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life during those early years, jet there are certain features of nature which meet our eyes now, just at they once met his. He must often have visited the fountain near which we had pitched our tent; his feet must frequently have wandered over the adjacent hills; and his eyes doubtless have gazed upon the splendid prospect from this very spot. Here the Prince of Peace looked down upon the great plain, where the din of battle so oft had rolled and the

fpurnents of the warrior been djed in blood; and he ooked out too upon that sea, over which the swift ships were to bear the tidings of bis salvation to nations and to continents then unknown. How has the moral aspect of things been changed 1 Battles and bloodshed have indeed not ceased to desolate this unhappy country, and gross darkness now covers the people; but from this region a light went forth, which has enlightened the world and unveiled new climes; and now the rays of that light begin to be reflected back from distant isles and continents, to illuminate anew the darkened land where it first sprung up.*—Vol. III. p. 186—91.

The Marouite church, which Dr. Clarke thinks ■ the site referred to at Lu. hr. 29, (§ 15, p. 105,) stands quite in the south-west part of the town, under a precipice of the hill, which here breaks off in a perpendicular wall forty or fifty feet in height. There are several other similar precipices in the western hill, around the village. Some one of these, perhaps that by the Maronite church, may well have been the spot whither the Jews led Jesus, " unro the brow of the hill whereon their city was built, that they might cast him down headlong. But he patting through the midst of them went his way.n

'The monks have chosen for the scene of this event the Mount of the Precipitation, so called; a precipice overlooking the plain of Esdraelon, nearly two miles south by east of Naiareth. Among all the legends that have been fastened on the Holy Land, I know of no one more clumsy than this; which presupposes, that in a popular and momentary tumult, they should have bad the patience to lead off their victim to an hour's distance, in order to do what there was an equal facility for doing near at hand. Besides, the hill on which Naiareth stands is not a precipice overlook!in: the plain of Esdraelon; but it is this western hill, a good hour distant from that plain. Indeed, such Is the lotrinsic absurdity of the legend, that the monks themselves now-a-days, In order to avoid it, make the ancient Nazareth to have been near at hand on the same mountain. The good friars forget the dilemma Into which they thus bring themselves; for if the ancient Nazareth lay near the precipice overhanging the plain, what becomes of the holy places now shewn in the present town?

'That precipice was doubtless selected, because It forms a striking object as seen from the plain; but the legend seems not to go further back than the time of the crusades. It is not mentioned by Antoninus Mitrtyr, who particularly describes toe holy places then shewn at Nazareth; nor by A dam nan us, nor St. Willi bald, nor Sswulf, who was here about A.D. 1103. But the crusaders cherished Nazareth, and raised it to a bishop's see; and then, apparently, this precipice was selected, as the brow of the mountain. Phocas first mentions It slightly in A.D. 1185, and then Brocardus more fully; and since their day it has been noticed by most travellers.

* From the days of our Saviour we hear no more of Nazareth, until Eusebiur, in the fourth century, again describes It as a village, fifteen Roman miles eastward from Legio (Le'ijun), and not far from Tabor. Epiphanius relates, in the same century, that until the time of Constantino Nazareth was inhabited only by Jews; from which at least it would appear, that Christians dwelt there in his day. It would seem, however, not then to have become a regular place of pilgrimage; for Jerome mentions it only Incidentally, and makes Paula on her journey merely pass througli it without stopping. Nor was it made a bishopric; for the name is not found in any of the ecclesiastical Kotltise before the time of the crusades. Yet it must early have been visited by pilgrims; for

* 'Bounded by the picturesque mountains of Samaria, the " great plain," the battle field of the country both in ancient and modern times, and probably the real or typical site of the battle of Armageddon.'— Dr. Wilson, * Lands of the Bible,' Vol. II., p. 93.

of the Virgin" to which they think It is particularly meritorious to repair for water. The children were heartily engaged in their every day amusements.'

Dr. Robinson, in Biblical Res., says, Vol. III., p. 188: —' Later in summer the fountain dries up, and then water Is brought from more distant fountains. The source itself is under the Greek church of the Annunciation, eight or ten rods further north; and thence the little stream is conducted by a rude aqueduct of stone, over which at last an arch is turned, where it pours its scanty waters into a sculptured marble trough, probably once a sarcophagus. The church is built over the source, at the spot where tho Greeks say the Virgin was saluted by the angel Gabriel; It is very plain outside, but gaudy and tawdry within, and has a subterranean grotto arranged as a chapel.'

The same author continues, 'After breakfast I walked out alone to the top of the hill over Nazareth, where stands the neglected Wely of Neby Isma'il. Here, quite unexpectedly, a glorious prospect opened on the view. The air was perfectly clear and serene; and I shall never forget the impression I received, as the enchanting panorama burst suddenly upon me. There lay the magnificent plain of Esdraelon,* or at least all its western part; on the left was seen the round top of Tabor over the intervening hills, with portions of the Little Hermon and Gilbna, and the opposite mountains of Samaria, from Jenin westwards to the lower hills extending towards Carmel. Then came the long line of Carmel itself, with the convent of Etias on its northern end, and Haifa on the shore at its foot. In the west lay the Mediterranean, gleaming in the morning sun; seen first far in the south on the left of Carmel; then interrupted by that mountain; and again appearing on its right, so as to include the whole bay of 'Akka, and the coast stretching far north to a point north 10° west. 'Akka itself was not visible, being hidden by intervening hills. Below, on the north, was spread out another of the beautiful plains of northern Palestine, called ei-Buttauf; It runs from east to west, and its waters are drained off westwards through a narrower valley, to the Kishon (el-Mukutta')t at the base of Carmel. On the southern border of this plain, the eye rested on a large village near the foot of an isolated hill, with a ruined castle on the top; this was Sefurieh, the ancient Sepphoris or Diocsesarea. Beyond the plain el-Hutrjuit, long ridges running from east to west rise one higher than another; until the mountains of Safed overtop them all, on which that place is seen, "a city tet upon a hill." Further towards the right Is a sea of hills and mountains, backed by the higher ones beyond the lake of Tiberias, and in the north-east by the majestic Hermon with its icy

'Carmel presented itself in the west to great advantage, extending far out into the sea, and dipping Ills feet in the waters. The highest part of the ridge is towards the south. The southern end of the proper ridge, as here seen, bore south SO" west, and the highest point south 86'' west. Thence it declines

fgradually northwards, until at the convent, ace or dng to Schubert, it has an elevation of only 562 Paris feet above the adjacent sea. The same traveller estimates the highest point at 1200 feet, which seems to me relatively too high. The northern extremity bore north 58° west. Towards the south-east Carmel is connected with the mountains of Samaria, by the broad range of low wooded hills, separating the great plain of the more southern coast from that of Esdraelon. Here large trees of the walnut are said to he prevalent. The middle point of this connecting range bore south 64° west. The same appearance of bushes and trees is seen on many parts of Carmel, which thus presents a less naked aspect than the mountains of Judaea.

'Seating myself in the shade of the Wely, I remained for some hours upon this spot, lost In the contemplation of the wide prospect, and of the events connected with the scenes around. In the village below, the Saviour of the world had passed his childhood ; and although we have few particulars of his

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towards the close of the sixth century, Antoninus describes In It the ancient synagogue and a church. Arculfm, a century later, found here two churches; one over the fountain, and the other covering the house where Mary had lived. St. Wllllbald, In the eighth oentury, mentions but one church. About AID. 1103, Ssewulf describes the place as having been totally destroyed by the Saracens; though a noted monastery mill served to mark the place of the Annunciation.

'After the crusaders had got possession of Jerusalem, the country of Galilee, extending from Tiberias to Haifa, was given by Godfrey of Bouillon as a fief to tbo noble leader Tancreu. He immediately subdued Tiberias; administered the province with just ice and equity; erected churches at Nazareth, Tiberias, and on mount Tabor, and richly endowed them; so that his memory was long cherished In this region. In the new ecclesiastical arrangements of the country, the see of Scythopolis, the former metropolitan seat of Palsrstlna Secunda, was transferred to Nazareth; which then first became a bishopric, and remains so nominally in the Greek church to the present day.* When this transfer took place, we are not informed; but it must have been at an early period; for in A.D. 1111 a strife already existed, between the bishop of Nazareth and the convent founded by the Benedictines of Clugny on mount Tabor, respecting the jurisdiction of the bishop over the latter. The matter was adjusted by Gibelln, patriarch of Jerusalem, in an assembly of the bishops and clergy, with the consent of the king and barons, to the satisfaction of both parties. The consecration of the abbot and monks, and also of the larger church, was to depend only on the patriarch; while the bishop of Nazareth was to exercise all other episcopal rights over the convent.

* The fatal battle of Hattin, in A.D. 1187, was followed by the subjugation of almost the whole land by Balauln, and of Nazareth and Sepphoris among other places. At what time Nazareth again passed into the hands of the Christians Is uncertain; but in A.D. 1230, king Louis of France made a pilgrimage from 'Akka thither, and to mount Tabor; and in A.D. 1263, the town of Nazareth and the noble church of the Annunciation, as also the church of the Transfiguration on mount Tabor, were laid In total ruins

by the Sultan Bibars. Nazareth appears afterwards to bave been neglected, and the church not to have been again built up until after several centuries; although the nominal succession of Latin bishops, or rather archbishops, was long continued in the Romish church. Brocardus, in the thirteenth century, says nothing of the state in which Nazareth then was: but writers of the fourteenth, describe it as a small village, with a church wholly in ruins, and a fountain; and make bitter complaint of the Mualim inhabitants.t In the fifteenth century, Nazareth seems hardly to have been visited by pilgrims. About the middle of the sixteenth, Belon describes here) the chapel of the Annunciation as a grotto below ground, surrounded by the ruins of an ancient church; the village was inhabited only by Muhammedani.t Cotovicus, at the close of that century, confirms this account, describing the people a* ths worst he had seen; there being only two or three Christian inhabitants. The former church still Law in ruins. His party were here treated only with insult, §

'It was in A.D. 1690 that the Franciscan monks first obtained permission from the celebrated ed-Din, then master of this region, to take possession of the grotto, and rebuild the church in Nazareth, with which they naturally connected a monastery. The circumstances are fully related by Quaresmius, as they happened in his time; but the buildings ap

Sar not to have been completed for many years. oubdan, some thirty years later, speaks of the place as a miserable village, almost ruined and deserted, with eight or ten monks residing there from the convent in Jerusalem. II Surius, a few years before, found In the village only four Haronite and two Greek families of Christians.«J At the close of the same century, Haundrell describes the monks as being shut up in their convent for fear of the Arabs. About A. D. 1720—..30, the church and convent were repaired and enlarged. Since that day, the number of Christians In Nazareth lias been greatly augmented; and the character of the place has undergone an entire change. Even in the time of Korte, there were here only one hundred and fifty families in all; but the Christian population Is said to have increased greatly under the noted Sheikh Dhaher, of 'Akka, about the middle of the century.'

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1 At Jnc ii. 12, (I 11, p. 78,) Ml. xlL 46, [Hk. iil. 31,] (§31, p. MO,) Lu. vili. 19, (8 33, p. 262.) Jno. vU. 3,5, 10, (§§ 54, .5,) Ac. i. 14, mention occurs of the brethren— •I ij.x«ol—of our Lord ; and Mr. xiii. 55, .6, [Hk. vi. 3,] (p. 287,)orhisorefnrenand of his listen both; and this at times, and on occasions, which synchronize with the beginning, with the middle, and with the very end of Els ministry. The parties alluded to in all these instances were obviously persons, whether male or female, arrived at maturity. ■ . ■ What kind of relationship is thus implied, except the natural one In the ordinary sense or the term, it is not easy to say. The use of the term <lirX£f leads directly to that one conclusion. They could not be the children of any other Mary, distinct from the mother of our Lord—at least exclusively—because it is always Mary the mother of our Lord, and not any other Mary, who is mentioned along with them, who was obviously living with them, and making one of some family with them; which it Is not probable she would make with any family but her own.

'It may be said, however, that these might be the children of Joseph, but by some former, or at least some different wife; in which case they might still be called the 44tX4<tl, or arftX^ol, of our Lord, mil Mary might possibly be living with them. ... If any such other wife of Joseph had once existed, still, before the commencement of our Saviour's ministry, that is, before Jno. ii. 12, at least, she most have been dead. It seems equally clear that Joseph himself was not then alive, any more than she. It would follow, therefore, that these sons and daughters, the fruit of a distinct marriage, were all older, instead of being all younger, than our Saviour.

• Mr. xiii. 55, Hk. vl. 3, (p. 287.) the names of these Aitifoi of our Lord are specified as follows: James and Josea, Simon and Jude, or Jude and Simon. Now Jno. viL .'>. (§ 54.) at a point of time which coincides with the third feast of Tabernacles, his I4w\tf^, it is said, did not believe In him; and Hk. hi. 21, (§ 30, p. 233,) Mt. xii. 46, [Hk. iil. 31,1 (g 31, p. 240.) Lu. vni. |0, (§ 33, p. 262,)—all relating to a point

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of time one year earlier than the notice in St. John— implicitly confirm St. John. Yet Ac. i. 11," they must have become believers after the resurrection, and before the descent of the Holy Ghost; and 1 Co. ix. 5,6 they must hare become, in due time, orangelists of Christianity Itself. If then they continued unbelievers up to the time of the last passover, and yet were converted before the day of Pentecost ensuing, it is probable they were converted by the fact of the resurrection between those dates. It vrould be, consequently, in their unbelieving state that our Saviour, Jno. six. 25—7, (§ 91,) committed his mother, in his dying moments, to the care, not of these his brethren, but of St. John. And this is the best reason why he might pass over them, even though they had been present. Not but that commentators, both ancient and modern, have supposed some relationship between the Virgin and St. John; which, if the fact of this relationship could be made out, might conspire to produce the same effect. The relationship in Question is that of a nephew of the Virgin; Salome the mother of St. John, and Mary the mother of our Lord, being supposed to have been sisters. Be this, however, as it may. still, with respect to the unbelief of our Lord's a.stx<p„l, the gospel accounts are not inconsistent with each other. They all shew, either directly or by implication, that up to the close of his public ministry his brethren, or some at least who are called by that name, were not believers as yet; but none of them implies that they did not become so afterwards.

a "These all continued with one accord in prayer and supplication, with the women, and Mary the mother of J etui, and with hie brethren."

b "Have we not power to lead about a litter, a wife, at well at other apottlet, and as the brethren of the Lord, and Cephat t"

* Now, among those who, even In the lifetime of Christ, wore not merely believers, but already disci, pies, and already apostles, of oar Lord, Mt. x. 3, Mk. iii. IB, Lu. Vl. 15, (§ 27, p. 207,) 'l<i*TM0sj i To« 'AXfalv, Is invariably mentioned as one: and if this James was James the first bishop of Jerusalem, then, Ga. i. 19, ("Bid other of the apoitlei taw I none, lave Jamei the Lord's brother")—and even Joseph. Ant. xx. ix. 1— this James was undoubtedly known and denominated as the I6i\<pi>t Tog Kuoi'hv, or rev XpivroZ. There was one, then, even in the lifetime of Christ, known as an, or brother of Christ, who believed in him; and there were others, known by the same relation, who did not believe in him.

* Now, according to the Hebrew idiom, the relation of son is extended to every direct remove, however distant, from the fountain head; and, on the same principle, the relation of brother or sister to every collateral, equally remote. In proof of this Idiom, the very subject under discussion supplies a case in point. Mt. xxvii. 56, Mk. xv. 40, (§ 92,) xvi. 1, (§ 93.) Lu. xxiv. 10, (to.;) the Mary there spoken of is described as Mary the mother of James; concerning which James, we may take it for granted, he is James the apostle, the son of Alp he us. But in the parallel place of Jno. xix. 25, (§ 91,) she is described as the &4tK$h or sister of Mary the mother of Jesus; from both which descriptions we may argue as follows—

* If this Mary was really the litter of the Virgin, their children would be simply cousins; and, consequently, James, the son of this Marv, could not be really the bro'her of Jesus, the son of the other Mary: and therefore i irf.xaij rau Xvpioo, as applied to him, cannot mean the brother of the Lord. But if she was not really the niter of Mary, then, v lUkQli rvs *t?rpM

•vrov, as applied to her, does not mean the titter of his mother. In either case it will follow that &6tX<f>of, or ifiJ');.', do not strictly denote the relation of a brother or a sister, but at the utmost of a male or a female cousin. The term therefore In a given instance, agreeably to the Jewish usage, may imply no more than this. Nor Is it possible even partially to escape this conclusion, except by contending that this Mary was really the titter of the Virgin, and really the wife of Joseph; in which case two uterine sisters must have both borne the name of Mary; must have both been married to Joseph ; and both been living In marriage with him at the same time; which is, I think, directly repugnant to Le. xviii 18, and Joseph himself must have borne the other name of Alphseus. All these suppositions are very incredible, and open to the greatest objections. Besides which, Mary Is called in the same passage, Jno. xlx, 25, (§91,) 4re« KXae-3, which must be understood with the ellipsis of yvvi), agreeably to the Latin Idiom— Apicatnm Sejant. Tac. Ann. iv. 11—Aerippina Germanici, Plln. H. N. vii. 11—AntoniaDrusi, lb. vii. IS— Verania Pitonit, PUn. Ep. ii. xx.—m ail which there is the same ellipsis of uxor. So common is this ellipsis, both in Latin and in Greek, that Eckel, vi. 259, considers it a great singularity to find the word yy'i expressed on some of the coins of Aggripplna, the consort of Claudius. Now Cleopas, if Hegesippus CEus. E. 11. ill. 11) is to be believed, was himself the brother of Joseph. But, Lev. xviii. 16, except in the case provided by the law, to marry with the wife of a brother, even after his death, (Jos. Ant. Jud. xvli. xiii, 1,) was forbidden. Ida lii\<f>At HyaSa*

Xfivots* «S" T&XV "I 4* Wfwi-W«r Awie-pivot (PhUo. U. 303,1. 41, De Special. Leglbus.)

'We are at liberty, then, to assume that the name of ai'.tX'p:^, among the Jews, might be applied indifferently to the relation of brother, or to the relation of cousin. Hence, it may be so applied, Mt. xiii. 55, and 3, (p. 287;) that is, some of the persons there mentioned by name may be strictly the brethren, and the rest may be merely the cousins, of our Lord. But how are we to discriminate them asunder? I observe that the two first are called James and Joscs; the two last Simon and Jude, or Jude and Simon. I observe also, and it is a critical coincidence, that Mary, the aiaX<pii or cousin of the Virgin, who is called, Mk. xvi. l.and Lu. xxiv. 10, t$ 930 Mary the mother of Jamet, is called, Mt. xxvii. 56, and Mk. xv. 40, 7, (§ 92,) Mary the mother of Jamet and Jotet. It is an obvious and natural inference that this James and this Joses, who are here described as the children of Mary, are the same James and the same Joses who were described above, Mt. xiii. 55, Mk. vi. 3, as among the iitX^ol of our Lord. I observe, too, that Mary is never called the mother of Simon and Jude, or of Jude and Simon; and, therefore, I cannot assume these were her children also. One of our Saviour's apostles, besides Judas Iscariot, Whs certainly called Jude. Jno. xlv. 22, (% 87,) Lu. vi. 16. (§ 27.p. 207.) Ac. i. 13, the same who, Mt. x. 3, Mk. ill 18, (§ 27,) is also called Lebbteus, or Thaddaus; and whom Lu. vi. 16, ib., Ac. i. 13, twice describes by a certain relation to James, which his own Epistle, Jude I, proves to be rightly pronounced the relation of brother. This Jude, then, as well as James, must have been a son of Alpbeus; but this Jude is never called, like James, a son of Mary, or consequently a brother, in any sense, of our Lord. I infer that he was no such son of Mary, though he might be the son of Alphseus; and I assign thereby a reason which no commentator, so far as I know, has yet been able satisfactorily to do, why he should call himself the brother of James, but not the brother of Christ.* Alphseus, whosoever

* On this we may remark—A higher relationship than that according to the flesh was, more especially after his resurrection, known to subsist between Christ and his disciples. Then was he 'declared to be the Son of God with power,' Rom. i. 4. He said unto Mary Magdalene, • / aicend unto my Father, and your Father,' Jno. xx. 17, (§93;) and speaking of the disciples generally, he said, 'Go tell my brethren that they go into Galilee, and there thall they tee me,' Mt. xxviii. 10, (§ «)5.) He hod, Indeed, during his personal ministry, distinctly declared, ■ My mother and my brethren are theie which hear the word of God, and do it,' Lu. viii. 21, (§ 33, p. 2C2 ;) but it was not until the promised outpouring of the Spirit, consequent upon the resurrection and ascension of our Lord, that his words appear to have been truly understood. Up to that point we hear of the mother and brethren of Jesus, Ac. i. 14, but thereafter the distinction appears to have been greatly lost sight of, so that even his mother is never once mentioned. The disciples seem then to have said, • He died for all, that theu which live should not henceforth live unto themselves, but unto him which died for them, and rote again. Wherefore henceforth know we no man after thefteih i yea, though we have known Chnst after the Jtesh, yet now henceforth know we him no more,* 2 Co. v. 15, .6. They knew him no more according to earthly relationship, because they knew him to be in a higher sense brother to them all.

It is true, thut Paul, when vindicating himself and his doctrine against those who were prone to trust in

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them to cart oat derQa rendered them incapable to cart one oat, ML xrE. 16—20, § 51; and Peter's distrust of bis Master's power occasioned his sinking: into tbe water, Mt. xi*. 30, .1, $ il, p. 320. Paul waa forgiven hfa blaapbemj and persecution of tbe aainta, a* be did it ignorantlr and in unbelief, before he knew tbe truth concerning; Jesus, or felt the drawing* of hi* Spirit, 1 Ti. L 13. But tbe case of tboae ia indeed enl who, after having bad the truth revealed to them, indulge in an evil heart of unbelief.

Be. iii. 12, 'Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God,*

I Jno. v. 10, .1, * He that believeth on the Son of God hath the iritneis m himself: he that beliereth not God hath made him a liar; because he btueveth not the record that God gave of his Son. 11, And this is the record, that God hath given to us eternal life, and this life is in his Son.*

Be. x. 26—31, 'For if ire sin ttHfully after that are Aare received the knowledge of the truth, there remaineth no mote taerifice for tins, 27, but a certain fearful looking for of judgment and fiery indignation, which thaU devour the adversaries 28, He that despised Motet" law died without mercy under tiro or three teitnettet: 29, of how much sorer puniihment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was tanctified, an unholy thing, and hath done detpile unto the Spirit of grace t 30, For W know him that hath taid. Vengeance belongeth unto me, I will recompense, saith the Lord. And again. The Lord thall judge hit people. 31, It w a fearful thing to fall into the handt of the living God,*

the fleih, speak* of ' Jamet the Lord's brother,' Ga. 1. l'.i—conceding, it moj be, to James, a title claimed for him by thoin teacher* with whom the apoitle of the Gentile* had *o strongly to contend. But it 1* to be ob-erved, that Jamet, In hi* Epistle, take* to himself no such title. Be calls himself «imply, 'a servant of God and of the Lord Jetut Chritt,* Ja. i. 1. It should therefore be no wonder that Jude ferritins from claiming any diallitclion on account of hia being the brother of Christ according to tbe flesh. It was enough that lie should call himself 'the servant of Jetus Chriit, and brother of JametJtet. 1. The latter designation may have been needful to distinguish him from others of the same name.

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SECTION 38.—(G. 25.)—Jesus' Third General Circuit Of Galilee *


Matt. Ix. 36. Mark Tj. 6. Jesus goes about I and accompanying the word with the erldence of

all the citiei and villages, teaching In the placei set Divine power, in conferring temporal blessing, by

apart for religious instruction, and also more pub- 'healing every ticknett and every dueate among the

Udy proclaiming the good news of the kingdom; [ people.

No. 38. See Line from Nazareth going through Galilee.

Mark vi. 6.

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Matt. ix. 35.

[Ver.34,8xxxvi.p. 285.] 35 And Jesus went-about all

the cities and villages, teaching in their synagogues, and preaching the gospel of-the kingdom, and healing every sickness and every disease na\amav among the people.


rest witb us, when the Lord Jesus shall be revealed
from heaven with his mighty angels, In flaming fire
taking vengeance on tliem that know not God, and
that obey »ot the gospel of our Lord Jesus Christ,'
fee., 2 Th. 1. 7—10.
healing, $c.—the apostles received commandment

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Mt. Ix. 3f>. went about &c—Jesus is supposed to have already made two circuits of Galilee; the firtt, ch. iv. 23,§18,p. Il.'i; the tecond, having the twelve with him, and certain women, which ministered to him or their substance, Lu. vili. 1—3,130, p. 232.

teaching, 4-c.—expounding the Scriptures, as In the synagogue at Nazareth, En. iv. 14— 27, § 15, p. 102.

preaching, $-c.—as to the multitudes by the sea of Galilee, ch. xiii. 9 32, P- 242.

gotpel of the kingdom—* To you who are troubled


Mt. ix. 3S. Went about all the citiet, fc This was I and respectability, with leave from the ipj.creriy-yof, Jesus' third general circuit. the chief teacher or scribe of the place.

Preaching the gotpel of the kingdom. The kingdom

Teaching in their synagogues. The office of read- was about to be proclaimed for tire last time before

ing or expounding the law, and of admonishing, was the enthronement of the King, the Son of God, noon

not always performed by ministers appointed for the the holy mount—comp. Mt. xvi. 28, § o0 j xvii. 1—o,

purpose, but might be done by any person of talent I 8 61; 2 Pe. i. IC—.8.


attentive to their bodies, 'healing every sickness and

Mt. Ix. 35. Having begun at home, Jesus went abroad over the whole country, through villages as well as cities, 'teaching in their synagogues,* as well as proclaiming more publicly, the good news of the kingdom ; and at the same time that he was thus engaged in benefiting the souls of men, he was equally

every disease among the people.* In all this diversity of occupation, there was the most perfect unity of purpose. He gave an example of lib own great law of love. Let us be followers of Him of whom it was most truly said,' lie went about doing good,'

SECTION 39.—(G. 26.}—Thr Twelve Apostles, Having First Received A Charge From Jesus, And Power To Work Miracles Of A Certain Kind, Are Sent Out In Companies Of Two And Two, To Teach And To Preach In His Name. Matt. ix. 36—.8; x. 1,5—xi. 1. Mark vi. 7—13. Luke ix. 1—6.—Capernaum.

INTRODUCTION AND ANALYSIS. Mt. ix. 36—8. Jesus directs his disciples to pray that labourers may be sent into the harvest.

— x. 1,5—8. Mk. vi. 7. Lu.ix. 1,2. Power given to the twelve disciples; they are sent forth to preach and heal.

— x. 9,10. — vi. 3, '.I. — Ix. 3. Provision for their journey.

— x. 11. — TL10. — ix. 4. With whom they were to lodge.

— x. 12, .a Not to

enter a house, but In the spirit of peuce.

— x. 14, .6. — Tl II. — ix-5. Not to take even the dust from the streets of those who refused to receive them and their testimony.

— x. 19, 20. To trust God lor their defence.

To exp«ct persecution from their
, and hatred
Not to court, but rather avoid, per.

- x. 23.


— x. 24, .5. May expect to meet with tne same reproach as their Master.

Mt. x. 26, .7. Seeing that all will be brought to light, they aie boldly to proclaim the truth.

— x. 28—31. As knowing their Father's omnipotence and omniscience, and lender regard for them, they are not to fear men.

— x. 32, .3. Only those who confess Jesus will be confessed by him before the Father.

— x. 34—6. The dissensions in families the truth may be expected to occasion.

— x. 37—.9. No earthly attachment must be allowed to interfere with our union to Christ.

— x. 40. The kindness shewn to his

gers, Jesus regards as rendered to himself.

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apostles go forth preaching, fee.

Mt. xi. 1. Jesus also departs to teach and to

preach In their cities.
For the immediate motive, tee Greswell, Tol. II. Diss, xxiil. p. 340.


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