there as well as here. (For the form of the omitted by the Slnaitio mannsoript (original expression, comp. al-so eh. xxvii. 64.) Je ; hand), the 'V e.tice.n, and a few others; also by becometh (Revised Version), &s the result. the Old Syriac and some manuscripts of the Even eo shall it be. Thie ie more than a Old Latin Version. It is elearly an insertion we.rning; it is & verdict. Aleo unto this to bridge over the " seeking " of ver. 46 and wioked generation. Observe Christ's solemn "him that told him" of ver. 48. nddition of" wicked" (evil., Revised Version; Ver. 48.-But he answered and said unto cf. ver. 34); "ff -y~••~ -ra"":1 "ff ,rov11pti, The him that told him, Who ill my mother 1 and twofold use of "evil " in this verse is not who are my brethren 1 Who are they who accidental; thie evil generation is e.lre&dy are suoh in the truest sense ?-they for whom tit for the coming of the evil epirite. I must therefore primarily care? Ver. 49.-And he stretohed forth his hand Vere. 46-50-(2) The opposition that toward his disciples. One of the very few our Lord met v,ith from his relations. He signs of an eye-witness in sentences peculiar shows that not natural but spiritue.l relation• to the First Gospel (see Introduction, p.xi.). ship is all-important. Parallel pe.see.ges: And said, Behold my mother and my brethren I Ver. 50.-For whosoever shall do the will Mark iii. 31-35; Luke viii. 19-21. The of my Father whioh is in heaven, the same section belonged originally to the Frame- (he, Revised Version; aimJs: eh. i. 21, note)is work. my brother, and sister, and mother. He is all; he sums up in himself all such relalions. Ob- Ver. 46.-Whila ha yet talked; tchil,e h6 serve that our Lord docs not raise the q ues- llla8 yet sl.'eaking (Revised Version); i.e. on tion whether or not his mother and brethren the occas10n which formed the be.sis of the now believed on him. He is only speaking preceding disconrse (vere. 22-45). To the of the claims of relationship as such. From people; to the multitudes (Revised Version). Mark iii. 21, however (which seems to refer Behold, his mother and his brethren ( eh. to the same occasion), we may conclude that xiii. 55) stood without (so that he we.s in a the motive for this endeavour to interrupt houee), desiring (aeeking, Revised Version, him lay in unbelief. If so, Mory was either (11-roiiv-res, they evidently made attempts) to unaware of this or hod herself been over• 11pea.k with him. persuaded into momentary impatience (John Ver. 47.-Than one said unto him, Behold, ii. 3) and distrust. If the latter alternative thy mother and thy brethren stand without, be adopted, she forms a parallel to the Bap- clesiring to speak with thee. The verse is tist (eh. xi. 3, note).
HOMILETICS. Vers. 1-14.-0hrist the Lord of the sabbath. I. NECESSARY WOBK HAY BE DONE ON THE SABBATH. 1. The accusation of the Pl1arisees. The Lord's disciples were hungry; they gathered the ears of corn. This was allowed by the Law (Deut. xxiii. 25). But it was the sabbath day, and there were Pharisees in attendance, some of them rulers of the neighbouring synagogue, some perhaps spies, sent from Jerusalem to watch our Lord. After the bee.ling of the impotent man at the pool of Bethesda, the leading Pharisees at Jerusalem had resolved to take an opportunity of compassing the death of Jesus; and from that time their emissaries appear to have dogged his steps wherever he went. They watched him everywhere-in the corn-fields and in the synagogues; in Galilee and in Perrea. And now they accused the disciples. It was a profanation of the sabbath, they said; to gather the ears and rub them in the hands was equivalent to reaping and threshing; and that was forbidden on pa.in of death. 2. The Lorrl'11 answer. They insisted on their traditions; he referred them to the Scriptures. (1) They condemned the disciples; but David, their great saint and hero, had eaten the shewbread when he and bis men were hungry. The disciples bad tre.ns!rressed the Law only by implication; David bad done so directly. The sufficient excu;e in both cases was the same-hunger. The Law of God is merciful; it does not forbid works of necessity on the eabbath day. (2) Again, every sabbath day tbe r,rieste changed the shewbread, and offered double sacrifices; yet they were blameless. l'he strict rules of sabbath observance were set aside for the sake of the temple service. But there was One greater than the temple, One who was himself, in the highest sense of the word, the true Temple of God, for "in him dwelleth all the fulness of the Godhead bodily." His disciples, hungry while in attendance on their OH. xn. 1-60.] THE GOSPEL ACCORDING TO ST. MATTHEW. 497