Luke iv. 35. thrown him in the midst, (and) Mark i. 26. had torn him, and cried with a loud voice, he came out of him, Luke iv. 35. and hurt him not. 36. And they were all amazed, Mark i. 27. insomuch that they questioned, Lukeiv. 36. and spake among themselves, saying, What a word is this? Mark i.27. What thing is this? what new doctrine is this? for with Luke iv. 36. and power he commandeth the unclean spirits Mark i. 28. And immediately Luke iv. 37. the fame of him went out, (and) Mark i. 28. spread abroad throughout all the region, MARK Xi. 23–25. and part of ver. 27, 28. 23 And there was in their synagogue a man with an unclean spirit; and he cried out, 24 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. 25 And Jesus rebuked him, saying, Hold thy peace, and come out of him. 27 And they were all amazed-among themselves, sayingcommandeth he 28 his fame LUKE iv. part of ver. 35. 36, and 37. 35 And when the devil-he came out of him. Capernaum. tem, vol. i. book i. ch. iv. p. 232. Birch's 4to. edition, London, 1743. Luke iv. 38. SECTION VIII. Peter's Mother-in-Law cured of a Fever ". MATT. viii. 14, 15. MARK i. 29-31. LUKE iv. 38, 39. And forthwith, when they were come out of the syna- Luke iv. 38. And Simon's wife's mother was taken with a great fever, and Mark i. 30. lay sick; Mat.viii. 14. And when Jesus was come into Peter's house, Mark i. 30. anon they tell him of her, Luke iv. 38. and they besought him for her. Mark i. 31. And he came Luke iv. 39. and stood over her, and rebuked the fever, Mark i. 31. and took her by the hand and lift her up, and immediately the fever left her; Luke iv.39. and immediately she arose and ministered unto them. 14 MATT. viii. part of ver. 14. and 15. he saw his wife's mother laid, and sick of a fever. MARK i. part of ver. 30, and 31. 30 But Simon's wife's mother-of a fever 31 and she ministered unto them. LUKE iv. part ofver. 38, and 39. 38 -and entered into Simon's house 39 and it left her-she arose, and ministered unto them. 24 This section is placed here on the united authorities of the five harmonists, and on the Scriptural authority of Luke iv. 38. ἀναςὰς δὲ ἐκ τῆς συναγωγῆς, ἐισῆλθεν, &c. The cure of Peter's mother-in-law is placed by St. Matthew after the healing of the centurion's servant. This miracle may have been wrought more particularly to confirm the faith of the Apostles. Pilkington, who has observed the order of St. Mark and St. Luke, and rejected the supposition of Osiander and Macknight, that St. Matthew wrote in order of time; has well defended the decision of the several harmonizers on this point. -Pilkington's Evang. Hist. &c. Notes, p. 17. Capernaum. Mark i. 32. SECTION IX. Christ teaches, and performs Miracles and Cures, through out Galilee 25 MARK i. 32-39. MATT. iv. 23-25. viii. 16, 17. LUKE iv. 40. to the end. And at even, when the sun did set, Lake iv. 40. was setting, all they that had any sick, Matt. iv. 24. with divers diseases, Mark i. 32. they brought unto him all that were diseased, and them that were possessed with devils: Mark i. 33. (and all the city was gathered together at the door :) Mark i. 34. that were sick of divers diseases Luke iv. 40. and healed them: Mat.viii.16. and he cast out the spirits with his word, and healed all that were sick : 17. That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities and bare our sicknesses 26 25 In placing the tour throughout Galilee, after the cure of Peter's wife mother, all the harmonists are agreed. The scriptural authority is to be found in St. Mark, i. 32. opías de yevo μèvηs. Michaelis adds here various other cures and miracles; and Dr. Doddridge has come, in some respects, to the same conclusion. Neither are Lightfoot, Newcome, and Pilkington, agreed in the texts they would combine together in this section. The Evangelists describe the journeyings of Christ through Galilee in such very general terms, that it appears impossible to appropriate every expression to its particular journey. Neither does it seem capable of demonstration that it was so designed. Our Lord now began to manifest himself publicly by his miracles, and to direct the attention of the Jews to his claims as their Messiah. 26 The Evangelist here quotes from Isaiah liii. 4-12. This chapter of Isaiah has been justly considered to contain a complete description of the sufferings of Christ. Because the Evangelist has applied the words of the prophet to the cure of diseases, the Socinian writers have endeavoured to prove that the doctrine of the atonement ought not to be, and cannot be, deduced from this passage of Isaiah. They utterly reject the propitiatory sacrifice, which is there represented as offered for the sins of men; and for the purpose of doing away the force of the expressions which so clearly convey this idea, the adversaries of the doctrine of the atonement have directed against this part of Scripture their principal attacks. They have endeavoured to prove that Christ is not here described as an wx, or sacrifice for sin, and that the sacrifice itself is not truly propitiary. They further argue that the words DEAR Sins, signifies to bear them away, or remove them; and that consequently nothing more is meant here thau the removing away from us our sins and iniquities by forgiveness. Archbishop Magee has devoted much labour to the Unitarian ob Galilee. Luke iv. 41 And devils also came out of many, crying out, and Galilee. saying, Thou art Christ, the Son of God. And he, rebuking them, jection, and carefully analyzed every word in the whole passage. Archbishop Magee, in his invaluable work on the Atonement, One point yet, however, demands explanation. It will be Mark i. 34. suffered not the devils to speak, because they knew him, Galilee. Luke iv. 41. that he was Christ. Mark i. 35. And in the morning, rising up a great while before day, sin, would naturally be looked to as removing by what he was That the evangelist on the other hand, though speaking more If, after all that has been said, any doubt should yet remain, as to the propriety of thus connecting together, either in the prophet, or in the evangelist, the healing of diseases, and the forgiveness of sins, I would beg of the reader to attend particularly to the circumstance of their being connected together frequently by our Lord himself. Thus he says to the sick of the palsy, when he healed him, "thy sins be forgiven thee" (Matt. ix. 2.) And that bodily diseases were not only deemed by the Jews, but were in reality, under the first dispensation, in many instances the punishment of sin, we may fairly infer from John v. 14. where Jesus said to him whom he had made whole, sin no more, lest a worse thing come unto thee. It should be observed also, that what in Mark iv. 12. is expressed, and their sins should be forgiven them, is given in Matt. xiii. 15. and I should heal them. See also James v. 15. and Isaiah xxxiii. 24. and observe the maledictions against the transgressors of the law, in Deut. xxviii. 21. See also Grot. on John v. 14. and Pole's Syn. on Matt. ix. 2. None will think this extract too long, who are aware of the great importance of the subject in discussion. The researches of this learned writer afford another proof, if any were wanting, that in proportion to the extent of inquiry and the increase of our knowledge will ever be the confirmation of the great doctrine of the atonement and the divinity of Christ. It is sincerely to be hoped that no theological student will permit his library to be unprovided with this valuable work. |