Matt. xviii. if ye from your hearts forgive not every one his brother Capernaum. 35. their trespasses.

Luke x. 1.

MATT. Xviii. part of ver. 3. 8. and 9.

3-and said

8-it is better for thee to enter into life halt or maimed, rather than having two hands, or two feet, to be cast into everlasting fire.

9. And if thine eye offend thee, pluck it out-with one eye, rather than having two eyes to be cast into bell-fire.

MARK ix. part of ver. 37. ver. 42. and part of ver. 43.

37 Whosoever shall receive one of such children in my name, receiveth me :

42 And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.

43 And

LUKE ix. part of ver. 47, 48. and ver. 49, 50.

47-took a child, and set him

48 And said unto them, Whosoever shall receive this child in my name receiveth me; and whosoever shall receive me receiveth him that sent me :

49 And John answered and said, Master, we saw one casting out devils in thy name: and we forbad him, because he followeth not with us.

50 And Jesus said unto him, Forbid him not; for he that is not against us is for us.

CHAPTER V.

From the Mission of the Seventy Disciples, to the triumphal
entry of Christ into Jerusalem, six days before the
Crucifixion.

SECTION I.

The Mission of the Seventy Disciples'.

LUKE X. 1-16.

After these things the Lord appointed other seventy Galilee.
also and sent them two and two before his face into every
city and place, whither he himself would come.

There is very little difference of opinion between the bar-
monizers as to the place of this section. Michaelis, indeed,
does not attempt to insert it in its probable order, but connects
it arbitrarily with the mission of the twelve, as a parallel event.
Lightfoot endeavours to prove that our Lord commissioned the
Seventy, on his way to Jerusalem, to keep the feast of taber-
nacles. He supposes, too, that they returned to our Lord
within a very short time, even before Christ left Jerusalem.
His principal arguments are derived from the expression μerà
Tavra, Luke x. 1. and that in John vii. 10. that he went not up
to the feast openly: from whence he concludes that the Seventy
had been previously dismissed. Pilkington places this event
about the same time, partly on account of the latter argument.
Doddridge and Newcome would refer it also to this period:
but at a longer interval, before the feast: and Doddridge ob-
serves, that the space between the feast of tabernacles and the

Luke x. 2.

Therefore said he unto them, The harvest truly is Galilee. great, but the labourers are few; pray ye therefore the

feast of dedication, affords but little time for his proposed cir-
cuit round Galilee after the mission of the Seventy. Lightfoot's
last argument has considerable weight with all.

2 Moses, in the Levitical dispensation, directed that six
should be returned from each of the twelve tribes (whether as
a permanent or temporary council, is disputed,) to assist him in
the government of the people; and these seventy-two are gene-
rally called the seventy. Lightfoot, Selden, and Whitby, assert
that the sanhedrim were rightly called the seventy. Moses
himself being the president, and making the seventy first.

The same difference of opinion prevails respecting the number sent forth by our Lord. Origen and Epiphanius make them seventy-two: Tertullian and Jerome seventy; as do also Clemens Alexandrinus and Irenæus. The point is not important. As the names of the seventy are not generally known, I have transcribed them from the Catalogue of Fabricius.

Agabus, the prophet.

Amphias, of Odyssus, sometimes called Amphiatus.
Ananias, who baptized Paul, Bishop of Damascus.
Andronicus, of Pannonia, or Spain.

Apelles, of Smyrna, or Heraclea.
Apollo, of Cæsarea.

Aristarchus, of Apamea.

Aristobulus, of Britain.
Artemas, of Lystra.

Asyncritus, of Hyrcania.

Barnabas, of Milain.

Barnabas, of Heraclea.

Cæsar, of Dyrrhachium.

Caius, of Ephesus.

Carpus, of Berytus, in Thrace.

Cephas, Bishop of Konia.

Clemens, of Sardinia.

Cleophas, of Jerusalem.

Crescens, of Chalcedon, in Galatia.

Demas, a priest of idols.

Epænetus, of Carthage.

Epaphroditus, of Andriace.

Erastus, of Paneas, or of the Philippians.

Evodias, of Antioch.

Hermas, of Philippi, or Philippolis.

Hermes, of Dalmatia.

Hermogenes, who followed Simon Magus.

Hermogenes, Bishop of the Megarenes.

Herodion, of Tarsus.

James, the brother of our Lord, at Jerusalem.

Jason, of Tarsus.

Jesus Justus, Bishop of Eleutheropolis.

Linus, of Rome.

Luke, the Evangelist.

Lucius, of Laodicea, in Syria.

Mark, who is also John, of Biblopolis, or Biblus.

Mark, the Evangelist, Bishop of Alexandria.

Mark, the nephew of Barnabas, Bishop of Apollonia.

Matthias, afterwards the Apostle.

Narcissus, of Athens.

Nicanor, who died when Stephen suffered martyrdom.

Luke x. 2. Lord of the harvest, that he would send forth labourers Galilee. into his harvest.

3. Go your ways: behold, I send you forth as lambs
among wolves.

4.

5.

6.

7.

8.

Carry neither purse, nor scrip, nor shoes: and salute no man by the way.

And into whatsoever house ye enter, first say, Peace be to this house.

And if the Son of peace be there, your peace shall rest upon it if not, it shall turn to you again.

And in the same house remain, eating and drinking such things as they give for the labourer is worthy of his hire. Go not from house to house.

And into whatsoever city ye enter, and they receive you, eat such things as are set before you:

Nicolaus, of Samaria.

Olympius, a martyr at Rome.

Onesiphorus, Bishop of Corone.

Parmenas, of the Soli.

Patrobulus, the same with Patrobas, in Rom. xvi. 14. of
Puteoli, or as others, of Naples.

Philemon, of Gaza.

Philemon, called in the Acts, Philip, who baptized the
eunuch of Candace, of Trallium, of Asia.

Philologus, of Sinope.

Phlegon, Bishop of Marathon.

Phygellus, of Ephesus, who followed Simon Magus.

Prochorus, of Nicomedia, in Bithynia.

Pudens.

Quartus, of Berytus.

Rhodion, a martyr at Rome.

Rufus, of Thebes.

Silas, of Corinth.

Sylvanus, of Thessalonica.

Sosipater, of Iconium.

Sosthenes, of Colophon.

Stachys, of Byzantium.

Stephen, the first martyr.

Tertius, of Iconium.

Thaddeus, who carried the Epistle of Jesus to Edessa, to
Abgarus.

Timon, of Bostra, of the Arabians.

Trophimus, who suffered martyrdom with St. Paul.
Tychicus, Bishop of Chalcedon, of Bythinia.

Tychicus, of Colophon.

Urbanus, of Macedonia.

Zenas, of Diospolis.

Fabricii Lex Evangelii, p. 115, &c. ap Gill. The names of the Seventy are inserted in the margins of several ancient MSS. It would be an interesting employment to any theological student to compare the above list with the accounts still extant in ecclesiastical history of the Seventy. Blondel (de Episcopis, et Presbyteris p. 93. ap. Studley Vidal's notes to Mosheim) considers the notices of the Seventy, published by the later Greek writers, and collected by Fabricius, (Lib. de Vita et Morte Mosis a Gilb. Gaulmino illust. p. 474.) to be utterly undeserving of credit.

And heal the sick that are therein, and say unto them, Galilee. The kingdom of God is come nigh unto you.

But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding, be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, That it shall be more tolerable in that day for Sodom than for that city.

Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.

But it shall be more tolerable for Tyre and Sidon at the judgment than for you.

And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.

He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

John vii. 2.

3.

4.

5.

Christ

SECTION II.

goes up to the Feast of Tabernacles3.
MATT. xix. 1. MARK X. 1. JOHN Vii. 2-10.

Now the Jews' feast of tabernacles was at hand.
His brethren therefore said unto him, Depart hence,
and go into Judea, that thy disciples also may see the
works that thou doest.

For there is no man that doeth any thing in secret, and
he himself seeketh to be known openly. If thou do
these things, shew thyself unto the world.

For neither did his brethren believe in him".

3 This section is placed here upon the united authority of Newcome, Pilkington, and Doddridge. Lightfoot inserts John vii. 2 to 10. in his fifty-sixth section, before the mission of the Seventy; and ver. 10. in a separate section, with Luke ix. 51. to the end. He has done this on the supposition that the Seventy were sent forth on the road to Jerusalem, but not in Galilee. The difference between Lightfoot and the other harmonizers, however, is so slight, that it seemed to require but little notice. I have placed Matt. xix. 1. and Mark x. 1. at the end of this section, in their most probable natural order, and on the authority of Pilkington.

The brethren of our Lord had long seen his miracles, and were satisfied, either that he was the Messiah, or a great prophet; and they were desirous that his claims and miraculous powers should be manifested to the world. They could not reconcile the unostentatious and humble life of their Master with his extraordinary display of divine attributes. And perhaps, for a better confirmation of their faith under these doubts, they use every argument to persuade our Saviour to go to Judea, that

Jerusalem.

John vii. 6.

7.

8.

9.

10.

Matt.xix.1.

Then Jesus said unto them, My time is not yet comé : Jerusalem. but your time is always ready.

The world cannot hate you, but me it hateth, because
I testify of it that the works thereof are evil.

Go ye up unto this feast: I go not up yet unto this
feast; for my time is not yet full come.

When he had said these words unto them, he abode still in Galilee.

But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. And it came to pass when Jesus had finished these sayings,

Mark x. 1. he arose from thence,

Matt.xix. 1. he departed from Galilee, and came into the coasts of
Judea beyond Jordan:

Mark x. 1. by the farther side of Jordan: and the people resort unto
him again; and as he was wont, he taught them again.

John vii. 11.

12.

SECTION III.

Agitation of the Public Mind at Jerusalem concerning
Christ',

JOHN vii. 11. to the end. and viii. 1.

Then the Jews sought him at the feast, and said,
Where is he?

And there was much murmuring among the people

his wonderful works might be generally known and witnessed.
But they understood not that his hour was not yet come; and,
to avoid giving offence, or attracting attention, he followed his
brethren to the feast in the most private manner. This I
consider the probable meaning of the passage. Diodati,
Clarke in his Paraphrase, and Lightfoot, vary in their interpre-
tation. Diodati supposes his brethren did not believe with suffi-
cient firmness to enable them to undergo danger. Clarke, that
his brethren imagined that he wished to become the leader of a
party. Lightfoot, the same in effect as that which is here
adopted.

This section gives a lively picture of the divisions among the
Jews respecting Christ. They saw his miracles-they heard his
teaching-they were generally acquainted with his history. Yet
they could not reconcile what they saw with their preconceived
notions of the Messiah. They rejected his claims, and could
not comprehend the spiritual meaning of our Lord's language.
The Christian's peculiar happiness and privilege is to see ful-
filled, in the person of Jesus of Nazareth, all the various pre-
dictions of the ancient prophets, which appear at first sight so
inconsistent, and so irreconcileable.

These sections are inserted here on the concurrent testimony of Lightfoot, Newcome, Doddridge, and Pilkington. They are inserted by Michaelis in an Appendix, as belonging to the period which begins with the miracle of the feeding the five thousand, and ends with the request of the mother of Zebedee's children.