St. Peter was accustomed to trace inspired utterances to their Divine source, as in i, 11, where, in alluding to the sayings of the ancient prophets, he attributes the testimony which they gave beforehand to the sufferings of Christ, and to the glory that should follow to "the Spirit of Christ which was in them." Criticising the grammatical construction of the sentence in the original, Dr. Forbes asserts that the true rendering in English would be, "Unto the spirits that are in prison He went and preached when they were disobedient in time past, what time the long-suffering of God was waiting in the days of Noah." That preaching was effected through the instrumentality of Noah, described in 2 Peter ii, 5, as "a preacher of righteousness." The argument of the whole passage he understands to be this: St. Peter is exhorting the disciples (iii, 17) to "suffer for well-doing," even though it should be unto death, because death in the flesh is quickening in the spirit, which he illustrates and enforces by the example of Christ, who "being put to death as to the flesh," was thereby "quickened as to the Spirit," and made now a "quickening Spirit" to all who receive Him. The purpose of the verses iii, 19-22, is to afford proof of the by no means obvious proposition that Christ's Spirit received so great an accession of quickening power by His submission to death. This proof of St. Peter supplies by contrasting the spiritual effects produced by the preaching of Noah and the waters of the Flood" few, that is, eight souls," being all that would listen to the warning addressed to the world-with those which were then resulting, and which were to continue to result through successive ages, from "the resurrection of Christ Jesus, who is gone into heaven," and who "is saving" (a preferable rendering to the "doth now save in verse 21) His disciples, enabling them to give "the answer of a good conscience towards God." Dr. Forbes' conclusion is thus stated :-"It is therefore to a voluntary dying in the flesh, like Christ's, that a quickening' or 'living according to God in the spirit' is promised-not to the dead in Hades. "The dead" in chap. iv, 6, consequently cannot denote those who were dead already, previously to the coming of Christ, otherwise the parallel is made void, and the apostle's exhortation, founded on the example of Christ, divested of meaning. Those that are already dead have no flesh' in which they could be judged according to men;' and since the being quickened and living according to God in the spirit,' is dependent upon their arming themselves with the same mind as Christ to suffer in the flesh,' those here intended cannot have been already dead at the time when the Gospel was preached to them." "And Jesus said unto Simon, Fear not : from henceforth thou shalt catch men." THESE words were addressed to Peter. Others were at the time associated with him in the call to become the disciples of Jesus Christ, preparatory to their Jentering upon the apostolic office. A prominent duty of this office was to gather disciples from among "all nations," and organise them into a community, of which Christ was to be the head, to be known as "The kingdom of heaven." The means to be used in the accomplishment of their mission was to preach the Gospel, and everyone who believed was recognised to be a subject of this kingdom. The word used by Jesus Christ in describing their mission is zōgrōn, the sense of which Robinson gives as explanatory of this text, "to win over." Donegan translates it, "to revive." Others translate it, "to make alive, to recall into life." It is literally, "Thou shalt be catching men alive." The only other passage in the New Testament in which the word occurs is 2 Tim. ii, 26, where men are said to be "taken alive by the devil at his will." All these meanings of the word combine in defining the office of the ministry, which is the instrument Jesus Christ has ordained for gathering subjects into His kingdom. Their work is to win those who are in subjection to the powers of the world, and who are alienated from Jesus Christ in their hearts, and make them His disciples. The winning power placed in the hands of the ministry is the Gospel; but as it is written, “No man can see the kingdom, except he be born again," there is a lifegiving power imparted to the Word preached, to make it effectual in obtaining the end for which it is preached. By it, sinners dead in sins are quickened. The difference between the phraseology of this text and the parallel text in Matthew and Mark is, that the latter expressed the object to be accomplished by the ministry; the former contains the mode in which the end is accomplished; it brings into notice the transition in the condition of men who, through the instrumentality of the ministry, are turned from darkness to light, and from the power of Satan unto God. Too many have no idea of the subjection of their temper to the influence of religion, and yet what is changed if the temper is not? If a man is as passionate, malicious, resentful, sullen, moody, or morose after his conversion as before it, what is he converted from or to? NOTES ON THE VERSES. MARK XII, 28-34.-After the controversies recorded in the preceding verses, Luke adds (xx, 39), " and after that they durst not ask Him any more questions." But Mark interposes a brief narrative as to a question propounded by a Scribe, in reply to whom our Lord states what is the first and greatest commandment. This is followed by discourses on several important subjects. At present we have to do with the Scribe's question and Christ's reply.-"The Scribe inquired, for his own instruction and that of the people, which was the greatest of the commandments. In reply Jesus referred, not to any particular precept or prohibition, but to two comprehensive statements respecting the dispositions and habits which men should cultivate-the supreme love of God, and the love of others as of themselves. When the questioner acknowledged that these were better than all outward religious services, he was commended for his spiritual discernment, and told that he was near to the kingdom of God. The law of Moses was in part like other laws: it contained rules of action, delivered by authority, and supported by rewards and penalties, which were connected with conduct, irrespective of character; the man who did them lived and prospered by them. But besides these rules it had directions referring to the dispositions of the mind, which are not within the province of ordinary laws, not admitting of definition and enforcement; and these are of the highest moment. The question respecting the comparative value of the commands was much discussed among the Jews, and generally with a reference to the first class of commands, those concerning actions. Jesus passes over these, and selects two of the second class, respecting dispositions "-(Godwin). 28. From the parallel passage in Matt. xxii, 35, we learn that the questioner was one of the Pharisees, and that he was a doctor or teacher of the law. It is also there said that he put the question to prove Jesus" tempting Him;" but it does not follow that the intention was evil. It was what we should call a test question, and Mark's account clearly sets the man before us in a favourable light, while Jesus Himself avowed that "he was not far from the kingdom of God." 29.-In His reply, Christ quoted from Deut. vi, 4. Possibly as He did so, He may have pointed to the Scribe's "tephillin," the little leather box which he wore bound upon his forehead, which would contain in one of its four divisions this passage, which every pious The Rabbis had so overloaded the Israelite repeated twice a day. law by "the traditions of men "that they said there were 248 affirma tive precepts and 316 negative ones. religion to two general principles. recite these words. Jesus reduces this complicated 30. Every one word used here is significant. The vital principle, the life, is to be engaged, and so the intellect, the whole mental life, and so all the force, the enthusiasm, and working power of the nature. It is as if Jesus had said, "Thou shalt love the Lord thy God with all thy powers, with a sincere, a fervent, an intelligent an impelling love." (See Prov. xii, 5; Psalm cxix, 15, 97; 2 Cor. x, 5; Phil. i, 9; Eccles. ix, 10; Rom. xii, 11; Eph. vi, 6, 7; Col. iii, 23.). The three terms, "heart," "understanding," and "soul" refer to the chief manifestations of the mind-intelligence, sensibility, and energy." A precept so narrow as to measure the smallest thought of the smallest man; so broad as to compass the mightiest outgoings of the largest angel, so perfect as to bind all moral beings to the throne of God, and produce eternal and universal harmony, and happiness, and progress."-(Bishop Thomson).-"Jesus Christ answered the Scribe in the Scribe's own spirit-a spirit of the deepest solemnity and veneration. The words of the commandments, as pronounced by Jesus Christ, are simply majestic. Without exposition, paraphrase, or enlargement, Jesus Christ repeated the words of eternal life. There is a Scriptural answer to every great spiritual question. He who returns answers in the words of Scripture will most satisfy the desire of every earnest heart"-(City Temple). 31.-The Scribe had asked for the first and greatest commandment; Jesus gives him the first and second, and quotes Lev. xix, 18. Matthew adds the words, "On these two commandments hang all the law and the prophets."-" What can be a completer answer to the inquiry of the lawyer than Thou shalt love the Lord thy God with all thy heart?' and to accommodate himself still further to the lawyer s possible condition, he says, 'There is another commandment very nearly as great,' and looking at him like a judgment, searching him through and through like a fire, he said, 'Thou shalt love thy neighbour as thyself.' If a lawyer can do that, I know not what he cannot do" (Dr. Parker). 32.-Brave words uttered by a sincere speaker. It must have required some courage for the Scribe thus to commend Jesus in the presence and hearing of his companions and associates. This incident is full of suggestion to preachers. We should speak so as to compel those who hear us to acknowledge that our word is true. And how can we do this if we are not ourselves convinced? Only he who is in earnest, whose own religious life is a reality and not a mere profession, can speak so as to convince others. 33.-The Scribe, in his reply, gathers up into one full sentence some of the great utterances of the Old Testament which prove -the superiority of love to God and man over all mere ceremonial observances. (See 1 Sam. xv, 22; Psa. li; Hosea vi, 6; Micah. vi, 6-8.) His answer showed that he had studied the spirit no less than the letter of the Scriptures. 34.-" This man had hold of the principle in which law and Gospel are one; he stood, as it were, at the door of the kingdom of God. He only wanted (but the want was, indeed, a serious one) repentance of faith to be within it"—(Alford). "Jesus Christ recognises every particle of good that is in a man-good directions and tendencies, as well as successful results "-(Parker). Our Lord's method of dealing with this man suggests that we do wisely when we encourage inquiries. Many men are entertaining anxious and serious thoughts which a kindly word may develop into life. On the other hand, chilling indifference, or an unwise reply, may freeze them to the soul, and we may destroy where we might save.-No man dare question Christ after that; that is to say, not as an enemy. Courage soon. subdues opposition. HOMILETIC HINTS. Verse 28." Perceiving that He had answered them well." These words may suggest a sermon on indirect influences: Jesus was answering His enemies, but the tone and manner of His reply encouraged an unknown friendly man to propound his question. Learn (1) that our words tell on others besides those to whom they are spoken; (2) that the way in which we speak on one subject may affect our hearers in their opinion about others; (3) that we can best answer opponents by keeping strictly to the point. 28-34-1. The Scribes were chiefly taken up with the lesser things of religion, forms, &c.; but Christ shows what are the weightier matters of the law. 2. That is an easy religion which occupies itself about trifles. 3. Religion is incomplete without works. When preachers say "Only believe" they forget that "faith without works is dead." 4. True love to man flows from love to God. commandments are for us: do we keep them? 5. These NOT FAR OFF.-Ver. 34.-I. The characteristics of those who are not from the kingdom: (1) They may possess considerable knowledge of Scripture; (2) they may make a candid confession of their belief; (3) they may have strong convictions of sin; (4) they may have a desire to amend their lives; (5) they may have partially |