thence, he went into their synagogue. 10 And behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath-days? that they might accuse him. 9-13. The parallel places are Mark iii. 1-5; Luke vi. 6—11. 9. Went into their synagogue. Luke says this was another Sabbath; otherwise we might suppose that Jesus, having closed his conversation with the Pharisees, directly repaired to the synagogue, to worship God and execute the purposes of his mission. He usually attended on the public worship of God, according to the customs of his countrymen, though he differed widely from them, both in doctrine and conduct. 10. Behold, there was a man which had his hand withered. "A man whose right hand was withered." Luke vi. 6. This was probably occasioned by a species of palsy. It was an infirmity easily and plainly discovered; for the Pharisees, whether or not they had been before cognizant of the fact, noticed it; and, knowing that Jesus had not heretofore refrained from doing good, even on the Sabbath, they watched him, that they might have an opportunity to accuse him of a public and deliberate violation of the law. Luke vi. 7. This infirmity might sometimes yield to medical treatment; but never instantaneously, except by miracle. An ordinary cure would be gradual. That which Jesus wrought was instantaneous. They asked him, saying, Is it lawful to heal on the Sabbath-days? That is, the Pharisees asked him. Mark and Luke omit this circumstance; but they say that Jesus, having placed the man with a withered hand in full view of the Pharisees and scribes, asked them whether it were lawful to do good on the Sabbath. The accounts are not contradictory; but they may be easily harmonized. The Pharisees first asked whether it were lawful to heal on that day. Jesus replied, as he often did, by proposing another question, the manifest answer to which would furnish a reply to the former; he inquired of them whether it were lawful, on the Sabbath, to do good or to do evil, to save life or to 11 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 kill. This they could not answer, without self-condemnation for their own factious question. He then, as in a former case, showed them that even their own conduct, bigoted and punctilious as they were in the observance of the ritual law, fully justified what he was about to do; and that his act was by no means opposed to the spirit of the law. That they might accuse him. Luke says they watched him for the same purpose. Full of envy and malignity, they determined to destroy him by some means; and as they could discover no iniquity in him, they resorted to the desperate expedient of procuring his condemnation for an act of mercy, because it was performed upon the Sabbath. Because he would confer a favor upon a miserable, helpless man, they were ready to bring railing accusations against him. Had he confined his attentions to them, and made them the exclusive recipients of his gifts, we probably should never have heard of their complaints, even though he had bestowed a rich gift on a holy day. But they were stung to madness, because he faithfully rebuked them for their sins and exposed their hypocrisy, while, at the same time, he manifested kindness to the ignorant and them who were out of the way, enlightened their minds, and communicated to them those blessed truths which would purify their hearts. 11. you. What man shall there be among A circumlocution for which one of you, or who among you. ¶ Fall into a pit. A well, cistern, or hole of any kind, from which it could not extricate itself. To such a ridiculous extent did the Pharisees and scribes carry their scruples, that they gravely debated whether an act of kindness to a beast might be performed on the Sabbath, without violating the law. This question, however, had been decided. Maimonides says, "If a beast fall into a ditch, or into a pool of waters, let [the owner] bring him food, in that place, if better than a sheep? Wherefore | stretched it forth; and it was re it is lawful to do well on the sabbath-days. 13 Then saith he to the man, Stretch forth thy hand. And he he can; but if he cannot, let him bring clothes and litter, and bear up the beast; whence, if he can come up, let him come up," &c. See Lightfoot. So the Jews considered it justifiable to render assistance to a beast in distress, even on the Sabbath. 12. How much then is a man better than a sheep. Of how much more importance. Our Lord often used this comparison; Matt. vi. 26; x. 31. As man is endowed with a reasonable soul, he occupies a higher rank than any other creature of earth. The argument is, if it be right to render assistance to a beast, it cannot be wrong to assist man, whose life is so much more valuable. Wherefore, it is lawful to do well on the Sabbath-days. That is, according to your own interpretation of the law, it is lawful. You consider it lawful to relieve a beast; it must then be lawful to assist man. And, according to the eternal law of right, deeds of kindness and mercy are more acceptable unto God than ceremonial observances. It is lawful, at all times, to use all proper means for the benefit of mankind, and for the relief of dis tress. 13. Then saith he to the man. Having proved that it was lawful to do good, our Lord proceeded to the performance of the act which had given occasion for his remarks. He was by no means intimidated, though he knew the bitter hostility of them who watched him, and their readiness to take the utmost advantage of any indiscretion they might discover. Stretch forth thy hand. This command called into exercise, or put to the test, the faith of the man whose hand was withered. For a long time he had been utterly unable to extend his hand. If he had not believed in Christ's ability to heal, he would have considered a compliance with his requisition impossible, and would have made no attempt. But believing, as he did, that Jesus had power to heal, and that he would utter no command which could not be obeyed, he made the effort, extended his hand, and his heart leaped for joy at discover stored whole, like as the other. 14 Then the Pharisees went out, and held a council against him, how they might destroy him. ing that his cure was perfect. But suppose Jesus had commanded him to stretch forth his hand, and had not removed the disease, or given him power to obey. He would thus have tantalized the unhappy man, and excited hopes, only to disappoint them. Such was not his conduct. And such, blessed be God, it never will be. What he undertakes he will fully accomplish. Restored whole, like as the other. That is, cured of the disease, restored to health. To be made whole is very often used in this sense. If the Pharisees had not been wilfully blind, it would seem they must have been convinced that Jesus was not a transgressor. He had justified the conduct of his disciples on the ground of necessity, and his own on the ground of mercy and benevolence. In addition, he performed a wondrous miracle in their presence, such as no man could perform unless God were with him. But they were as besotted in their ignorance and stubbornness, as when that unanswerable argument was addressed to them by the man who was born blind, and whose eyes Jesus had opened. "We know that God spake unto Moses: as for this fellow, we know not from whence he is. The man answered and said unto them, Why, herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened my eyes. Now we know that God heareth not sinners; but if any man be a worshipper of God, and doeth his will, him he heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing. They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out." John ix. 39-34. 14. Then the Pharisees went out. They were not able to resist the power of his arguments, nor to deny the reality of the miracle he had performed. Yet they were far from being satisfied. Jesus would not put himself under their guidance, but expressed his utter want of confidence in them. They 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 regarded him as a rival for the popular to the sea; that is, the sea of Galilee; favor. They perceived, that in every probably to Capernaum, where was his encounter he was victorious over them. usual residence, or some place in its They feared they should soon be de- vicinity. Great multitudes followed serted by the people, and that all men him. Mark names several cities and would become his disciples. His ar- provinces from which the people asguments and miracles were attended sembled. So great was the throng, by a power which they could neither that Jesus directed his disciples to progainsay nor resist. But they imagined cure a small vessel, by which he might there was a way in which they could retire. Mark iii. 7-9. The unbelief prevail against him; and, as if by com- and hostility of the rulers did not premon consent, or by a kind of intuitive vent the common people from receiving knowledge of each other's thoughts, his word with joy. Mark xii. 37. they retired from the synagogue. And They followed him from place to place, held a council, how they might destroy rightly judging that he must be highly him. That is, conferred among them-favored of God, who could perform such selves, held a consultation, communi- works, and desiring to hear the instruccated their thoughts and intentions, tions of such a divine teacher. He and consulted together as to the most healed them all. Many who were afpracticable method to accomplish their flicted with divers diseases approached purpose. It is mentioned by Mark, iii.him, and all such were healed. 6, that the Herodians gave their counsel also. These are supposed to have been a political party, devoted to the interests of Herod. They are named only on one other occasion in the Scriptures. Matt. xxii. 16; Mark xii. 13. Then, as in the present instance, they were engaged in seeking the destruction of our Lord. When ecclesiastical and political hatred become united, history abundantly proves that deeds of violence are generally perpetrated. How successful the conspirators might have been, under other circumstances, we know not. But Jesus retired, and their plan failed of accomplishment. 15. He withdrew himself. On this occasion, as on others, until his hour had come, Jesus withdrew from the approaching danger. His labor was not yet accomplished; he had other works to perform in his Father's name; he had further instructions to give his disciples, to qualify them for faithful and efficient witnesses of the truth. He retired, therefore, that there might be no unnecessary tumult. This was in accordance with the rule given to his disciples, Matt. x. 23. Moreover, he would not press his doctrines upon those who manifested such a determined opposition to them, and such bitter hostility to himself. See Matt. vii. xiii. 58. Mark says, he withdrew 6; The meaning is, that all who needed his healing influence felt it. He was not accustomed to heal those only who were slightly diseased, and to refuse to grant relief to those who most needed it. But all were permitted to share his bounty; and no disease could baffle his skill. 16. That they should not make him known. See Mark iii. 11, 12, and note on Matt. ix. 30. It appears that some expressed a belief that he was the true Messiah. He did not deny that he was. Yet as he was not ready to avow himself distinctly and publicly in that character, among the Jews, he prohibited these persons from making him known. This was a prudential prohibition; for not only would a public announcement have increased the malice of the Pharisees, but the officers of the Roman government might have regarded the great concourse of people as mutinous and seditious, knowing that the Jews expected political deliverance as one of the fruits of the Messiah's reign. Thus would the lives of the innocent, who flocked to hear him, be in peril as well as his own. 17. That it might be fulfilled, &c. A passage is here quoted, not literally but substantially, from Isaiah xlií. 1-4. It is applied to the conduct of Jesus, showing that he manifested the character of a true Messiah, though he disappointed the expectations of those, who looked for temporal glory and splendor, and were ready to use the most violent means for its attain ment. 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. nor attempt, by strife and violence, to grasp political power. He shall not attempt to promote even the spiritual benefit of men, by uproar, noise, and confusion. See Luke xvii. 20, 21. But gentleness and meekness, quietness and 18. My servant. That is, Jesus mildness, were to be his distinguishing Christ; called a servant, because he characteristics. He was firm in his came into the world for the express devotion to the truth; yet, rather than purpose of doing the will of his Father; appear to court opposition, he retired John vi. 38; and was obedient in all from the presence of his enemies. He things, even unto death. Phil. ii. 8. was solicitous to lead men to the He was a chosen and faithful servant. knowledge and acknowledgment of the He never swerved from his duty, nor truth; yet he did not attempt to terrify was negligent in its performance; but them, and compel them to profess disfinished the work which was com- cipleship through fear of a worse evil. mitted to him. John xvii. 4. My Argument and persuasion were the beloved, in whom my soul is well pleased. means he used, confirmed by a manifesAlmost identical with the voice from tation of divine authority in his miraheaven, at our Saviour's baptism; cles. In short, he came to draw, not Matt. iii. 17; and at his transfigura- force, men to himself; John xii. 32; to tion. Matt. xvii. 5. See 2 Pet. i. secure obedience, not by strife, but 16-18. ¶ I will put my spirit upon by persuasive kindness and love. him. For what purpose, and to what Streets. Or, public places. He extent, the divine spirit was communi- would not obtrude himself on the attencated to him, see Luke iv. 18, 19; tion of the public. On the contrary, John iii. 34; xvii. 2. Show judg-when surrounded by multitudes, he ment to the Gentiles. By Gentiles is meant all who are not Jews, of whatever nation or kindred. In the Old Testament, the whole human family is often designated by the terms Jews and Gentiles. The word judgment is often used to signify law. Exo. xxi. 1; Deut. iv. 5; xxx. 16. It seems here to mean the law of Christ's kingdom; or, in other words, that system of government which he was commissioned to establish and execute, until every human soul, Gentile as well as Jew, should become obedient to it, and yield a cheerful homage both to the law and the lawgiver. 1 Cor. xv. 24-28. By preaching, on this occasion, to Gentiles gathered from various regions, Mark iii. 7, 8, Jesus indicated this characteristic of his mission; and hence the prophetic language was applicable, in this respect. 19. He shall not strive, nor cry, &c. He shall not lift up the shout of battle, retired, that he might converse more quietly with his disciples; that he might communicate to them the doctrines, precepts, and promises of the gospel which they were to preach; and explain more particularly the principles of his government. 20. A bruised reed shall he not break. The reed was an emblem of feebleness or weakness. Ezek. xxix. 6. A bruised reed may well denote those who are both weak and oppressed. Such persons our Lord would not utterly crush; but would be merciful and kind, assisting rather than oppressing them. It may be regarded also as emblematical of a soul, conscious of its own feebleness, deploring the repeated sins of which it has been guilty, and almost hopeless of ability to withstand future temptations. Such a soul Jesus will not destroy. He will not be unkind nor unforgiving. He came into the world to save such. He is the physi 21 And in his name shall the Gentiles trust. cian, not of the whole, but of the sick. He has the healing balm, and will apply it. Smoking flax shall he not quench. "A dimly burning taper he will not quench. By an easy metonymy, the material for the thing made, flar, is here used for the wick of a lamp or taper, and that, by a synecdoche, for the lamp or taper itself, which, when near going out, yields more smoke than light."-Campbell. The meaning is very similar to that of the former figure. Till he send forth judgment unto victory. The usual interpretation of this phrase is, till his law is obeyed, or becomes victorious over all opposition; judgment here, as often elsewhere, being put for law. In this sense, a cheering promise is to be understood. His law requires love to God and love to man, or holiness of heart. This it requires of all men. He will not crush the feeble, nor destroy the expiring; but will give strength, and will aid by the influence of his spirit, in kindness and love, until all become obedient to the law, and thus become holy and happy. The interpretation given by Lightfoot is different, and is followed by Whitby and some others. "The Hebrew and LXX., in Isaiah, read it thus, 'he shall bring forth judgment unto truth.' The words, in both places, mean thus much, that Christ should make no sound in the world, or noise of pomp, or applause, or state, but should manage his affairs in humility, silence, poverty, and patience, both while he himself was on earth, and by his apostles after his ascension, laboring under contempt, poverty, and persecution; but, at last, he should bring forth judgment unto victory;' that is, that he should break forth and show himself a judge, avenger, and conqueror, against that most wicked nation of the Jews, from whom both he and his suffered such things. And then, also,' he sent forth judgment unto truth,' and asserted himself the true Messias, and the Son of God, before the eyes of all; and confirmed the truth of the gospel, by avenging his cause upon his enemies, in a manner so conspicuous and so dreadful. And hence it is, that that sending forth and execution of judgment against that nation is almost 22 Then was brought unto him one possessed with a devil, always called in the New Testament his coming in glory.' When Christ and his kingdom had so long lain hid under the vail of humility and the cloud of persecution, at last he brake forth a revenger, and cut off that persecuting nation, and showed himself a conqueror, before the eyes of all, both Jews and Gentiles. Let it be observed, in the text before us, how, after the mention of that judgment and victory, (against the Jews,) presently follows, and in his name shall the Gentiles trust." " 21. And in his name shall the Gen In tiles trust. The passage in Isaiah is different in phraseology, but equivalent in substance. The meaning is, that the Gentiles should be convinced of the truth as taught by Jesus, and should trust in him as a divine teacher. whatever way convinced, whether by the truth itself, or by the miracles which attended its promulgation, or by the signal judgment executed upon that nation unto whom the truth was first offered and by them rejected, the rich and glorious promises of the gospel would produce trustfulness and exceeding joy in the Gentiles. See Rom. xv. 8-16. God is no respecter of persons. He is God, not of the Jews alone, but of the Gentiles also. Rom. iii. 29. He sent his Son, for the highest benefit of all, that the world, through him, might be saved. Let all trust in him. 22-32. The same transactions, with slight variations, are recorded in Mark iii. 22--30, and Luke xi. 14-23.、 22. One possessed with a devil. Or, with a demon; a demoniac. See note on Mark ch. v. ¶ Blind and dumb. Either a case of insanity, which is sometimes attended by taciturnity and inattention; or perhaps a case of real inability to speak or to see, which the Jews, agreeably to their fancies, attributed to the influence of a demon, or spirit of a dead man, which had taken up its residence in the individual. THealed him. Removed the disease or the infirmity. The word heal, though now used generally in regard to wounds and the like, formerly denoted the cure of diseases in general. Its use here indicates that this case of possession was a disease, which Jesus removed by miracle. ¶ The blind and dumb |