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3 But he said unto them, Have ye not read what David did when he was a hungered, and they that were with him;

4 How he entered into the house of God, and did eat the show-bread, which was not lawful for him to eat, neither for them which were with him,

not, then, because the disciples took some of the grain through which they were passing, that they were censured, but because they did it on the Sabbath. Thus they were accused of having violated the Sabbath. Among the Jewish rules enforced at that time, was one that forbade reaping on the Sabbath; and the plucking of the grain, and rubbing it in their hands (Luke 6: 1), the Pharisees regarded as a kind of reaping. The punishment for violating the Sabbath, according to the Jewish law, was death. See Ex. 35: 2. Num. 15:32-36.

3. Jesus vindicated his disciples by ascribing their conduct to necessity. They were in need of food. He appealed first to an incident in David's life. What David did. See 1 Sam. chapter 21st. The examples of distinguished pious men, recorded in the Old Testament, had much weight with the Jews. In the instance to which Jesus referred, a priest also was concerned; and according to Deut. 17 8-13, the decision of a priest had much authority. With this incident in the life of David the Jews would not find fault; and the reason which justified David would also justify the disciples.

4. The house of God; the tabernacle, which was a movable sanctuary, prepared during the travels in the desert while the people were on the way to the promised land. Ex. 25: 1-9. 36: 1-7. The tabernacle continued to be the house of worship, till Solomon built the temple. 1 Kings 5: 5, 8, 13, &c. || The show-bread. In Lev. 24: 5-9, directions were given for baking twelve cakes, to be renewed every Sabbath, and to be

but only for the priests?

5 Or have ye not read in the law, how that on the Sabbathdays 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.

placed, with frankincense sprinkled over them, in a prescribed order, on a table in the tabernacle, which was covered with gold. Ex. 25: 23-30. These cakes, having thus been set out before the Lord, were regarded as peculiarly holy, and were to be eaten by the priests only. These were the show-bread.

5. In the law; of Moses, particularly the statutes which have respect to the religious services of the Sabbath. || The priests in the temple profane the Sabbath. The Pharisees had accused the disciples of violating the Sabbath, because, by rubbing the ears of grain, they had performed labor. Jesus reminded them, that the very law itself prescribed some labor for the priests on the Sabbath, even in the sanctuary. Num. 28: 9, 10. The sacrifices which they were required to offer, called for some labor on their part. Thus he showed, that the circumstances of men are to be taken into account; and that, in some cases, what some persons might call work on the Sabbath, would not be a violation of the Sabbath.

6. One greater than the temple; possessing more authority, more right to control the conscience; one whose permission to do a thing is of more weight than any prohibition to do it which was grounded on reverence for the temple. Of course, he meant himself. This he expressed fully in the 8th verse.

At this point, Mark (2: 27) inserts an additional thought, suggested by our Lord in vindication of the disciples; "the Sabbath was made for man, not man for the Sabbath." That is, the Sabbath was appointed for the

7 But if ye had known what | saying, Is it lawful to heal on this meaneth, I will have mercy, the Sabbath-days? that they and not sacrifice, ye would might accuse him.

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 Iman which had his hand withered. And they asked him,

benefit of man; and therefore is not of such a nature as to require man to subject himself to misery in order to observe it. Man was not created in subordination to the Sabbath, as though certain statutes concerning the Sabbath must inevitably, on all occasions, be obeyed, whether they comport, or do not comport, with man's well-being.

7. In still another way, Jesus showed the impropriety of the Pharisees' accusation. They had overlooked the true nature of religion, and had given an undue prominence to external ceremonies, while they neglected the kind and merciful temper which is more pleasing to God. I will have mercy; I choose, or prefer, mercy. Not sacrifice; that is, comparatively speaking, I ask not for sacrifice, for external service; I require a merciful spirit. I choose a merciful spirit rather than the offering of sacrifices. See Hosea 6: 6. Compare also Matt. 9:13. The Pharisees urged the external observance of precepts, while they neglected inward piety, especially the exercise of a kind and benevolent temper. Compare Matt. 23: 23. Had they considered well the nature of God's requisitions, they would not have passed censure on such innocent acts as a man's plucking a little grain on the Sabbath to appease the cravings of hunger, while passing through a field.

8. Lord of the Sabbath-day. Jesus declared his right to regulate the

Il 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.

Sabbath, without respect to any existing opinions on the subject. This was indeed taking very high ground; but it pertained to the province of the Messiah. Compare, as parallel passages, Mark 2: 23-28. Luke 6: 1-5.

9. The event next related appears, by Luke 6: 6, to have taken place on another Sabbath. Matthew unites it in his history with the preceding, on account of the similar circumstances of the two events.

10. Withered. The condition of a limb said to be withered, was caused by a contraction of the muscles, and was very dangerous. A person, when seized with such a contraction, was unable to alter the position of the limb which was affected. If the hand, for instance, was extended, he was unable to draw it back; if it was not extended, he became unable to stretch it out. It became diminished in size, and dried up. Compare 1 Kings 13: 4-6. Is it lawful to heal on the Sabbath-days? Many of the Jewish teachers contended that it was not lawful to heal on the Sabbath, unless there was danger of death.

11, 12. By the value of a man's life and happiness, compared with a sheep's, Jesus showed the utter impropriety of the Pharisees' opinion respecting healing on the Sabbath. The Jewish teachers expressly permitted a person to take a sheep out of a pit on the Sabbath. To do

13 Then saith he to the man, and great multitudes followed Stretch forth thy hand. And him, and he healed them all; he stretched it forth; and it 16 And charged them that was restored whole, like as the they should not make him other.

14 Then the Pharisees went

out, and held council against him, how they might destroy him.

15 But when Jesus knew it, he withdrew himself from thence:

well; to perform a good, a merciful act.

13. Stretch forth. Such a command might seem inconsistent with what is stated in the note on v. 10. But He, who gave the command, could also, and did, impart the requisite muscular power. So in regard to all the commandments of Christ, in respect to all men, we should remember, "he giveth power to the faint, and to them that have no might he increaseth strength." Is. 40: 29. Compare, as parallel passages, Mark 3: 1-6. Luke

6:6-11.

SUGGESTIONS. 1. Notice the captious disposition of the Pharisees. All the Saviour's works were upright and benevolent; yet the Pharisees were constantly inclined to find fault.

2. Let us beware of magnifying outward, and especially uncommanded, observances, to the neglect of inward piety, and the cherishing of kind and just affections.

3. Notice the benevolence of the Saviour. vs. 7, 12, 13.

4. While we ought carefully to observe the Sabbath, we ought also to remember that true piety dwells in the heart, and consists in love, humility, and benevolence, as much as in outward obedience to God's commands.

5. The Pharisees made religion a grievous yoke. But Christ's yoke is easy.

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

overcome by the arguments of Jesus. But their hearts were not rightly affected, and they plotted his destruction. Held a council; held a consultation.

15. Great multitudes followed him. The common people were better disposed, and were favorably affected by his miracles and teaching; nor was he deterred by the evil designs of the Pharisees from prosecuting his work of mercy.

16. They should_not

make him

known. The Pharisees had already become greatly excited against him; and it would have been unseasonable in Jesus to have encouraged the people to spread abroad reports of new miracles. He knew what work he had to perform, and what was the best way of accomplishing it. Hence he sometimes withdrew from public observation, and forbade those who had been benefited, to speak of him publicly, lest he should excite too soon that hostility which was to crucify him.

17. By Esaias. See Is. 42: 1–3. Besides the reason just hinted, the character of Christ furnished a reason for his frequently seeking retirement. He was not disposed to be contentious; he was not turbulent. He was remarkably gentle and kind, while yet he was carrying into effect the designs which he had formed. Hence, when it would consist with his duty to retire from the public gaze, and to spend some time in obscurity, he gladly availed himself of the privi

14. The Pharisees felt themselves lege."

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.

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

18. Show judgment; make known that which is just; righteousness, the truth. To the Gentiles; to the nations.

19. He shall not be disposed to make a tumult.

20. Smoking flax; a shoking wick. The wick whose flame is just expiring, or which has expired, but which still has a faint spark, he will not rudely quench. The whole verse is expressive of the utmost benevolence and mildness. || Till he send forth to victory; till he advance to a victorious issue. Judgment; his just or righteous cause. He will accomplish a victory; but not after the manner of this world. He will do it in the exercise of meekness and benevolence, and will establish, in this way, his reign in the hearts of men.

21. In his name; in him. || The Gentiles; the nations. In the passage as found in Isaiah, mention is here made of "the isles." By isles are meant remote countries, well corresponding to Gentiles.

We cannot but ADMIRE, 1. The prudence of Jesus. He would not encourage a needless excitement, nor needlessly provoke opposition.

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 then shall his kingdom stand?

27 And if I by Beelzebub

2. The mildness and gentleness of Christ.

3. The firm, undeviating prosecution of his object, while yet he had a due regard to the circumstances of the people.

23. The son of David; the Messiah, the long-expected King.

24. The Pharisees saw that the common people were ready to hail Jesus as indeed the Messiah. To prevent this, they threw out injurious insinuations. Beelzebub. See on 10: 25.

25, 26. In refuting the calumnious charge made by the Pharisees, Jesus presented several considerations. He first showed how absurd it was to make such a representation, as though Satan would fight against himself. Would Satan thus endeavor to destroy his own power? The word house here means family.

27. Jesus next hinted at the manner in which the accusation of the Pharisees would recoil upon themselves. Their disciples (for this is the meaning of the word children, as here used) professed to cast out demons, and the Pharisees professed to believe that they did cast them out. Now, said Jesus, If you say I cast out de

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

mons by the aid of Beelzebub, how can you avoid the charge of your disciples' casting them out by Satan's aid? Your disciples profess (Acts 19: 13-19) to cast out demons by certain ceremonies: I cast them out by a word. If I do it by Beelzebub, surely your disciples do it by no superior power. They shall be your judges; by producing their case as an illustration, I show you your injustice and calumny. This was an argument which would come directly to the bosoms of these men, and must have produced sensations of defeat and shame. Of course, they would not allow, that their disciples were in league with Satan; but they could not justly avoid such a conclusion, if their charge against Jesus had been just. It is well to notice here, that the Saviour did not assert that their disciples actually cast out demons; but as they pretended to do so, he met them on their own ground. Without debating the question, he argued from their pretensions.

28. He then presented the case as it really was. By the Spirit of God; by divine energy, the power of God; Luke says (11: 20), by the finger of God. Kingdom of God; the promised reign of God on earth; the administration of the King Messiah. Jesus thus represented the expelling of demons as one of the evidences of his being truly the Messiah.

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.

unto

31 Wherefore I say 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.

furniture and goods. So Satan must be overcome by superior power, in order that he may let go his captives. So far from being in league with Satan, Jesus, by this illustration, represented himself as having a contest with him, and obtaining a victory over him, and in this way dispossessing him of his prey. Spoil his goods; seize upon his property.

30. He that, &c. The remark in this verse seems to be a proverbial saying, applicable to a variety of cases. Here, the idea is, that between Jesus and Satan there is hostility. Christ is not on the side of Satan; Satan is not on the side of Christ. Satan was not working for Christ; but, instead of gathering for him, was scattering away from him that which was his due. There is utter opposition of interests between Satan and Christ.

31. Having thus shown, by the absurdity of the charge (vs. 25, 26); by the manner in which it would recoil upon themselves (v. 27); by the superiority to Satan which casting out demons implied (v. 29); by the utter opposition between himself and Satan (v. 30), how entirely groundless was the charge made by the Pharisees, he then proceeded to point out the exceeding criminality of the charge, and the danger to which it subjected those who made it. Blasphemy. This word, in the Scriptures, is of the same 29. He next asserted that the fact signification as the word calumny in of his truly casting out demons clearly ordinary use. The Pharisees had, on evinced his superiority over Satan this occasion, used exceedingly caand all his hosts. There must be alumnious expressions against the Saconquest, before the castle of an viour; and that with reference to his armed man can be despoiled of its miraculous operations, which indi

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