avoiding the city of Nazareth, "where he had been brought up," but where the jealousy of the people was such, that, according to St. Luke, "all they in the synagogue, when they heard these things (which Jesus preached unto them) were filled with wrath, and rose up, and thrust him out of the city, and led him to the brow of the hill, whereon their city was built, that they might cast him down headlong but he passing through the midst of them went his way." Therefore "leaving Nazareth, he came and dwelt in Capernaum +."

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Ver. 50. The simple, unadorned style, in which the Gospel histories are related, is at once a distinguishing excellence of their composition, and a strong assurance of their truth. For native truth, like native beauty, needs no meretricious embellishments to recommend it; but is indeed most lovely, when it is least artificially set forth: No copiousness of language could so well describe the

Luke iv. 28, &c.

+ Matt. iv. 13.

I have preserved the language of the English Bible, but it would be more correct to translate ris Baσilikoç, "one belonging to the court," that is, the court of Herod Antipas, tetrarch of Galilee. Josephus uses the same word in the same sense. (Ant. x. 7, 5.) May not this have been Chuza, the husband of Joanna, (See Luke viii. 3.) who is called "Herod's steward," επɩτρоños Πρωδου?

nobleman's trust in Jesus, as that simple assertion, "the man believed the word that Jesus had spoken unto him, and he went his way." This implicit trust, not arising from any fond conceit, but founded upon just conviction, is always represented in Scripture as the first of virtues, and is therefore not seldom made to signify the whole of a Christian's duty. "He who believeth in the Son, hath everlasting life” "If thou confess the Lord Jesus with thy mouth, and trust in thine heart that God hath raised him from the dead, thou shalt be saved." "Trust in the Lord Jesus Christ, and thou shalt be saved, thou and thine house ‡."

Ver. 54. This healing of the nobleman's son, is said to have been "the second miracle that Jesus did when he was come out of Judea into Galilee." The first miracle of changing the water into wine, appears to have been wrought before Jesus went up to Jerusalem; but this second miracle was wrought after his return. If so, it should have been translated, "This second miracle Jesus did when he was come out of Judea into Galilee."

* John iii. 36. and again vi. 40. and 47.

+ Rom. x. 9.

Acts xvi. 31.

CHAPTER V.

THE story of an angel descending into the pool of Bethesda, and communicating a healing power to the water, may seem at first a circumstance so out of nature, as to throw a degree of doubt over the whole transaction. But it should be observed that the miracle performed by Jesus is altogether independent of this descent of the angel; which, whether it be a real event, or a popular error, signifies nothing to the healing of the impotent man, and is only introduced to account for his lying there. The miracle was the more conspicuous from the length of time, thirty-eight years, that the man's infirmity had lasted, so as to render him an object of general notice. We cannot suppose it to have been merely accidental, that it was wrought on the Sabbath-day. The same circumstance is related afterwards in the case of the man who was born blind: "it was on the Sabbathday when Jesus made the clay, and opened his eyes *" So in St. Matthew's Gospel +, and in St. Luke's we read of other cures performed on the

* Chap. ix. 14.

Matt. xii. 10.

Sabbath-day *. It was, no doubt, designed to wean the Jews from a superstitious observance of the ritual law, and gradually to lead them from things temporal to things spiritual; for the ordinances of the law were but " a shadow of things to come." The great object of the institution of the Sabbath was, to be " a sign between God and men throughout their generations †," to maintain a constant sense of God in the world, by setting apart from temporal concerns a stated time more particularly dedicated to his service, when men might rest from their bodily labors, and instruct, and confirm, and refresh their minds in the knowledge of God, and of their duty, and cultivate the things relating to their spiritual and eternal welfare. And such are still the advantages to be derived from the Christian Sabbath. But while it recalls reflection, and withdraws us for a season from the ordinary pursuits of life, it is not meant to exclude the cheerfulness of a thankful and religious heart; still less to supersede the necessary works of charity and moral obligation.

Ver. 13. It may be thought surprising that Jesus, having first wrought miracles to convince the people of his divine mission, should afterwards convey + Exod. xxxi. 13.

Luke xiii. 10. and xiv. 3.

himself away that he might not be known. But for this conduct there are two opposite reasons; one, that the populace, as it is said, "would come and take him by force to make him a king*;" the other, that the pharisees and rulers, disappointed of their hopes, and jealous of his power, and irritated by his reproofs," sought to slay him:" but Jesus did not commit himself unto them, because his work was not yet finished, “his time was not yet come.'

Ver. 14. When he afterwards found the man in the temple, and bade him "sin no more, lest a worse thing come unto him ;" it is, as if he had said, "praise God for his goodness, and let your love of him keep you in the observance of his laws, lest instead of a temporal calamity, like that from which you have lately been delivered, you lose your soul in hell.”

Ver. 17. "My Father worketh hitherto, and I work"-that is, "God the Father under whom I act, and I who execute his will, cease not even on the Sabbath from the works of Providence, which are unremittingly exerted for the support of the universe, and for the good of mankind."

Ver. 18. The Jews were so puffed up with their Chap. vi. 15.

D