among you having a sheep, if it fall into a pit on the Sabbath, will not take hold of it, and lift it out? How much then is a man better than a sheep? Therefore, it is lawful to do good on the Sabbath. Then said he to the man: Stretch* out thy hand; and, on doing so, his hand was restored sound as the other. Then the Pharisees, full of madness, went out and held a council with the Herodians,† how they might destroy him. But when Jesus knew, he journeved thence towards the sea. And having arrived in Galilee, the Galileans received him, having seen all that he did at Jerusalem, during the festival; for they also had attended the festival. And great multitudes followed him from Jerusalem, Judea, Idumea, Galilee, and the banks of the Jordan: likewise a vast multi *This man might have reasoned thus-"Lord, my hand is withered, how then can I stretch it out? Make it whole first, and afterward 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 Herodians derived their name from Herod the Great, and were distinguished by their efforts to assimilate Judaism to the religion of pagan Rome. Herodianism and modern Hobbism agree in one leading principle, that religion owes its sanction to the secular power; and the mandate of the sovereign is the supreme rule of the conscience. Drusius informs us, that King Herod enticed a great number of Greeks to become his followers; and of them, and others, erected a new sect called by his name. This sect would of course magnify their patron, and their flattery gave rise to an opinion among some of the learned, both ancients and moderns, that the Herodians believed Herod to be the Messiah. Accordingly, Jerome, in his commentary on Matt. xxii. 16, says, some of the Latins, in his time, taught, that the Herodians believed in Herod as the Messiah. The Syriac version renders the word, Herodians, by a periphrasis, Servants of Herod. Hence Leusden, Fabritius, Basnage, and Carpsovius, consider the Herodians, not a sect in religion, but the followers, domestics, or soldiers of Herod. In this opinion, however, they seem to have been mistaken. Others have thought that this sect obtained its name from maintaining the lawfulness of paying tribute to the Romans; but, as Jesus taught the lawfulness of these taxes also, whilst, at the same time, he cautions his disciples against tude from the territories of Tyre and Sidon, having heard of the wondrous things he had done, resorted to hear him, and to be cured of their diseases. Then he gave orders to his disciples, that a boat should wait for him, because of the multitudes, lest they should throng him. For having healed many, all who had grievous diseases, pressed to touch him; for a power proceeded from him, and cured all. Impure spirits also, when they saw him, fell prostrate before him, crying: Thou art the Son of God; but, having healed them, he charged them not to make him known. Thus was fulfilled the saying of Isaiah the prophet: Behold my servant whom I have chosen, my beloved in whom my soul delights; I will cause my Spirit to abide on him, and he shall give laws to the nations. He will not contend nor be clamourous; nor cause his voice to be heard in the streets. A bruised reed he shall not break, nor quench a dimly burning taper,* until he cause righteousness† to triumph, and the nations to trust in his name. the leaven of the Herodians, Mark viii. 15; it follows that this opinion is also futile. Calmet and others have taught, that the Herodians were the followers of Judas of Galilee, Acts v. 37, but Hoffmann calls this opinion a new paradox. It appears, therefore, from a full investigation of this subject, which we cannot here give in detail, that the Herodians were a distinct sect in religion, which flourished principally in the days of the Herods; and that their leading tenet, against which our Lord gives the caution, was their desire of conforming the Jewish religion to the alien empire of Rome, and the interests of Herod and his successors. *The Greek phrase, awov tupoμevov, signifies the expiring wick of a lamp, 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 desires must not be stifled, but encouraged. The bruised reed may recover itself, if permitted to vegetate under the genial influence of heaven, and the life and light of the expiring lamp may be supported by the addition of fresh oil. The original word is xeos, judgment; but I have followed SECTION TWENTY-NINTH. Then Jesus retired to a mountain to pray, and passed that night in continuate fervent prayer.* And, on the approach of day, he called such of his disciples as he chose,† and when they came to him, he Wakefield, in translating it righteousness. The Hebrew mishpat, is frequently so rendered in the Septuagint, It is used to signify not only laws, but a whole system of doctrines, Psa. xix. 19; cxix. 30, 39; Isa. lviii. 2. With similar latitude is the Hebrew zidekah, and the Greek dixatorun, used in the Scriptures of the Old and New Testament; compare Matt. iii. 15; vi. 1, 33. A Greek poet has said, dixaoovn, is a comprehensive name for every virtue.Hence, I conclude, that the original word, in this passage, means the Gospel, which, when rendered triumphant, will not only produce every blessing and virtue, but magnify the grace, and exalt the honour of God in the glorification of all that obey him. Проду *This passage has occasioned great perplexity to interpreters. It is certain the common translation, prayer to God, is a violation of all sober rules of grammar and philology. Dr. Campbell observes, that the common signification of προσευχη, is indeed prayer, but the term is always, in the New Testament, construed with the preposition before the object addressed; see Acts xii. 5; Rom. x. 1; xv. 30; Heb. v. 7. And when the term is followed by the genitive of a word, denoting a person, it is invariably the person praying, not the person prayed to; see James v. 16; Rev. v. 8; viii. S.Though the words occur in the Septuagint, and in the New Testament, times without number, the genitive is not, in a single instance, employed to denote the being to whom supplication is made. Such a mode of interpreting would be subversive of the analogy of the language. The only way of avoiding this error here is, by assigning another meaning to the original word, and translating it a house, or place of prayer, an oratory. That there is undoubted authority for this meaning of the word, is shown by the examples produced by Wetstein from Philo, Josephus, and others. Luke uses it again in the same sense, Acts xvi. 13, 16. Had the Doctor reflected for a moment on the Hebrew idioms and terms of expression, which occur so frequently in the New Testament, he would have recollected the Jewish method of forming a superlative, by adding the name of God. Hence the meaning of the Greek phrase, is that given in the translation, incessant fervent prayer. † Hitherto Jesus had been accompanied in an irregular manner, as we may say, by all persons promiscuously, who had most leisure, and who were most struck with his miracles and discourses; and per ordained twelve to abide with him, whom he after. wards constituted apostles, and sent forth to preach, possessing the power of healing diseases, and casting out demons. Now the names of the twelve* were Simon, whom he surnamed Peter, and Andrew his brother; James son of Zebedee, and John his brother, whom he surnamed Boanerges, sons of thunder; Philip and Bartholomew; Thomas and Matthew the publican; James son of Alpheus, and Judas surnamed Thaddeus; Simon the Canaanite, called Zelotes, and Judas, who became a traitor. And coming down with them, he stood in the plain, surrounded by a crowd of disciples, and a vast multitude; and, lifting his eyes towards his disciples, he and haps few persons attended him constantly. But, from this time, directed no doubt by infinite wisdom, he proceeded to the choice of twelve constant companions; persons who, being with him at all times, as of his family, might have an opportunity of knowing him thoroughly, and of observing his whole conduct; so that, without any supernatural assistance, they might be witnesses of his life, doctrine, miracles, death, and resurrection, to that and every future age, no reasonable doubt might remain concerning them. That this was the reason of the appointment of these twelve, we may infer from what preceded the choice of another apostle, to succeed Judas, Acts i. 21. It appears, however, from this passage, that though twelve persons only were expressly appointed for this purpose, many others were sufficiently, if not equally qualified for the office of apostles, since others besides the twelve had attended Jesus almost as much. That this measure, of the appointment of the twelve apostles, was taken with the greatest deliberation, and under a divine direction, may appear from what Luke says of Jesus spending the preceding night in prayer. *These twelve apostles are, in all the Evangelists, mentioned in the same order, beginning with Peter; who, without any particular designation, seems to have taken the lead among them, both before and after the resurrection of Jesus. Judas is always mentioned the last in the catalogue of apostles, as, no doubt, the least worthy of the character. It is evident that Jesus knew from the beginning what his real character was, and what part he would act. But, notwithstanding this, there was the greatest wisdom in the appointment of him, as it might be depended upon, that if he had been conscious of any imposture in the conduct of Jesus, he would have revealed it, rather than have destroyed himself by anguish of mind; when, by the temptation of a bribe, he had been induced to betray him. said: Spiritually happy ye poor; for the kingdom of God is yours. Happy ye that mourn now; for ye shall be consoled. Happy ye meek; for ye shall inherit the land. Happy ye who hunger now, and thirst for righteousness; for ye shall be satisfied. Happy the merciful; for they shall obtain mercy. Happy the pure in heart; for they shall see God.* Happy the peacemakers; for they shall be called sons of God. Happy they who are persecuted on account of righteousness; for the kingdom of the highest heaven is theirs. Happy shall ye be, when men shall hate and persecute you, and exclude you from their society, reviling you, and accusing you of every evil thing for the Son of man's sake. Rejoice on that day, and be exceedingly glad; for great is your reward in the highest heaven: for in like manner their fathers persecuted the prophets, who came before you. * To see God is a Hebraism implying to enjoy God and his salvation. See John iii. 3, and 36. This phrase was used by both Jews and Heathens to signify a state of blessedness. Hence Virgil says: Ille Deum vitam, adspiciet, divisque videbit Reward in heaven, Matt. v. 12.-Treasure in heaven, Matt, vi. 20.-Recompensed at the resurrection of the just, Luke xiv. 14.A crown of righteousuess which the righteous Judge will give me at my departure, and also to all that love his appearance, 2 Tim. iv. 8.— An unperishable inheritance reserved in heaven for you, 1 Peter i. 4.The trial of your faith will be found to honour and glory, at the appearance of Christ, 1 Peter i. 4. 7.-We strive to obtain an incorruptible crown, 1 Cor. ix. 25.-If in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. xv. 19.-Our light affliction works for us a far exceeding eternal weight of glory, 2 Cor. iv. 17.-Eye has not seen, nor ear heard, nor the heart of man conceived what God has prepared for them that love him, 1 Cor. ii. 9. What mean these and many similar passages of Scripture? Do they encourage a grovelling mercenary spirit in the minds of the virtuous? Or, do they mean no more than, that the righteous are more happy in their minds, while they are suffering aud striving for the honour of Christ? Alas! What perversion of Scripture, and what blindness in Sectarianism! Nothing less can be meant, than the ex |