[Sect. 47 labour for the preservation of a brother, though the good office is to be done on the sabbath. Having thus spoken, he looked upon them all in such a manner as to shew both his indignation at their wickedness, and his grief for their impenitence. Mark iii. 5. And when he had looked round about on them (Luke, upon them all) with anger, being grieved for the hardness of their hearts. He knew that his arguments did not prevail with them, because they were resisting the conviction of their own minds, and was both angry at their obstinacy, and grieved on account of the consequences of it; shewing these just affections of his righteous spirit by his looks, that if possible an impression might be made either on them or on the spectators. He might in this likewise, propose to teach us the just regulation of the passions and affections of our nature, which are not sinful in themselves, otherwise he who was without sin could not have been subject to them. The evil of them lies in their being excited by wrong objects, or by right objects in an improper degree. But to return, at the same time that Jesus testified his displeasure with the Pharisees, he comforted the infirm man, for he commanded him to stretch out his contracted hand, and with the command communicated power to obey. In an instant his hand was made sound as the other, so that he stretched it out immediately in the sight of all present, who thus were eye-witnesses of the miracle. Mark iii. 5. He saith unto the man, Stretch forth thine hand; and be stretched it out, and his hand was restored whole as the other. The evangelists say no more. They leave their readers to imagine the wonder and astonishment of the numerous spectators, and the joy of the man who had recovered the use of so necessary a member. They only observe that the Pharisees being as little able to find fault with the miracle, as they had been to answer the argument by which Jesus justified his performing it on the sabbath, acted like downright madmen. They were sensible of the greatness of this miracle, and perhaps were convinced of the truth of his mission who had performed it. But their rage, on account of his having violated their precepts concerning the sabbath, and their other evil passions, pushed them to such a pitch of extravagance, that they went away and joined counsel with their inveterate enemies the Herodians or Sadducees, in order to have him taken out of the way; for they found it was not in their power otherwise to keep the people from being impressed with his doctrine and miracles. Luke vi. 11. And they avere filled with madness, and communed one with another what they might do to Jesus. Mark iii. 6. And the Pharisees went forth and straightway took counsel with the Herodians against him, (Matth. held a council against him) how they might destroy him. The circumstance taken notice of by Matthew, makes it probable that the scribes and Pharisees who were present at this miracle, were members

members of the Sanhedrim or great council. 7. But Jesus with‐ drew himself with his disciples to the sea. (Matth. xii. 15. But when Jesus knew it, he withdrew himself from thence.) The wrath of the rulers being raised to such a pitch, endangered our Lord's life. Wherefore, knowing their designs, he retired into Galilee, where he preached and wrought miracles as privately as he could, that he might avoid giving offence. His fame however was now so great, that vast multitudes gathered round him even in Galilee, among whom were many, who having seen or heard of the miracles on the infirm man at Bethesda, and on the withered hand in the synagogue, followed him from Jerusalem and Judea, after his retreat from the Pharisees. And a great multitude from Galilee followed him, and from Judea. S. 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. This immense multitude did not all come together purely out of curiosity. It was the principle no doubt which moved many, but others came to be healed of their diseases and infirmities. And as our Lord's fame had spread, not only through the whole land of Israel, but into the neighbouring heathen countries Idumea, Tyre, Sidon, Syria, and the rest, we may be sure that the diseased who came at this time to be cured by him, were not a few, and that they with their attendants made a considerable part of the crowd, which was

now

Ver. 8. And from Idumea.] Properly Idumea is a Greek name, derived from the Hebrew Fdom, by which Esau was also called, whose posterity orginally inhabited Mount Seir, Deut. ii. 5. or that hilly tract of country which lay between Horeb the mount of God, and Canaan, Deut. i. 2. However those mountains did not extend to the Arabian Gulf. For when the Israelites were denied a passage through them, they went round Mount Seir, or the habitation of Edom, towards the Arabian Gulf, Deut. ii. 1. And after they had spent many days in this journey, went at length towards the north, and passed the border of the Edomites, that is, the land of the Edomites itself. The ancient Idumea consisted of two parts, Gobolitis and Amalecitis; and the whole was called by various names, Gobalene, Arabia, &c. It was situated to the south of Palestine, lying between it and Egypt. So that the southern border of the land, which full to the lot of the tribe of Judah, bordered upon Edom, Josh. xvi. 1, 21. Compare also Josh. xi. 17. xii. 7. Numb. xxxiv. 3. During the Babylonish capti vity, the Edomites spread themselves into the southern parts of Judea, at that time left desolate, or but thinly inhabited. Afterwards they were conquered by the Maccabees, but rather than quit their possessions they submitted to circumcision, and professed the Jewish religion. Thus the Edomites dwelling in the southern parts of Judea were incorporated with the Jews; but the country which they had seized was still named after them, especially when the Herod family came to the throne, the first Herod being one of this nation. Idumea therefore comprehended, not the ancient possession of the Edomites only, but the south parts of Judea. After our Lord's time, the whole of Judea was sometimes called by the Greeks and Romans Idumea, who named even the Jews themselves Idumeuns from the country which they possessed.

now so great that to avoid being trod down by those who came to touch him in order to be healed, Jesus was obliged to go aboard one of his disciples boats, out of which, as on other occasions of a like nature, he no doubt taught them the doctrines of salvation. For it was his constant custom to join preaching with the working of miracles, the latter giving efficacy to the former. Mark iii. 9. And he spake to his disciples that a small ship should wait on him, because of the multitude, lest they should throng him. For he had healed many, insomuch that they pressed upon him to touch him, as many as had plagues. 11. And unclean spirits avhen they saw him fell down before him, and cried, saying, Thou art the Son of God. 12. And he straitly charged them that they should not make him known. See on Mat. viii. 4. § 27.

10.

As the Jews never doubted but Messiah would by dint of sword bear down all that opposed him, it must have been very mortifying to the disciples, now that they saw their master flee before such an handful of enemies, and conceal himself in a remote corner of the country. But the evangelist Matthew, to the account which he gives of this transaction, subjoins the reason of it. He observes, that in this Jesus acted agreeably to the ancient prophecies concerning Messiah; and particularly to Isaiah xiii. 1. where it is foretold that Messiah would be no warrior; that he would not make men his subjects by force of arms, but by the power of persuasion; that he would shew gentleness even towards his enemies; and that these mild measures should be attended with perfect success at length. By his preaching, and by the preaching of his apostles, the doctrines of true religion would at last prevail, and the Gentiles, by receiving them, would become his subjects. Mat. xii. 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, (xlii. 1.) 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

Ver. 13. She ju lement to the Gentiles] The word judgment (nguo) in the evangelist, answers to z in the prophet, which the LXX. Prov. viii. 20. have translated by (ahfuz) truth, a name often given to the gospel by the apostles, both in their sermons and writings. Or because in the Old Testament we find the laws of God called his judgments, xgidis here may signify in particular, the great laws of religion, the eternal rules of righteousness, which our Lord preached in person to the nations inhabiting Palestine, and which his apostles afterwards published in his name to the Gentiles. Or the word zgs, in this and the following verse, may signify buliness, fitly called judgment, because it is the most genuine effect of reasoning or judgment. This sense the word xgs or judgment has evidestly, Psal. xxxvii. 6. "He will bring forth thy righteousness as the light,

and

the Gentiles. 19. He shall not strive nor cry, neither shall any man hear his voice in the streets; though Messiah might easily bear down his enemies by force of arms, he shall not strive with martial violence, nor cry the alarm of war in the field of battle, neither shall his voice be heard in the streets, as of an enraged general sacking a conquered town. Agreeably to this prophecy, though Jesus, by the assistance of the wondering crowds that attended him wherever he went, in constant readiness to support him, could have crushed all his adversaries at once, he never made use, either of them, or of his miraculous power for such purposes, but discharged the duties of his mission with all meekness, gathering in his subjects, and overcoming his enemies, not with the force of arms but of truth. And when his enemies attacked him, instead of making resistance, he silently withdrew, being utterly averse to popular commotions. At the same time, in his retreats he always gave the necessary encouragement to those who had any real goodness of heart, however small it might be, agreeably to what was prophesied of Messiah in the proverbial expressions, 20. A bruised reed shall he not break, and smoking flax shall he not quench. Or the bruised reed and smoking flax may signify the weakness of Christ's enemies, whom he could have destroyed as easily as men break a bruised reed, or extinguish a fire that is beginning to kindle, consequently the clause is of the same import with the former. "He shall not strive," &c.-till he send forth judgment into victory. The prophet's words are," till he bring forth judgment to truth:" but his meaning is the same with the evangelist's; to bring forth judgment to truth, being, according to the Hebrew idiom, to make judgment truly to prevail; or, as the evangelist has expressed it, to make it victorious. By no military force, but merely by his own preaching, and by the preaching of his apostles, accompanied with the demonstration of the Spirit, he shall give religion such a powerful efficacy, that in process of time it shall prevail every where, to the utter destruction of idolatry, error, and wickedness: for this latter branch of prophecy relates evidently to after-ages. 21. And in his name shall the Gentiles trust. The original prophecy runs thus: "And the isles shall wait for his law." But the meaning

of

and thy judgment (holines) as the noon day." But whatever sense we put upon the word judgment, there is in the prophecy an evident contrast between the publication of religion made by Moses the Jewish law-giver, and that which Messiah was to make. Moses published the doctrine of salvation only to the single nation of the Jews, whereas Messiah was to publish it to the Gentiles, or rather to all nations, whether Jews or Gentiles. Accordingly, Jesus by retiring at this time from his enemies, and preaching in Galilee, fuifilled the first branch of I aiah's prophecy, He shall sher judgment to the Gentiles; for his audience consisted of Gentiles as well as of Jews, the former flocking to him from the neighbouring country of Syria.

of both passages is the same. For the evangelist uses the name of God here with that latitude of signification which it has in the Hebrew language, where it denotes the Deity himself, his perfec-^ tions, his worship, his laws, and, in one word, every thing relating to religion. Thus, Acts ix. 15: the Lord says of Saul newly converted, "He is a chosen vessel unto me, to bear my name before the Gentiles." Farther, in the language of the Old Testament, the isles commonly denote the idolatrous nations to the west of Judea, inhabiting the islands of Greece and Italy. The prophet's meaning therefore is, that the heathen nations, charmed with the humanity and gentleness of Messiah's disposition, the equity of his government, and the beauty and rectitude of his laws, shall trust in him, or obtain for themselves protection and safety by becoming his subjects.

§ XLVIII. The Pharisees in Capernaum ascribe Christ's miracles a second time to Beelzebub. (See § 35, 36, 86.) He confutes that calumny. They ask the sign from heaven the first time. (See § 68. 86.) The sign of the prophet Jonas promised the first time. (68.) Our Lord's mother and brethren visit him. (See § 53. 57.) Mat. xii. 22,-50. Mark iii. 22,-35. HAVING dismissed the immense crowd that had gathered round him on his arrival in Galilee from the passover, he left the lake, and went home to Capernaum, accompanied by certain scribes who had come down with him from Jerusalem to watch him. Or, if these men did not accompany him from the metropolis, they followed him quickly to Capernaum. For Mark assures us they were there when Jesus performed the miracle upon the blind and dumb demoniac, which is now to be related. This afflicted person was brought by his friends to Jesus, immediately on his return home. Perhaps they had been waiting for his arrival some time. Jesus did not disappoint their expectations. With great benignity he cured the man in an instant. So extraordinary a miracle (see on Matt. xv. 30. § 67.) in which the noblest sense, and likewise the most useful faculty of the human body were restored together, astonished the multitude beyond measure, and therefore highly extolling the author of the miracle, they called him the Son of David, that is, the Messiah. Mat. xii. 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?--But the Pharisees who had come down from Jerusalem, impudently and maliciously affirmed, in the several companies of the spectators who were talking of the miracle, that he had performed it purely by the assistance of the devil. 24. But when the Pharisees (Mark, the Scribes which came down from Jerusalem) heard it, they said, This fellow doth

not