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The disciples pluck and eat

CHAP. XII,

ears of corn on the sabbath day.

men by their conduct, 33-37. Jonah a sign of Christ's death and resurrection, 38-40. The men of Nineveh and the queen of the south shall rise up in the judgment against the Jews, 41, 42. Of the unclean spirit, 43–45. Christ's mother and brethren seek him, 46-50.

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T that time Jesus went on the unto him, Behold, thy disciples do A. M. 4031. sabbath day through the corn; that which is not lawful to do upon and his disciples were an-hungred, the sabbath day. and began to pluck the ears of corn, and to

eat.

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3 But he said unto them, Have ye not read what David did, when he was an-hungred,

2 But when the Pharisees saw it, they said and they that were with him;

a Deut. 23. 25. Mark 2. 23. Luke 6. 1.

b 1 Sam. 21. 6.

NOTES ON CHAP. XII.

Verse 1. At that time Jesus went on the sabbath day through the corn] "The time is determined by Luke in these words, & σa66aтw derigongwrw, that is, on the sabbath from the second-first.

"1. Provision was made by the divine Law, that the sheaf of first-fruits should be offered on the second day of the Passover week, Levit. xxiii. 10, 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, Exod. xii. 16. Levit. xxiii. 7. Hence the seventy, SZZUGIOD TAS BEWTNs, 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.

newτov, the first sabbath after the second day of the Pass-over. This is deuregodeuregov, the second sabbath after that second day. And so of the rest. In the Jerusalem Talmud, the word so now shebeth protogamiya, the sabbath, węwToyamas, of the first marriage, is a composition not very unlike." Lightfoot.

His disciples were un-hungred] 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! Se pælend for on reste-dæg ofer æcras. rodlice hyr leonning-cnihtar hingrede. and hig ongunnun pluccian pa ear and eran-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 honourable to suffer the want of all temporal things in fellowship with Christ and his followers, than to have all things in abundance in connexion with the world.

Verse 2. Thy disciples do that which is not lawful to do] 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 deferred their operations to that day. It was through this, that Pompey was enabled to take Jerusalem. Dion Cass. lib. xxxvi.

"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 suppli-Jews were so superstitious concerning the observation of the catory, 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, (Levit. xxiii. 15, 16, 17.) did respect the giving of thanks for the finishing and housing of the barleyharvest. Therefore, in regard of this relation, these two solemnities were linked together, that both might respect the Those who know not the spirit and design of the divine harvest; that, the harvest beginning; this, the harvest end-Law, are often superstitious to inhumanity, and indulgent to ed: 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, Deut. xvi. 10. The true calculation of the time between, could not otherwise be retained, as to sabbaths, but by numbering thus: this is caccaro Surgo

impiety. An intolerant and censorious spirit in religion, is
one of the greatest curses a man can well fall under.
Verse 3, 4. Have ye not read what David did] The original
history is in I Sam. xxi. 1-6.

When he was an-hungred] Here hearken to Kimchi producing the opinion of the ancients concerning this story in these words: "Our Rabbins of blessed memory say, that he

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Verse 6. In this place, is one greater than the temple.] Does not our Lord refer here to Mal. iii. 1.? Confer this with Heb. iii. 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, ver. 8. The Son of man is Lord of the sabbath-is Institutor and Governor of it. Compare this with Gen. ii. 3. and see the notes

gave him the shew-bread, &c. 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 cat
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 || there.
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] Tous agτous Ins godeσin;—in Hebrew, lechem panim-bread of the presence, or faces, because this bread was to be set continually, lipney Yehovah, before the face of Jehovah. See the notes on Exod. xxv. 23. and 30.

"Since part of the frankincense put in the bread was to be burnt on the altar for a memorial, Lev. xxiv. 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. Sce Rev. i. 6. v. 10. xx. 6. also 1 Pet. ii. 5." Parkhurst.

Verse 5. The priests-profune 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, Exod. xxix. 38. Numb. xxviii. 9.

Verse 7. I will have mercy, &c.] See this explained, ch. ix. 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 verse 4 to verse 8. Verse 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. i. 10. shews 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.

Verse 10. 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.

Verse 11. If it fall into a pit on the sabbath day, &c.] 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

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(the owner) bring him food in that place if he can; but if he || tence of the living God would have, in a moment, restored 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 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. Joshuah 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 cauons 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 most readily obeyed. It is not sinful to hearken to it, but it must not govern nor determine by itself.

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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.

Verse 14. 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.

Verse 15. Jesus-withdrew himself from thence] It is the Verse 12. How much then is a man better than a sheep?] Our part of prudence and christian charity, not to provoke, if Lord's argument is what is called argumentum ad hominem: possible, the blind and the hardened; and to take from them they are taken on their own ground, and confuted on their the occasion of sin. A man of God is not afraid of persecuown maxims and conduct. There are many persons who call tion; but as his aim is only to do good, by proclaiming, every themselves christians, who do more for a beast of burden or where, the grace of the Lord Jesus, he departs from any pleasure than they do for a mau for whom Christ died! Many place, when he finds the obstacles to the accomplishment of his spend that on coursers, spaniels, and hounds, of which multi-end are, humanly speaking, invincible; and that he cannot do tudes of the followers of Christ are destitute:-but this also good without being the means of much evil. Yield to the shall come to judgment.

Wherefore, it is lawful to do well, &c.] This was allowed by a multitude of Jewish canons. See Schoetgen.

Verse 13. 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 be lieve, is, often, that faith by which the soul is healed.

A little before (verses 6 and 8,) Jesus Christ had asserted his Godhead, in this verse he proves it. What but the onnipo

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 mean 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.

Verse 16. Charged them that they should not make him known] See chap. 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 neces

Prophecies fulfilled in Christ.

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ST. MATTHEW.

18 Behold my servant, whom I An. Olymp. 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 Jews blaspheme,

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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,

19 He shall not strive, nor cry; neither shall Is not this the son of David? my 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.

a Isai. 42. 1. ch. 3. 17. & 17. 5.- - See ch. 9. 32. Mark 3. 11. Luke 11. 14.

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24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.

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25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against

d Ch. 9. 34. Mark S. 22. Luke 11. 15.-—— Gr. Beelzebul: and so ver. 27. fch. 9. 4. John 2. 25. Rev. 2. 23.

sity. Indeed he always used his power less on his own account, sires must not be stifled, but encouraged. than on that of men.

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Verse 18. Behold my servant] This title was given to our blessed Lord in several prophecies. See Isa. xlii. 1. liii. 2. Christ assumes it, Psal. xl. 7-9. compare these with John xvii. 4. and Phil. ii. 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 mag-Jewish opposition, and Gentile impiety. He will continue by nify their maker.

these mild and gentle means to work till the whole world is christianized, and the universe filled with his glory.

Verse 21. And in his name shall the Gentiles trust.] Exovel, they shall hope. Jesus Christ is the sole hope and trust of mankind; to trust and hope in his name JESUS, is to expect salva

And he shall shew judgment to the Gentiles.] That is, He will publish the gospel to the heathens, for the word go here answers to the word on mishpat of the prophet, and it is used among the Hebrews to signify laws, precepts, and a whole system or body of doctrine. See Psal. xix. 19. cxix. 30,||tion and all things necessary from him alone, to despise, com

39. Isa. lviii. 2.

Verse 19. He shall not strive, nor cry] The spirit of Christ is not a spirit of contention, murmuring, clamour, 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.

paratively, 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.

Verse 22. One possessed with a devil, blind, and dumb] A person from whom the indwelling demon took away both light Verse 20. A bruised reed shall he not break] A reed is, in and hearing. Satan makes himself master of the heart, the Scripture, the emblem of weakness, Ezek. xxix. 6. and a bruised || eyes, and the tongue of the sinner. His heart he fills with the reed must signify that state of weakness that borders on disso-love of sin; his eyes he blinds that he may not see his guilt, lution and death.

And smoking flax shall he not quench] Avoy TUDOμEVOV. Ao means the wick of a lamp, and Tuoμevoy 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 de

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, &c. None but Jesus can redeem from this threefold captivity.

Verse 23. Is not this the son of David?] Is not this the true Messiah? Do not these miracles sufficiently prove it? See Isai. xxxv. 5.

Verse 24. Beelzebub] See chap. x. 25.

Verse 25. Every kingdom divided against itself is brought to desolation] Our Lord's argument runs thus, "The welfare of any kingdom, city, or family depends on its concord and una

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vided against himself; how shall then his king-man's house, and spoil his goods, except he first dom stand? bind the strong man? and then he will spoil his house.

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

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

a Dan. 2. 44. & 7. 14. Luke 1. 33. & 11. 20. & 17. 20, 21.

Isai. 49. 24. Luke 11. 21, 22, 23.

nimity: 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, ver. 24. was not expressed, and Jesus knowing their thoughts, gave them ample proof of bis 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!

Verse 26. 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.

Verse 27. 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 Acts xix. 13, 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 cast 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 dæmons 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.

Perhaps the Spirit of God is here mentioned by way of орроsition 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 Schoetgen 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. Eplace, from avw, 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 shewed that their expectation was but pretended. They were too carnal to mind spiritual things.

Verse 29. Else how can one enter into a strong man's house] Men, through sin, are become the very house and dwellingplace 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.

Verse 30. 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 them. 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. Verse 28. But if I cast out devils by the Spirit of God] He who does not help the true shepherd to gather his flock

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