in their synagogues, and preaching the gospel of the kingdom." Matt. 4. 23. Mark 1. 14.-¶ Repent. He commanded them to repent. This is to turn from former views, and trusts, and ways of wickedness, and embrace His doctrines and practice. Mark has it, "The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel." Ch. 1. 15. Sinners should repent because God commands it, and because all sin is heinous and ruinous, and because repentance toward God is their highest interest and duty. Christ used a Gospel motive. Repent, because the Gospel of the kingdom is preached, and free forgiveness is proclaimed. Because this method of grace, with its dispensation of the Spirit, is here at hand, they should turn to it from their sins and errors. It was at hand, as He was then announcing it and setting it up. This command must still be preached to all, for God" now commandeth all men every where to repent. Acts 17. 30. Men are to believe the gospel; that is, they are to receive with thankfulness and confidence the glad tidings of atonement and pardon by Christ. Faith is required of men, not as a mitigated task-work-not at all as a performance-but as the only means of receiving the great salvation, which has been freely and fully provided in Christ. Repentance is demanded, not as a meritorious service, but as a hearty response to this gospel news; not as a price wherewith to obtain the hope, but as the necessary "fleeing 18. The Sea of Galilee. This sheet of water lies near the sources of the Jordan, bordering on Galilee. It is also called the Sea of Chinnereth (Numbers 34. 11), and in the New Testament, the Sea of Galilee (Matt. 4. 18), the Sea of Tiberias (John 21. 1), and the Sea or Lake of Gennesaret or Gennesareth (Luke 5. 1), which last is but a variation of the Hebrew name. Its length is about eleven or twelve miles, and its breadth from five to six. For the calling of the four apostles, Simon and Andrew (brothers), and James and John (brothers), see Luke ch. 5.- -T Simon called Peter (or Cephas)—Peter being the Greek word for a stone, and Cephas being the Syriac for the same. John 1. 42. Here the four are spoken of as called in the same connexion. Luke has mentioned only the two, without denying of the other two. A comparison of the narratives shows a striking harmony, which argues for their respective veracity. By Matthew they are spoken of as casting a net into the sea. Luke tells how they cast the net at Christ's bidding. Matthew speaks of James and John mending their nets. Luke tells how they Zebedee their father, mending | Galilee, teaching in their synatheir nets; and he called them. gogues, and preaching the gos22 And they immediately left pel of the kingdom, and healing the ship and their father, and all manner of sickness, and all followed him. manner of disease among the people. 23 And Jesus went about all y c.9.35. Lu.4.15,44. were broken by the exceeding draught. And Luke tells us that Christ saw two ships, ch. 5. 2, and that these pairs of brothers were partners (ch. 5. 7). It was not of chance that Christ met these, who should be his apostles. Who can doubt that the Shepherd was out seeking His sheep? 19. Follow me. This was the brief but significant command which Christ commonly gave to those whom He called as disciples. As they were engaged in their ordinary business, this called them to accompany Christ at whatever sacrifice, and to become His steadfast followers. They were first effectually called as disciples, and then made apostles (Mark 3. 13-19). See 40, p. 52. They became, by His appointment, fishers of men, as it was their business to preach the gospel, and to win souls to Christ. (See Jer. 16. 16.) "Thou shalt catch men;" Luke 5. 10; that is, "draw men over to the gospel." Christ's ministers must first be Christians. The office has no such virtue as can dispense with piety. 20. They complied straightwayimmediately. See Ps. 119.60. Their nets were their means of livelihood. This was an effectual calling. And we are to learn from their promptitude, to follow instantly at Christ's call, whether it be to the great duty of repentance, or to any particular work. We are required to leave all and follow Christ. That is, to let nothing keep us back from Christ, or divert our interest from Him. And we are to follow His direction in all duty, and His plan of salvation by grace alone, and His holy example in all things. 21. John his brother. This was "the beloved disciple."- - With Zebedee their father. On comparing this verse a z c.24.14. Mar.1.14. a Ps. 103.3. c.8.16,17. with ch. 8. 21, ch. 20. 20, and ch. 26. 55, it is inferred that there is an undesigned coincidence, which attests the veracity of the evangelist. Now Zebedee is alive; but the next passage quoted shows that one of the disciples (few as yet) had lost his father, and wished to bury him; and the next passages cited speak of "the mother of Zebedee's children," showing incidentally that the father had died.-See Blunt's Veracity. 22. Left the ship and their father. Luke has it, "When they had brought their ships to land" (ch. 5. 11). Christ's call is superior to that of business, and His authority is higher even than that of a parent. We must obey God rather than men. We are even promised rewards, here and hereafter, for such a forsaking of friends and possessions, where this is the only choice. Matt. 19. 29. This is not to induce disobedience in children, or to encourage disrespect to parents. A needless and headstrong resistance of parental authority, even in religious things, is to be condemned. Yet it will sometimes be the effect of true religion in a family to separate the membership. In Matt. 10. 35, it is declared by Christ, as a foreseen result of His work, that He has come "to set a man at variance against his father," &c. Where there is no way left, but either to forsake parents or to forsake Christ, we are to part with father and mother rather than with the Saviour. It is not often, in a Christian land, that children, who act kindly and discreetly in following Christ, are driven to forsake their parents for Him. They should seek to show the excellence of their religion, and win their parents to the Saviour. 24 And his fame went through- | unto him all sick people that out all Syria and they brought were taken with divers diseases § 30. The healing of a demoniac in the Synagogue.-Capernaum.. § 31. The healing of Peter's wife's mother, Matt. Mark. Luke. John. 1.21-28 4.31-37 and many others.-Capernaum. . 8.14-17 1.29-34 4.38-41 § 32. JESUS, WITH HIS DISCIPLES, GOES FROM 23. This was a second circuit in after that of the temple. He attended 24. Syria. In the New Testament it is the name of the Roman province (Matt. 4. 24. Luke 2. 2. Acts 15. 23, 41, and 18. 18, and 20. 3, and 21. 3. Gal. 1. 21), which was governed by Presidents, and to which Phenicia and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them. 25 And there followed him moniacs confess that they were possessed with demons. Mark 5. 9. So do their relatives. Matt. 15. 22. The sacred writers assert that such were brought unto Jesus, Matt. 4. 24. Mark 1. 32-or met Him. Luke 8. 27. Jesus commands them not to make Him known as Messiah. Mark 1.24. He rebuked them. Matt. 17. 18. The evan and, with slight interruption, Judea also were attached. It included the country between the Euphrates and the Mediterranean, from the mountains of Taurus and Amanus in the N., to the desert of Suez and the borders of Egypt on the S. Mark (1.28) reads, "into the country surrounding Galilee." Lunatic. Those afflicted with epilepsy or a mental derange-gelists declare that the demons department, which was supposed to increase ed from the victims at His command. with the increase of the moon-moon- Matt. 17. 18. Mark 9. 25, 26. Luke 4. struck. Hence our word has a Latin 35; 11. 14. And Christ himself so derivation from luna, which signifies asserts. Luke 13. 32. To the demons the moon, and the Greek term here is themselves were ascribed personal similarly derived.- - The palsy. A acts. They spake, conversed, asked paralysis, either of the whole system questions, gave answers, asserted their or of one side, or of the trunk and personal knowledge of Christ, and limbs, or a cramp or contraction and their dread of Him. Matt. 8.29. Luke stiffening of the parts. Various dis- 8. 28. They are spoken of as having eases of this nature are included under locomotion; changing their locality; this term in the New Testament. It going out of one person possessed; and is known at the East as a very fear- entering into other bodies. Matt. 8. ful and fatal disease, which termi- 32. This only shows us what influnates suddenly after the most rack- ence over men is held by the prince ing pains.- -T Possessed with devils. of the power of the air; and Christ, Some are fond of making this a mere by this means, exhibited His suprepopular theory, and one which our macy over the legions of darkness. Saviour and his apostles only chose Christ healed the people by miraculous not to contradict-speaking of dis- power, and this power He exerted to eases as though they were from a pos- attest His divinity, and to prove session of evil spirits. But Jesus ad- His claims and work. "Believe me dresses the demons as such (Matt. 8. for the very works' sake" (John 14. 32. Mark 5. 19. Luke 4. 35). So 11A miracle, is a supernatural does Paul. Acts 16. 18. Jesus bids work-an effect produced above, or them be silent, Mark 1. 25-to depart against the laws of nature-requiring and enter no more into the person. the same Divine power as instituted Mark 9. 25. See Luke 10. 18, and the those laws, to suspend or contravene context; and Matt. 12. 25-context; them. Christ wrought miracles by and Matt. 12. 43, 44-context; in all His own power, and this proved Him which places the demons are spoken to be God. The apostles wrought of, in connexion with Satan, as sa- miracles in His name, Acts 3. 6, which tanic beings, and their nature is ex- also attested His divinity as the plained. The New Testament wri- source of their work. The argument ters distinguished between the dis- is, that a miracle is of God, and eased and the demoniacs. Mark 1. 32. that this stamp of Divine prerogLuke 6. 17, 18. And Jesus himself ative would not be set upon any docdoes so. Matt. 10. 8. The demons trines or claims that were false. knew Christ to be the Son of God. Hence, a miracle wrought, as the Matt. 8. 29. Mark 1. 24; 5. 7. And raising of Lazarus from the grave by a "the Christ." Luke 4. 41. The de- word, after several days' burial-or of the widow's son from the bier-or the feeding of thousands from a few loaves was sufficient proof of Christ's word and work, and this has always been a leading external evidence of Christianity. How gracious is the work of our Lord. He would heal diseases, to show how He came to take away the curse. CHAPTER V. he went up into a mountain: and when he was set, his disciples came unto him. ND seeing the multitudes, dara, Gerasa, Hippos, Dion, Pella, Canatha. But authors are not agreed as to all these. In the time of our Lord, the Decapolitan towns were not far from the Sea of Galilee (Mark 5. 20; 7. 31). They were mostly, if not altogether, east of Jordan. Of these "great multitudes," few, probably, were true disciples. Most 25. Decapolis. From deka-ten, and followed Him for curiosity, from the polis-city; designating, not the coun- novelty of His teachings and doings. try, but certain ten cities, which re- After this we find our Lord at Capersembled each other in being inhabited naum and elsewhere, healing and mostly by Gentiles, and in having pe- working miracles, calling Matthew, culiar institutions and privileges. and afterward choosing the twelve, and Pliny gives the list-Damascus, Phil-on that occasion delivering His Sermon adelphia, Raphana, Scythopolis, Ga- on the Mount. Note the Harmony. |