MATT. MARK LUKE JOHN V. whole, the same said unto me, 'Take up thy bed, and walk.'" 12 They asked him therefore, "Who is the man that said unto thee, 'Take up thy bed, and walk.'?" 13 But he that was healed knew not who it was for Jesus had withdrawn away privately, a multitude being in the place. After these things Jesus findeth him in the temple; and he said unto him, " Behold, thou art become whole : sin no more, lest some worse thing befall thee." 15 The man departed, and told the Jews that it was Jesus who had made him whole. 16 And on this account the Jews persecuted Jesus, because he did these things on the sabbath. 17 But Jesus answered them, "My Father worketh until now, and I also work." 18 On this account, therefore, the Jews sought the more to kill him, because he not only broke the sabbath, but also spoke of God as his own Father, making himself equal to God.† 19 Jesus therefore answered and said unto them, “Verily, verily, I say unto you, The Son can do nothing of himself, except what he seeth the Father doing for what things soever he doeth, these also the Son in like manner doeth: 20 for the Father loveth the Son, and showeth him all things that he himself doeth: and he will show him greater works than these, so that ye will wonder. 21 For as the Father raiseth the dead, and giveth them life, so also the Son giveth life to whom he will. 22 Nor indeed doth the Father judge any one; but he hath committed all judgment unto the Son, 23 that all may honour the Son, as they honour the Father: he that honoureth not the Son, honoureth not the Father who sent him. 24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and cometh not into condemnation, but hath passed from death unto life. 25 Verily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26 For as the Father hath life in himself; so he hath also given to the Son to have life in • Griesbach omits "and sought to kill him." toov avrov яowν тY Aεy. Archbishop Newcome renders the clause-"making himself like God." Perhaps putting himself on a level with God would most exactly express the import of this charge. So Newcome, Campbell, &c,: the original is Kawg. MATT. MARK LUKE JOHN V. λαμβάνω himself; 27 and he hath given him authority to execute judgment also, because he is the Son of man.* 28 Wonder not at this: for the hour is coming, in which all that are in the tombs shall hear his voice, 29 and shall come forth; they that have done good, unto the resurrection of life; but they that have done evil, unto the resurrection of condemnation. 30 I cannot do any thing of myself: as I hear I judge and my judgment is righteous, because I seek not mine own will, but the will of him who sent me. 31 If I alone bear testimony concerning myself, my testimony is not true. 32 There is another that beareth testimony concerning me; and I know that the testimony which he testifieth concerning me is true. 33 Ye sent unto John, and he bare testimony unto the truth. 34 Yet I require not testimony from man: but I say these things that ye may be saved. 35 He was a burning and shining light: and ye were willing for a time to rejoice in his light. 36 But I have testimony greater than that of John : for the works which the Father hath given me to finish, these very works which I am doing, bear testimony concerning me, that the Father hath sent me. 37 And the Father who sent me, hath himself borne testimony concerning me. Have ye never heard his voice, nor seen his appearance? + 38 and have ye not his word abiding among you?-that ye believe not on him whom he hath sent! search the scriptures, because in them ye think ye have everlasting life: and they are they which bear testimony concerning me: 40 and yet ye are not willing to come to me, that ye may have life. 41 I require not glory from men: 42 but I know you, that 39 Ye * ότι υίος ανθρωπου εστι. From the remarkable fact, that here alone the words are without articles, I heretofore, with Campbell and others, deemed it probable that the phrase viog avIρwπov denotes the same as avзрwжог. But, considering the circumstances in which our Lord then stood; his subsequent reference, on the Mount of Olives, to the prophecies of Daniel; and his declaration to the Sanhedrim before his condemnation, (Mark xiv. 62); it now appears to me more probable, that he refers to the sublime vision of that prophet recorded in ch. vii. 13, 14. See Septuagint. Indeed it is scarcely to be doubted, that the appellation, which he alone employed during his residence on earth, had its origin in the words of the Prophet.-These are cited at the close of the Fourth Dissertation. + So Campbell from the Rev. W. Turner of Wakefield in Priestley's Harmony See εtdog in Luke iii. 22. Exod. xxiv. 17. Numb. xii. 8.-The reference clearly is to the circumstances attending the Baptism of Christ. Not improbably some of those were then present, to whom our Lord addressed these words. EpEvvaTE, ye search, or, search (imperative), or, do ye search? The next clause directs to choose the declarative form. in my Father's name, and ye receive me not: if SECT. VII. The Walk through the Corn-fields on the Second-first Sabbath.+ • Here our Lord seems to have departed from the Sanhedrim, without molestation. It is probable that he soon afterwards returned to Galilee.-For the sixth chapter of this Gospel, see Part VI. Sect. ii. iii. + The chronological position of this Section is nearly decided by the period of the year; the barleyharvest being after the Passover, the wheat-harvest after the Pentecost. St. Luke alone has given a specific date to the circumstance, denominating the sabbath dEUTEроπρWTо-literally, the second-first. Some (following Scaliger) suppose this to mean, the first sabbath after the second day of the Passover. It is more probable that it means, either the FIRST sabbath of the SECOND Jewish month, or the FIRST sabbath after the SECOND of the three great festivals, viz. the Pentecost. On the whole, the latter seems preferable; and it enables us better to place the fact in Galilee.-The position of the record in the Gospels, with the difficulty which this causes on the arrangement of this Harmony, is considered in the Fourth Dissertation. The connected passages will be found in Part V. Sect. viii. These two verses follow St. Luke's record of the Temptation, Part I. Sect. iv. p. 22; and are obviously to be regarded as a General View of our Lord's Preaching in Galilee. They precede the record (in Sect. viii.) of his Kejection at Nazareth; but they are inserted here, as the date assigned by St. Luke decides the chronological position of this Section, and the facts recorded must have been in Galilee, from their connection in each of the three Gospels with the cure of the Man with the withered Hand. ears MATT. XII. of corn, and to eat. 2 But the Pharisees, seeing it, said unto him, "Behold, thy disciples are doing that which is not lawful to do upon the sabbath-day." 3 But he said unto them, "Have ye not read what David did, when he hungered, and they who were with him? how he went into the house of God, and ate the show bread, which it was not lawful for him to eat, nor for them who were with him, but for the priests alone? 5 Or have ye not read in the law, that on the sabbath MARK II. went, to pluck the ears plucked the ears of corn, and ate, rubbing them in their hands. 2 But certain Behold, why are they of the Pharisees said unto doing on the sabbath that them, "Why are ye doing which is not lawful?" that which is not lawful 25 And he said unto them, to do on the sabbath?" "Have ye never read 3 And Jesus answering what David did, when them said, "Have ye not he had need, and he read this, what David 1 Sam. 21; Q. himself hungered, and did, when he himself they who were with him? 26 how he went into the house of God, in the days of Abiathar the high priest, and ate the show bread, which it is not lawful to eat but for the priests, and gave also to them who were with him?" 27 And he said unto them, "The sabbath was made for man, and not man for the sabbath : 28 therefore the Son of man is Lord even of the sabbath." hungered, and they who τους άρτους της προθέσεως, the loaves of exposition: the twelve loaves which were every sabbath placed forth in the sanctuary as an emblem of the offerings of the twelve Tribes. See Lev. xxiv. 5. MATT. MARK SECT. VIII. Christ Rejected at Nazareth.* LUKE IV. 16 AND he came to Nazareth, where he had been JOHN See ver. 15, p. 37. Is. 61; 1. This appears to be the most suitable place for the first Rejection at Nazareth; but there is nothing which absolutely determines it. The internal evidence, as well as the position of the narrative in St. Luke's Gospel, requires us to place it before the commenceînent of our Lord's Public Preaching in Galilee; and it seems most probable, that the occurrence took place at the beginning of one of the periods succeeding a Festival. I therefore assign it to the sabbath following the Walk through the Corn-fields, viz. the last in May; and I see no weighty reason to hesitate in this. If any deem it more probable that it occurred immediately before his Public Preaching, they may place it on the first sabbath after the Tabernacles, viz. Sept. 24: but this arrangement would diminish, by one week, the interval between the commencement of his First Progress and the Dedication. + Or, unrolled the book: so in ver. 20, rolled up the book.-The books were rolls of parchment or vellum. Or, (with a different punctuation), The spitit of the Lord is upon me, wherefore he hath anointed me: he hath sent me to preach glad tidings, &c. The Received Text has here a clause which is found in the Septuagint, as well as in the Hebrew-to heal the broken-hearted: but it is not found in many of the best manuscripts; and it is omitted by Griesbach. Scholz, however, retains it; and Lachman only inserts it in brackets. |