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Mark iii. 20.

21.

Mat. xii. 22.

And the multitude cometh together again, so that they Capernaum. could not so much as eat bread.

And when his friends heard of it, they went out to lay hold on him for they said, He is beside himself.

Then was brought unto him one possessed with a devil, blind and dumb and he healed him, insomuch that the blind and dumb both spake and saw.

xi. 14-36. St. Luke, it will be observed, relates the event as
an isolated fact-as a circumstance which had taken place-but
he makes no allusion to its time or order; and it can be sepa.
rated from his narrative without injuring the context. It ap-
pears to have occurred to him by association. In ch. xi. 19.
he mentions the Holy Spirit, and this reminded him of the
blasphemy of the Scribes and Pharisees.

(a) Doddridge, Fam. Expos. vol. i. p. 185.

60 Schoetgen thus analyzes the address of our Lord to the Pharisees.

The occasion of our Lord's address was to reply to the words (Matt. xii. 24.) and to the thoughts of the Pharisees, (v. 25.) He effects the first of these objects by thus reasoning.

1. Satan could not fight against himself, v. 25, 26.

2. The Jews believed that devils could be cast out in the same way, v. 27.

2. This action of Christ declared that the Messiah was among them, v. 28.

4. It declared also that Christ was more powerful than Satan, the spirit of evil, v. 29.

5. And that Christ was the enemy of Satan, v. 30.

6. Because blasphemy against the divine conduct was unpardonable.

He refutes their thoughts, secondly, by showing, 1. their mind was depraved, v. 33-35; and,

2. That their reasoning must be brought into judgment.— Schoetgen, Hora Hebr. vol. i. p. 123.

V. 36. This word, wãv pñμa apyov, seems to imply much more than the usual meaning. When it is considered with reference to the cause for which it was spoken, it must mean every reproachful or blasphemous expression which man uses, &c.

61 The position of Mark iii. 19, 20, 21. has been a source of much discussion among the harmonizers. Michaelis cuts the knot, which he finds it difficult to untic, and omits the passage altogether. Doddridge places it before the account of the widow's son at Nain. But in this part of his harmony, it appears that much embarrassment has been caused, by his adopting the supposition that the sermon in Matt. v. 6, 7. is different from that in Luke vii. Newcome, Pilkington, and Lightfoot, have inserted it after the scene of the female penitent. I have followed their order, the scriptural authority for which is given by Pilkington, who observes, that St. Mark takes no notice of any occurrence from the time of the election of the twelve till he went with them into an house, u olkov, meaning probably the house in Capernaum, where Jesus used to sojourn. The word is used in this sense by St. Mark in other places, (Mark ii. 1. vii. 17.) where one particular house seems to be referred to, though the article is omitted.

Mat. xii. 23.

24.

Mark iii. 22

And all the people were amazed, and said, Is not this Capernaum. the Son of David?

But when the Pharisees

and the Scribes which came down from Jerusalem

Mat. xii. 24 heard it, they said,

Mark iii. 22. He hath Beelzebub, and

Mat. xii. 24. This fellow doth not cast out devils, but by Beelzebub, the prince of the devils.

25.

And Jesus knew their thoughts, and said unto them, Mark iii. 23. and he called them, and said unto them in parables, How can Satan cast out Satan?

Mat.xii. 25. Every kingdom divided against itself is brought to desolation;

Mark iii. 24. that kingdom cannot stand.

Mat. xii. 25, and every city or house divided against itself, shall not stand:

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Mark iii.26. rise up against himself, and

Mat.xii. 26. cast out Satan, he is divided against himself, how then shall his kingdom stand?

Mark iii. 26. he cannot stand but hath an end.

Mat. xii. 27.

28.

Luke xi. 21.

22.

Mark iii. 27.

Mat. xii. 30.

31.

Mark iii. 28.

And if I by Beeelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.

But if I cast out devils by the Spirit of God, then the
kingdom of God is come unto you.

When a strong man armed keepeth his palace, his
goods are in
peace :

But when a stronger than he shall come upon him, and
overcome him, he taketh from him all his armour wherein
he trusted, and divideth his spoils.

No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man, and then he will spoil his house.

He that is not with me, is against me: and he that gathereth not with me, scattereth abroad.

Wherefore,

Verily I say unto you, All sins shall be forgiven unto the Sons of men, and blasphemies wherewith soever they shall blaspheme:

Mat.xii.31. but the blasphemy against the Holy Ghost shall not be forgiven unto men.

32.

And whosoever speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come : Mark iii.29. but he is in danger of eternal damnation.

30. Mat.xii. 33.

Because they said, He hath an unclean spirit.
Either make the tree good, and his fruit good, or else

Matt. xii.34

make the tree corrupt, and his fruit corrupt: for the tree Capernaum is known by his fruit.

O generation of vipers, how can ye, being evil, speak
good things? for out of the abundance of the heart the
mouth speaketh.

35. A good man, out of the good treasure of the heart,
bringeth forth good things; and an evil man, out of the
evil treasure, bringeth forth evil things.

36.

37.

But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment.

For by thy words thou shalt be justified, and by thy
words thou shalt be condemned.

38. Then certain of the Scribes and of the Pharisees an-
swered, saying, Master, we would see a sign from thee.
39. But he answered, and said to them, An evil and adul-
terous generation seeketh after a sign; and there shall no
sign be given to it, but the sign of the prophet Jonas:
46. For, as Jonas was three days and three nights in the
whale's belly, so shall the Son of man be three days and
three nights in the heart of the earth.

41.

42.

43.

44.

45.

Luke xi. 27.

28.

The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas: and behold, a greater than Jonas is here.

The queen of the south shall rise up in the judgment, with this generation, and shall condemn it: for she came from the uttermost parts of the earth, to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.

Then he saith, I will return into my house, from whence I came out and when he is come, he findeth it empty, swept, and garnished.

Then goeth be, and taketh with himself seven other spirits, more wicked than himself; and they enter in, and dwell there and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.

And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked.

But he said, Yea, rather blessed are they that hear the word of God, and keep it.

MATT. V. ver. 29. and part of ver. 31.

29 Or else, how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

31-I say unto you, All manner of sin and blasphemy shall
be forgiven unto men-
MARK iii. part of ver. 22, 23, 24. ver. 25. part of ver. 26. 29. and
ver. 30.

22-said-by the prince of the devils casteth he out devils.
23 And he called them unto him, and said unto them in pa-
rables-

24 And if a kingdom be divided against itself—

25 And if a house be divided against itself, that house cannot stand.

26 And if Satan-be divided

29 But he that shall blaspheme against the Holy Ghost hath never forgiveness

30 Because they said, He hath an unclean spirit.

LUKE xi. ver. 14-20, and ver. 23-26.

14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.

15 But some of them said, He casteth out devils through Beelzebub the chief of the devils.

16 And others, tempting him, sought of him a sign from heaven.

17 But he, knowing their thoughts, said unto them, Every kindom divided against itself is brought to desolation; and a house divided against a house, falleth.

18 If Satan also be divided against himself, how shall his kingdom stand? Because ye say that I cast out devils through Beelzebub.

19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.

20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

23 He that is not with me is against me: and he that gathereth not with me, scattereth.

24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.

25 And when he cometh, he findeth it swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.

Capernaum.

Matt.xii. 46.

SECTION XXIX.

Christ declares his faithful Disciples to be his real
Kindred 62

MATT. xii. 46. to the end.

MARK iii. 31. to the end.
LUKE viii. 19-21.

While he yet talked to the people, behold, his mother and his brethren

Lukeviii.19. came to him--and could not come at him for the press.

62 The order of St. Matthew and St. Mark is followed in the placing of this section, and the authority of the five har

monizers.

Markiii, 31. and standing without, sent unto him, calling him,

Mat. xii. 46. desiring to speak with him.

Mark iii. 32. And the multitude sat about him, and they said

Mat. xii. 47. one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.

48.

Mark iii. 34.

But he answered, and said to him that told him, Who is my mother? and who are my brethren?

And he looked round about on them which sat about

him,

Matt.xli.49. and he stretched forth his hand towards his disciples, and said, Behold, my mother and my brethren!

50. for whosoever shall

Lukeviii.21. hear the word of God, and do it.

Mat, xii, 50, do the will of my Father, which is in heaven, the same is my brother, and sister, and mother ".

63

MATT. xii. part of ver. 46, 47.

46-stood without

47 Then-unto him, Behold, thy mother, and thy brethren.
MARK iii. part of ver. 31, 32. ver. 33. part of ver. 34. and ver. 35.
31 There came then his brethren and his mother-
32-without seek for thee.

33 And he answered them saying, Who is my mother, or my
brethren?

34 and said, Behold my mother and my brethren!

35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

LUKE viii. part of ver. 19. ver. 20. and part of ver. 21.

19. Then his mother and his brethren

20 And it was told him by certain, which said, Thy mother and thy brethren stand without, desiring to see thee.

21 And he answered and said unto them, My mother and my brethren are these which

SECTION XXX.

Capernaum,

MATT. xiii. 1-9.

Mat. xiii, 1.

Parable of the Sower 4.

MARK iv. 1-9. LUKE viii. 4-8 65. The same day Jesus went out of the house, and sat by Galilee. the sea-side.

63 The disciples of Christ were beloved by him more than his natural kindred. The spiritual affection towards those who were the children of God, was greater than the natural affection towards those who were related to him by the ties of blood.

64 The order seems to be so decisively settled by St. Matthew, xiii. 1. év dè rõ ýμépa ¿reivŋ_¿žeλowv, &c. &c. that Doddridge, Pilkington, Lightfoot, and Michaelis, have placed it in its present position. Archbishop Newcome, however, has inserted before Matt. xiii. 1. various passages of St. Luke (xi. 37. fin. xii. and xiii. 1-9.) His arguments for so doing have not appeared to be satisfactory, and I have preferred therefore the concurrent testimony of the other harmonizers. Michaelis also places the parable of the sower after Luke viii. 1. but so much

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