forth his hand, and touched him, saying, I will be thou clean. : And immediately the leprosy departed from him. 14 And he charged him to tell no man: but go, and shew thyself to the Priest, and offer for thy cleansing according as Moses commanded, for a testimony unto them. 15 But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities. 16 And he withdrew himself into the wilderness, and prayed. 17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the

:

law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem and the power of the Lord was present to heal them. 18 And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him. 19 And when they could not find by what way they might bring him in because of the multitude, they went upon the house top, and let him down through the tiling with his couch into the midst before Jesus. 20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. 21 And the Scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone? 22 But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts? 23 Whether is easier, to say, Thy sins he forgiven thee; or to say, Rise up and walk? 24 But that ye may know that the Son of man hath power upon earth to forgive sins, (he said

[and casts out demons.

unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go unto thine house. 25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. 26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.

29 And Levi

27 And after these things he went forth, and saw a Publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me. 28 And he left all, rose up, and followed him. made him a great feast in his own house : and there was a great company of Publi cans, and of others that sat down with them. 30 But their Scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with Publicans and sinners? 31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. 32 I came not to call the righteous, but sinners to repentance. 33 And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink? 34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them? $5 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.

36 And he spake also a parable unto them; No man putteth a piece of a new garment upon au old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not

Ver. 16. Into the wilderness-literally," Into the deserts;" Camp. "Solitary places," which being in the plural implies (as Mr. Wesley remarks), that he retired frequently for prayer.

Ver. 17. And the power of the Lord was present to heal them-Query, whom? Not the Pharisees and lawyers, surely. We apprehend that part of this passage should be read in a parenthesis, thus: Ver. 15. "Great multitudes came.... to be healed (and he withdrew, &c. .... And it came to pass on a certain day, as he was teaching, and there were Pharisees, &c. sitting by....), and the power of the Lord was (present) to heal them;" viz. the multitudes that came to be healed. So (for substance) Glassius, Doddr. Camp. and Boothroyd. It is evident enough from what follows, that the Pharisees came not to be healed, but to cavil and find fault.

Ver. 18-26. And, behold, men brought in a bed, &c. This is the same narrative as in Matt. ix. 2-8, where we offered some general remarks; and in Mark 1. 3-12, with some variation of circumstances, which we shall point out in the Notes.

Ver. 19. They went upon the house top, and let him down through the tiling.-There is some difficulty in understanding this, since the eastern houses are not roofed as ours are, but generally flat, and paved. (Note on Matt. xxiv. 17.) It is possible enough that this pavement (whether of tiles or plaster) might be opened without much injury to the house; but the explanation offered in our Note on

Mark ii. 4, seems much more natural and unexcep; tionable. The Note (Matt. xxiv. 17) above referred to, not only informs us that their houses were flat, but that they often had a private staircase, by which this poor man might be carried up, and being lifted over a low parapet wall, let down into the courtyard, where the congregation were assembled, and immediately before our Saviour. But it is added, they let him down through the tiling. Mr. Taylor (the same ingenious writer quoted on Mark) explains these tiles, not of common red tiles, but of tiles glazed or painted (like the dutch tiles which ornamented many of our chimney corners half a century ago), with which the inner fronts of their houses are, ac cording to Dr. Shaw, frequently embellished. Now it was not through, but by the way of these tiles (as the Gr. prep. dia is used, Acts ix. 25, and 2 Cor. xi. 33), as Dr. Shaw and Mr. T. explain it, that this poor man was let down with his couch, or bed. See Shaw's Travels; Chap. Physical Obs.; Taylor's Fragments, No. cciv., with plate.

Ver. 27-32. After these things, &c.-The parallel accounts of this event will he found Matthew 18. 9-13, and Mark ii. 14-17.

Ver. 30. Their Scribes, &c. that is, the Scribes and Pharisees of that place. Camp. Ver. 33-39. And they said unto him, &c.-The parallel texts to these are Matt. ix. 14-17; and

Mark ii. 18-22.

The twelve]

with the old.

37 And no man putteth new wine into old bottles; else the new

wine will burst the bottles, and be spilled, and the bottles shall perish. 38 But new wine must be put into new bottles; and both are preserved.

39 No man also having drunk old wine straightway desireth new: for he saith, The old is better.

CHAP. VI.

AND it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. 2 And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? 3 And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him; 4 How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat, but for the Priests alone? 5 And he said unto them, That the Son of man is Lord also of the sabbath. 6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7 And the Scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? 10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11 And they were filled with madness; and communed one with another what they might

do to Jesus.

CHAP. VI.

[apostles chosen.

12 ¶ And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.

13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;

14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,

15 Matthew and Thomas, James the son of Alpheus, and Simon called Zelotes,

16 And Judas the brother of James, and Judas Iscariot, which also was the traitor.

17 And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;

18 And they that were vexed with unclean spirits: and they were healed.

19 And the whole multitude sought to touch him for there went virtue out of him, and healed them all. (L)

20 ¶ And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for your's is the kingdom of God.

21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.

22 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.

(L) Ver. 12-19. Jesus selects his twelve

"They were mad at Christ, mad at the people mad at themselves. Anger is a short madness; malice a long one."

Ver. 15. Simon called Zelotes or the Zealot. Camp. says that about this time there was a party rising in Galilee under this name; who, though at first only a little enthusiastic, proved, in the issue (according to Josephus), the ruin of their country. (Jos. bk. xviii. ch. 1.)

Ver. 16. Judas Iscariot-that is, "the man of Carioth," a town of Judah: others explain Iscariot as Issachariothes,of the tribe of Issachar. Calmet's Dict. Ver. 22. When they shall separate you-from their company; that is, "expel you from the synagogue; excommunicate you." Camp.

Woes to the rich]

23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like

[and prosperous.

manner did their fathers unto the prophets.

24 But woe unto you that are rich!

voted to private and retired prayer, even when his apostles and most intimate disciples were asleep. In this instance, after spending the whole night in devotion, in a proseucha, oratory, or prayer-house, (as Dr. Watts renders it,) so soon as it was day, instead of retiring to rest, he calls his disciples round him, and chooses the twelve apostles, who are here enumerated. On the parallel text of Matthew, we have offered some general remarks: here we shall be more discriminate.

:

"The wisdom of our Lord's conduct (says Mr. Prebend. Townsend), was eminently displayed in the choice of his apostles they were generally chosen from the iuferior ranks of life; and most of them were fishermen. If the disciples of Christ had been men of rank and distinction, of wealth or eminence; if they had been esteemed for their knowledge or literature, or political influence, these means might, more or less, have been employed for promoting the kingdom of the Messiah, which nearly all the Jews imagined would be of an earthly nature. The success of the gospel, too, would have been attributed, by its enemies at least, to mere human exertions. Hence Caiphas enquired with so much solicitude of Christ respecting his disciples (John xviii. 19), from whose unpretending life less opposition was made to the first beginnings of Christianity for no danger could possibly be apprehended from the efforts of such inferior and illiterate individuals. By this choice, too, all pretence that the gospel was advanced by mere human means was destroyed; and it appeared from the very beginning, that "not many wise, or noble, or mighty, were called." (New Test. arr. vol. i. p. 152.)

....

being the sons of Zebedee and Salome. They were also called "Sons of thunder" (Mark iii. 17), from their hasty temper, which led them to wish to call down lightning on their Master's enemies. (Luke ix. 54.) This James was one of the first mar tyrs to Christianity (Acts xii. 1, 2), but John was the longest lived of all the apostles, and closed the canon of the New Tes tament. (Acts xii.1, 2.)

If Bartholomew (i. e. the son of Ptolemy) be the same with Nathaniel, as is gene rally supposed, we have the history both of him and Philip in John i. 43, &c. One strong argument for this is, that the evangelists who speak of Bartholomew omit Nathaniel; and John, who alone speaks of Nathaniel, omits Bartholomew, and seems to rank Nathaniel with the apostles. (See John xxi. 2.) Matthew, the publican, and Thomas, are well known apostles: the latter, by his incredulity; though he afterwards made an honourable confession of his Lord, John xx. 28. James, the son of Alpheus, called the brother of our Lord (Gal. i. 19), was so only in a lax sense, as probably his cousin german. He is commonly called James the Less (or younger), and by some of the fathers, Bishop of Jerusalem, where he resided. He was author of the Catholic Epistle under his name.

Simon, called Zelotes, was so called to distinguish him from Peter; but the import of this surname is doubtful. Some think it means the same as Canaanite in Matthew and Mark, and others think it was given him on account of his zeal for the Mosaic law. (See Note ou ver. 15.)

Jude (or Judas), surnamed by Matthew Lebbeus and Thaddeus (ch. x. 3), was brother to James the Less, and a faithful adherent to our Saviour. He was author of the Catholic Epistle under his name: and must always be carefully distinguished from the traitor, who is here last named, as truly unworthy of the name of an apostle. For a sketch of his character, see our remarks on Matt. xxvi. 49; xxvii. 1, &c.

These disciples were doubtless wisely selected, with a view to their various dispositions and talents, though of several of them we know too little, to see the propriety of their selection; but this we know, that much of the stability of society, both civil and religious, depends upon a happy combination of the various characters of its members. But that he who could read the heart, should select such a demon of avarice and hypocrisy as Judas Iscariot, may seem mysterious, as, indeed, are all

the ways of God. Judas was perhaps as little suspected by his brethren, as any one of the twelve. So much may be inferred from the repeated hints our Lord gave at the passover to point him out, none of which seem to have been fully understood; for had it been so when Judas went out (John xiii. 28-30), it is highly probable that they would not have suffered him to escape. But these things were done that the Scriptures might be fulfilled, and that the divine decree for our salvation might be accomplished. (Acts ii. 23.)

After Jesus had elected his apostles on the mountain, he came down into the plain, and performed many miracles of healing upon the people; on which occasion it is said, "There went virtue out of him, and healed (them) all." Several expressions, in some respects similar, occur in the preceding gospels, of persons being healed by touching the garments of our Saviour, and of his expressing some peculiar sensation of virtue being derived from him (see Matt. xiv. 36; Mark v. 30, &c.), the nature of which, of course, we cannot fully understand; but the inexplicable fact may lead us to this general and practical observation, that the Scriptures uniformly represent Jesus Christ as the spring, the fountain, the head of that river of life, in which flow all the blessings, temporal as well as spiritual, which God bestows on fallen man. (See 1 Tim. iv. 10.)

(M) Ver. 20-26. Jesus blesses the poor and persecuted, and denounces woes on their rich oppressors. What here follows so exactly corresponds with what is called the sermon in the mount (though possibly that discourse might not be all delivered at one time), that commentators are compelled to consider it either as a part of that, or a repetition of some of the same sentiments, delivered afterwards in the plain, and contrasted with woes denounced against characters, opposite to those on whom he had pronounced his blessing. To these woes we shall chiefly confine our present observations. That poverty of spirit (as explained on Matt. v. 3), a mournful heart, meekness of temper, and especially persecution, should be the blessings of heaven, are things hard to be believed by the world; but that wealth, and plenty, and the applause of the world, are to be reckoned

among its woes and curses, is still more difficult to be credited. But often "what is highly esteemed among men, is abomi. nation in the sight of God." (See Chap. xvi. 15.)

"The chief object of the Pagans," says Mr. Soame Jenyus, "was immortal fame; for this their poets sang, their heroes fought, and their patriots died; and this was hung out by their philosophers and legislators, as the great incitement to all noble and virtuous deeds. But what says the great Christian legislator to his disciples on this subject? "Blessed are ye when men shall revile you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad, for great is your reward in heaven." (Matt. v. 11, 12.) So widely different is the genius of the Pagan and Christian mo rality!

"Nothing, I believe (adds the same ingenious writer), has so much contributed to corrupt the true spirit of the Christian institution, as that partiality, which we contract from our earliest education, for the manners of Pagan antiquity: from whence we learn to adopt every moral idea which is repugnant to it; to applaud false virtues, which that disavows; to be guided by laws of honour which that abhors; toimitate characters which that detests; and to behold heroes, patriots, conquerors, and suicides with admiration, whose conduct that utterly condemns. From a coalition of these opposite principles was generated that monstrous system of cruelty and benevclence, of barbarism and civility, of rapine and justice, of fighting and devotion, of revenge and generosity, which harassed the world for several centuries with crusades, holy wars, knight errantry, and single combats; and even still retains influence enough, under the name of honour, to defeat the most beneficent ends of this holy institution. I mean not by this to pass any censure on the principles of valour, patriotism, or honour; they may be useful, and perhaps necessary, in the commerce and business of the present turbulent and imperfect state; and those who are actuated by them may be virtuous, honest, and even religious men: all that I mean to assert is, that they cannot be Christians." (Internal Evid. of the Christian Religion 12mo. p. 70-72.)

Render not evil]

pray for them which despitefully use you.

29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also.

30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.

31 And as ye would that men should do to you, do ye also to them likewise. 32 For if ye love them which love you, what thank have ye? for sinners also love those that love them,

33 And if ye do good to them which

[for evil, do good to you, what thank have ye? for sinners also do even the same.

34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.

35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great; and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.

36 Be ye therefore merciful, as your Father also is merciful. (N)

Without pledging ourselves to all the sentiments advanced by this ingenious apologist for Christianity (some of which we have purposely omitted): one thing we think he has demonstrated; namely, that the religions of Christ and of the world, are not only diverse, but opposite. But we must now consider the passage as affording consolation to persecuted Christians: "Blessed are ye when men shall hate you; and when they shall separate you from their company" and communion, and shall reproach you" for the Son of man's sake. Rejoice ye in that day, and leap for joy!" The best comment on this passage is to be read in the Christian Martyrologies, whether of more ancient or modern date, wherein we shall find both old and young, and even delicate females, leaping for joy, and exulting in the flames, that they were counted worthy to suffer for the Saviour's sake!

But let us turn to the reverse of this picture. "Woe unto you that are rich; for you have received your consolation." How animated a paraphrase does the apostle James (chap. v.) give us of this passage: "Go to, now, ye rich men, weep and bowl for your miseries that shall come upon you!" There are three things particularly alarming in the contemplation of great riches: 1. How have they been obtained? The apostle just quoted, contemplates with agony the reflection that they may have been obtained by defraud; by defrauding the labourers of their hire. We have seen, in many instances, men of immense property reduced to pover

ty, and have wondered how this could be, because we have not seen the worm at the root. Great fortunes obtained out of the labour of the poor, are always to be suspected. God only knows how much has been wrung from the starving families of agriculturists and manufacturers; how much Negro blood may be sprinkled upon the sweets of West India produce; but it will be found in his book! 2. How have they been improved? Wise men should examine, and if they find a spot of blood, treat their riches like goods in which men suspect the plague; open them to the air, and scatter them about, among the poor and necessitous. It may be the present possessor may be innocent of the manner of their being obtained; but let him not be indifferent to their expenditure: let them be tithed to the poor, and to the cause of God. It is to be feared many are weak enough to think they can pacify the Almighty by putting down a portion of their ill-gotten wealth in charitable legacies. What is this but a thief surrendering stolen property, when seized by the hand of justice? It is an awful thing for men, and especially for professors, thus to deceive themselves. 3. It is an appalling consideration to the rich: "Ye have received your consolation!" So said Abraham to the rich man in the parable, “Son, remember that thou in thy life-time receivedst thy good things!" (Ch. xvi. 25.)

(N) Ver. 27-36. Love to enemies, and universal benevolence enforced.--These doctrines we have already seen taught in

Ver. 35. Hoping for nothing again. The Greek phrase is only here used in the New Testament; and Parkhurst says, in the LXX and Apocrypha is always used for despairing: De Dieu, Wetstein, Camp. and others, therefore, here render it, "Nowise despair

ing" and the latter thinks it is not used by any clas sical writers in the sense of our translators; nor is it so rendered in the oriental versions: yet Doddr. conceives the common rendering agrees best with the context. The reader must judge for himself.