold, a remarkable circumstance occurred; for there was a man present, whose right hand was withered, the nerves and sinews of it being so shrunk up that it was entirely useless. And the scribes and Pharisees, who were there also present with him, watched him, to observe whether he would again heal on the sabbath-day; that they might find some new matter for an accusation against him, having succeeded so ill in the former attempt, and plainly perceiving that his reputation grew more and more among the people. 7 8 But when the synagogue-worship was dispatched, and our Lord's sermon was also concluded; he, knowing the malignity and wicked 7 And the scribes and Pharisees watched him, whethe, he would day; that they wight find an accusagainst him. 111. 2.] heal on the sabbath [MARK 8 But he knew their thoughts, and said to the man which had the withered haad, Rise the midst. And he ness of their thoughts and views, instead of be- up, and stand forth in ing discouraged by the design they had against When he was departed from thence.] There can be no doubt as to the connection of this story with the preceding, in which all the evangelists agree; and indeed had not Luke told us it was on another sabbath, the words of Matthew would have led us to imagine it had been the same day. Perhaps he might spend most of the week in the town to which the fields mentioned above belonged.-Beza's favourite manuscript, now at Cambridge, as well as one of Stephens's, adds the following words in Luke, immediately before this story: The arose and stood forth. him, [MARK III. 3.] same day, seeing a certain man at work on the sabbath, he said to him, O man, if thou knowest what thou doest, thou art kapu; but if thou dost not know it, thou art cursed, and a transgressor of the law. This is undoubtedly a spurious addition; for had the Pharisees heard any thing like this from Christ, they would have followed him no farther, and observed him no more, to fird matter even of capital accusation against him. And indeed it goes on a very false supposition that the ceremonial law was already abrogated. b They MAT. XII. 10. And they asked him, saying, Is it lawful to accuse him. that shall have one day, will he not lay out? He justifies his healing on the sabbath. 1. 273 him, said to the man who had the withered hand, SECT. Luke Mat. And as the Pharisees saw what Jesus intended, they asked him, saying, Is it then to be taken for XII. 10. heal on the sabbath- granted that it is lawful to cure on sabbath-days, days? that they might as well as at other times? And they put the question in that general form, on purpose that they might have an opportunity to accuse him, 11 And he said unto and not from any desire of instruction. And 11 them, What man shall he said to them, in reply to that ensnaring questhere be among you, tion, What man is there of you, in all this assheep, and if it fall in- sembly, who, if he have but one sheep that on the to a pit on the sabbath- sabbath-day should fall into a pit, and be in danhold on it, and lift it ger of perishing there, would not lay hold of it without delay, and make no scruple of attempting presently to raise it up from thence, though it would be a work of some labour and difficulty? 12 How much then Now I leave it to your own consciences to re- 12 sheep? Wherefore it is flect how much is a man better than a sheep? So lawful to do well on the that you must, on your own principles, allow abbath-days. that it is lawful to do well, and to perform the lovely acts of charity and mercy even on sabbath-days and you must own, for instance, that if a man should fall into a pit, it would be lawful on that day to pull him out; and consequently too, it must be lawful, if he labours under a disease, to apply any proper remedies for his cure; much more then must it be so to cure a person, without any laborious application merely by speaking a word. is a man better than a LUKE VI. 9. Then : Luke Then Jesus said farther to them, To end the said Jesus unto them, controversy in a few words, I will ask you one VI. 9. 1 thing more; Is it lawful to do good on sabbath They put the question in that general form.] The word guy is very extensive, and properly includes all the care, labour, and attendance, which the case of any distempered or wounded person can require; as I apprehend our English word ee also does; though, through the poverty of our language, we are forced to apply it to those miraculous effects which were so instantaneously produced by the healing word of our blessed Redeemer. What Syriac word they might use I know not; but it is plain the question is put in very general terms, which best favoured their base purpose of founding an accusation on our Lord's answer. If ye have but one sheep that should fall into a pil.] The common version is more days, literal; but that which I have given plainly d To do well, and to perform the lovely • Secretly 274 He cures a man that had a withered hand. SECT. days, or to do evil? to save life, or to destroy I will ask you ene [and] even kill the innocent? thereby secretly the sabbath days to do thing Is it lawful on Luke referring to the purpose of destroying his life, good, or to do evil? to vi.9. which, while they were thus scrupulous about save life, or to [kill, the observation of the sabbath, they were even and] destroy it? [MARK III. 4.] Mark then forming in their hearts. But they were 1.4. silent; being convinced in their own minds of they held their peace. the reasonableness of what he said, and stung with secret remorse of conscience, yet unwilling to confess what they saw and felt. 5 6 MARK III. 4. But 5 And when he had looked round about [LUKE, upon them all] with anger, being grieved for the hard ness of their hearts, he And when he had looked around upon them all with a just indignation, being grieved for the hardness of their hearts, and for that condemna tion and ruin which he knew it would bring upon them, as well as for the mischief it might said unto the man, occasion to others, he says to the man that la- Stretch forth thine boured under the calamity which was mentioned hand. And he stretchbefore, Stretch forth thine hand. And accorded it out: and his band ingly he stretched it out, and was not only the other. [MAT. strengthened for that particular motion of which XII. 13.-LUKE VI. he was before incapable, but his hand was per- 10.] fectly restored, and was well and strong as the other. was restored whole as sel And the Pharisees were so incensed at the af- 6 And the Pharifront which they imagined they had received sees went forth, and in our Lord's neglecting their censure, and in straightway took countimating his knowledge of the evil purposes of their hearts, that they were no longer able to bear the place; but went out of the synagogue, and immediately took counsel together with the Ierodians, who, different as their civil and re e Secretly referring to the purpose of destroying his life.] I appeal to every reader of taste whether there be not another kind of spirit in these words, on this supposition of such a reference, than we could find in them, by any forced attempt to prove, that not to have cured a withered hand in these circumstances would have been, in a sense, destroying life. Such cold and unnatural criticisms have been a great dishonour to scripture, and I persuade my self the authors of them have not seen whither they tended. f With the Herodians.] The Herodians were a sect of men, who, so far as we can judge by their name, seem to have distin. guished themselves by their zeal for the family of Herod; whom they might perhaps compliment with the title of the Messiah, though it is plain that neither Herod himself nor the generality of the people fell in with this extravagant opinion: (see Mat. fi. 1-4.) However, from their high regard to Herod, these men would naturally ligious be zealous for the authority of the Romans, by whose means Herod was made and continued king; and it is probable, as Dr. Prideaux conjectures (Connect. Vol. II. part 2, book 5, ad fin.) that they might incline to conform to them in some particulars which the law would not allow of; and particularly in the admission of images, though not in the religious, or rather idolatrous, use of them. Herod's attempt to set up a golden eagle over the east gate of the temple is well known (see Joseph. Antiq. lib. xvii. cap. 6, (al. 8. § 1-3.) these complaisant courtiers would, no doubt, defend it; and the same temper might discover itself in many other instances. On all these accounts they were most diametrically opposite to the Pharisees; so that the conjunction of their counsels against Christ is a very memorable proof of the keenness of that malice which could thus cause them to forget so deep a quarrel with each other. Reflections on the rage of the Pharisees against Christ. 275 sel with the Herodians ligious notions were from those of the Pharisees SECT. against him, how they joined with them in their entity to Christ, and might destroy him. [MAT. XII. 14.] zealously united in a conspiracy against him, Luke how they might destroy him, either by a public vI. 11. LUKE VI. 11. And prosecution, or a private assassination. And they were filled with they were filled with madness and rage against muned one with ano- him, and discoursed over the point at large with ther what they might each other, to determine what they might do to prevent the growing reputation of Jesus among the people, and to put a period at once to his labours and his life. madness, and com do to Jesus. MAT. XII. 15. it, he withdrew him But Jesus knowing [it,] that nothing might Mat. But when Jesus knew hinder him from fulfilling his ministry, with XII. 15. self from thence, drew himself from thence, and went with his disci[with his disciples to ples to the sea of Galilee, on the shore of which the sea.] [MARK III. he frequently preached to the people. 7.] IMPROVEMENT. WHAT actions are so fair and lovely, that malice cannot turn Luke them into reproach! What characters are so unblemished, what VI. 7. so exemplary, that uncharitableness cannot revile and condemn them! While the eyes of distressed multitudes were turned to Christ as their only Physician and most valuable Friend, the eyes of the Pharisees are continually upon him for evil: and they behold his wondrous miracles; not for their own conviction, but that they may, if possible, turn them into the means of his destruction. So ineffectual are the most obvious and demonstrative arguments, 9,11 till Divine grace conquer men's natural aversion to a Redeemer's kingdom and captivate their hearts to the obedience of faith! To have reviled and dishonoured Christ and to have endeavoured to prevent the success of his ministry, had been a daring crime but these desperate wretches conspire against his life; and, different as their principles and interests were, form a transient friendship to be cemented by his blood. Blessed Jesus! well mightest thou say, Many good works have I shewn you, and for which of them would you murder me; (John x. 32.) Mark III. G 12. What reasoning could be more plain and forcible than this Mark which our Lord used? and yet, like deaf adders, they stop their XI 11. ears, and harden their hearts against it. Inhuman creatures, that were more concerned for the safety of a sheep than the happiness of a man! Yet would to God that unworthy temper had died. with them; for surely there are those, even among professing Christians, who regard their cattle more than even the souls com mitted 276 Multitudes follow Christ from the sea shore. SECT. mitted by Providence to their care, and therefore, no doubt, more than their own too! Mark The indignation which Christ felt on this occasion was a III. 5 just and amiable passion. Happy they, whose anger, like his, is only awakened by sin, and burns only to destroy that accursed thing? Mat. XII. 13 The malice of the Pharisees did not restrain the benevolence of our compassionate Saviour, nor deprive the poor patient of his cure. Such let our conduct be! Let us not be overcome of evil : let not the most unjust censures, or the most malicious opposition break our spirits so as to prevent us from doing our duty. Luke If others are mad with persecuting rage, let us pity them; and let all their fury against the cause of God be improved as a motive to excite our most zealous and courageous endeavours for its service. VI. 11 SECT. LI. SECT. li. Mark Christ retiring to the sea side, cures great multitudes with such modesty and gentleness as was agreeable to. Isaiah's prophetic description of his conduct. Mark III. 7—12. Mat. XII. 15—21. ' IT MARK III. 7. MARK III. 7. AND a. great mul titude from Galilee followed him, and from Judea, [MAT. XII. 15.-] 8 And from Jeru T was before observed that Jesus retired from the synagogue, where he had cured the man that had a withered hand, and went with his 1.7 disciples to the sea-shore: we now pursue the story, and add, that he was there attended by a great multitude of people who followed him. 8 from Galilee, and even from Judea: And par- salem, and from Iduticularly from Jerusalem, where that extraor- mea, and from beyond dinary cure lately wrought at the pool of Be- Jordan, and they about thesda, and that excellent defence with which it was followed, had greatly increased his popularity nay, there were some that came yet farther from the south, and were from Idumea; the natives of which country being long since obliged to become Jews', had many of them seen Jesus at the feasts; and others too attended a We now pursue the story.] Theron nection of this section with the preceding, both in Matthew and Mark, is express: and I desire the reader would once for all observe, that when I give no reason for placing the sections in the order in which they stand, it is because I am not aware there is any difficulty or controversy about then. And their following each other in the evangelists, though without any express him Tyre |