explained. See Matt. ix. 13. and the note on that passage. By applying it to the present case, Christ intimates that the work in which he and his disciples were engaged, was of greater importance than ceremonial observances, and consequently was not to be interrupted on account of them.

8. For the son of man is lord even of the sabbath-day.

Those are mistaken, says Grotius, who understand by son of man, in this place, Christ in particular: for Christ, while he lived in the world, professed himself subject to the law; neither pretending to abrogate it, nor to derogate from its authority, but interpreting it from the will of the Father, and confirming his interpretations both by the authority of the law, and by arguments drawn from what is right and just. The son of man, therefore, in this place, means any man, which Mark renders so plain that it cannot easily be controverted: for thus it is that Christ speaks, according to him; "for the sabbath was made for man, and not man for the sabbath; therefore the son of man is lord also of the sabbath:" for if we should understand by son of man in this passage the Messiah, sent with power to annul the law, the words will not at all connect together: whereas, there is a very obvious connection between the two verses, if we suppose that he is speaking of mankind in general; to which it may be added that Christ had not yet published to the people that he was the Messiah, nor did he wish, for well-known reasons, that he should be proclaimed under that character. The sense of the words then is this, which is expressed a little more fully by Mark: "Whatever is provided for the sake of another, ought to yield to tha for the sake of which it is provided; but the sabbath being instituted for the sake of man, it ought to yield to man, whenever his benefit is concerned," He may be said to be lord of any thing who has power of usin it for his own benefit; so, in this case, man is said to e lord of the sabbath, because it is not to be observed co as to occasion his detriment.

9.

And when he was departed thence, he went into their synagogue;

10. And behold there was a man which had his hand withered, and they asked him, saying, Is it lawful to heal on the sabbath-day? that they might accuse him.

11.

And he said unto them, What man shall there be among you, that shall have one sheep, "a sheep ;" and if it fall into a pit on the sabbath-day, will he not lay hold on it, and lift it out?

The common interpretation of the law among the Jews admitted of some exceptions; and particularly the respect which was due to the sabbath did not forbid them to provide for the life of a beast: this would therefore afford Jesus a sufficient justification of what he was about to do, and furnish an answer to their question. Lest the Pharisees should object that in the case of their exception, the life of a creature was concerned, but in the present case only the restoration of a limb to a sound state, Christ anticipates them, by shewing that a man is so much better than a sheep, that the healing of him might be justly thought of more consequence than the life of the sheep: for he says,

12. How much then is a man better than a sheep! Wherefore it is lawful to do well, i. e. to perform acts of beneficence, on the sabbath-days.

13. Then saith he to the man, Stretch forth thine hand; and he stretched it

forth, and it was restored, whole like the other.

The true doctrine concerning the sabbath being explained, Christ now cuts off all pretence for calumny: for, without touching him, by his voice alone, he heals the man; which could not even have the appearance of violating tlie sabbath.

REFLECTIONS.

1. In the conduct of Christ, in suffering his disciples to perform an action which many would consider as a profanation of the sabbath, and in justifying them in it afterwards, we may learn our duty in regard to those observances which the folly or superstition of mankind has added to the law of God; that we ought not to countenance them, even by our actions, much less by our words. Several considerations might have been suggested to Christ, to induce him to act differently. By countenancing his disciples, in what the Pharisees apprehended to be a profanation of the sabbath, he would expose himself and his followers to the imputation of impiety; a charge which would not only be highly dishonourable in itself, but likewise prevent the reception of those new doctrines which he came to preach. The error to be corrected was but of a trifling nature, and perhaps on the safer side. From his compli ance with the prejudices of the people in this instance, they might have formed a more favourable opinion of his character, and have been better disposed to listen to his instructions: but in the estimation of Christ these were the maxims of worldly prudence. To countenance men in adding to or misinterpreting the law, would have been setting up their authority, in opposition to that of God; and although the evil arís

ing from it in this instance might be inconsiderable, it would be authorizing more important additions in other cases; which might be productive of infinite mischief. In his estimation, a strict adherence to the law was the best way of honouring it, and the promotion of truth of more consequence than popularity. He therefore resolutely withstood the impositions of the Scribes and Pharisees, and has hereby given us an example of courage and fortitude, which well deserves our imitation in like circumstances. When we are called upon to comply with rites and ceremonies which have a fair shew of piety and devotion, let us ask what authority men have for them in the Christian revelation; and if they are not enjoined by this authority, let us not scruple to reject them. If we expose ourselves hereby to the charge of obstinacy or impiety, let us not regard it: it is no more than our lord and master endured before us.

2. Under the high authority of this example, I have no scruple in declaring that the law of the Jewish sabbath is not binding upon Christians; but that the observance of that day, together with that of the other days of the Mosaic institution, has been abolished, and no other appointed to supply its place; that if Christian assemblies meet together on the first day of the week, it is not because any precept of the gospel requires them to regard that day as more holy or sacred than any other, but because it was observed, for the purposes of public worship and public instruction, by the apostles and first Christians, in commemoration of their master's resurrection. Those who may be alarmed at such a position, and imagine that it tends to destroy the best supports and preservatives of religion, I must desire to recollect, that if the observance of a Jewish sabbath, or of any other day in a similar manner, had been essential to the interests of religion, it would have been expressly enjoined; and that the want of such an injunction is a complete proof that it was not necessary or expedient. Let us be content with the religion of Jesus, as exhibited to us in the New Testament, lest

we incur the censures pronounced by him upon the Pharisees.

Matthew xii. 14----30.

14. Then the Pharisees went out, out of the synagogue, where, we learn from verse 9th, these things passed; and held a council against him, how they might destroy him.

This was no regular assembly: for the Pharisees. were not an incorporated body of people; but it was a private meeting of some bigotted members of that sect, who were so highly enraged at Jesus, when they found that he did not conform to their superstitious practices, but openly disregarded and condemned them, that they resolved to put him to death.

15. But when Jesus knew it, he withdrew himself from thence; and great multitudes followed him, and he healed them all,

That is, all those who had need of healing: in such a limited sense these general expressions are frequently to be interpreted in the New Testament. It was not from a regard to his own personal safety that Christ now retired; but lest he should provoke the Jews to put him to death before the purposes of his mission had been accomplished.

16. And charged them that they should not make him known.

This he might be induced to do from the motive last mentioned; likewise, lest the people, apprehending him