ARE THY DAYS AS THE DAYS OF MAN? ARE THY YEARS AS MAN'S DAYS ?-Job x. 5. when our Lord visited the territories of Tyre and Sidon; and Paul afterwards found here Christian friends on his passage to Rome, Ac. xxvii. 3-see p. 21. There doubtless was early a Christian church and bishop at Sidon; though the first bishop whose name is preserved was Theodorus, who was present at the council of Nicea, in A.D. 325. In the same century, Eusebius and Jerome still speak of Sidon as an important city, but we know little more of it until the time of the crusades. The original host of the crusaders, in their progress from Antioch towards Jerusalem, in A.D. 1099, marched along the whole Phenician coast, leaving the strong cities of Beirut, Sidon, Tyre, 'Akka, and others, unmolested, so far as the latter suffered them to pass without hindrance. Their first and great object was the Holy City. The Muslim commander of Sidon, however, then subject to the khalif of Egypt, at first opposed himself to their progress; but his troops were driven back into the city by the pilgrims; and the latter then rested for several days in its environs, where their light troops brought in much booty from the vicinity. Not until A. D. 1107, were the crusaders able to undertake in earnest the reduction of Sidon; and even then at first the inhabitants succeeded in purchasing a reprieve from king Baldwin I, a reprieve with gold. Yet they themselves proved faithless; and in the next year (1108) Baldwin formally laid siege to Sidon; but after great efforts, was obliged to abandon the enterprise. 'In A.D. 1111, the siege was again renewed, with better success; and after six weeks' siege, surrendered to king Baldwin on the tenth day of December. It was bestowed as a fief on the knight Eustache Grenier. 'Sidon remained in the possession of the Christians until A. D. 1187, when it fell into the hands of Saladin, without resistance, immediately after the battle of Hattin-see Sect. 42, p. 323, NOTE. The Sultan appears to have dismantled the fortifications, and partially destroyed the city; for when in A.D. 1197, after the hard-fought general battle with Melek el-'Adil in the vicinity, the Christians entered Sidon, they found it desolated. The pilgrims stabled their horses in mansions ornamented with the cedar of Lebanon; and cooked their food at fires fragrant with the odours of the same precious wood, collected from the ruins. The crusaders proceeded to Beirut, of which they took possession, while Melek el-'Adil again appeared in their rear, and completed the destruction of Sidon. 'After its abandonment by the Franks, Sidon appears not to have been, like Tyre, entirely forsaken by its inhabitants. Abulfeda speaks of it not long after as a small town, having a citadel; and according to edh-Dhahiry, in the middle of the fifteenth century it was a place of some importance, constituting one of the ports of Damascus, and visited by ships. At the beginning of the seventeenth century, Frank travellers describe it as still for the most part in ruins, with few inhabitants, and a single khan. About this time Sidon received a new impulse from the genius and activity of the celebrated Fakhr ed-Din. This Emir of the Druses having got possession of all the towns along the coast, gave way to his propensity for building, not only at Beirut and Tyre, but also at Sidon. Here he erected a vast seraglio or palace for himself; and also the large khan, afterwards occupied by the French, besides other structures. His policy was to encourage commerce; and although he filled up the port of Sidon, the trade of that city revived to some extent, and a yet in consequence of his measures and protection, greater activity was awakened along the whole coast. Professing to be himself descended from French ancestors, he treated the Christians in his dominions with great equity, especially the Franks; granting privileges and immunities to the Latin convents, and encouraging the commerce of the French, which had now extended itself to these shores. The At that period the French were the only nation who took part in the commerce of Sidon and its and firmly established, as to bring annually 200,000 vicinity. Their trade had become SO extensive crowns into the coffers of the Grand Seignior. ... Saida was the central point, and traded directly with the Druses; but the merchants established there had likewise factors in Ramleb, 'Akka, Beirut, Tripolis, and sometimes Tyre, who purchased up the products of the country, and transmitted them to Saida, whence they were shipped to Marseilles. exports were cotton, both raw and spun, silk, rice, nutgalls, ashes from the desert, bird lime, senna, and a few other drugs; and the imports were chiefly cloth, spices, dye-stuffs, and some jewellery. Haselquist, in A. D. 1751, states that more than twenty ships were every year freighted for France, laden chiefly with spun cotton and raw silk; but carrying also the beautiful silken and half-silken stuffs of Damascus, to Italy; and likewise nutgalls, oil, and ashes, to France. The imports were cloth, spices, Spanish iron, and dye-stuffs; all of which were mostly sent to Damascus, which now furnished great part of the trade both of Saida and Beirut. In A.D. 1791, Jezzar Pasha drove the French out of all his territories, including Saida; and since then its little trade has been carried on chiefly by the natives. At the present day the tide of European commerce has turned to Beirut, and Sidon is rarely visited by foreign vessels.'-Robinson's Researches, Vol. III. pp. 417-.28. The Christians, however, rebuilt and occupied the city; which, after half a century, was once more taken and dismantled by the Saracen forces in A. D. 1219, during the siege of Damietta by Louis IX. of France. Four years later, in A.D. 1253, when an officer of the French king with a small party of troops had begun to restore the city, a Muslim host again approached, and took possession of the place. The garrison, with a few of the inhabitants, withdrew to the castle upon the rock, which being entirely surrounded by water, afforded them security; but of the remaining inhabitants, two thousand were slain, and four hundred carried off as prisoners to Damascus, after the city had been laid waste. In July of the same year, only a few weeks afterwards, king Louis himself repaired to Sidon, and caused the city to be rebuilt with high walls and massive towers. The Templars, in A.D. 1260, purchased Sidon from Julian, its temporal lord; and, with the exception of its being plundered by the Mogols in the same year, they retained possession of it for thirty years. In A.D. 1291, after the atrocious and terrible overthrow of 'Akka by the Sultan el-Ashraf, and the abandonment of Tyre, the Templars also left Sidon to its fate, and withdrew first to Tortosa and afterwards to Cyprus.justment of the questions (should they admit of Sidon was taken possession of by the Muhammedans, and once more dismantled. Eight or ten years before this event, Brocardus describes Sidon as a large place; although a great part of it lay in ruins. On the north was a fortress in the sea, built originally by crusaders from Germany; and on the hill upon the south another, then occupied by the templars. 'Concerning Sidon, Jehovah hath spoken; and his word has been fulfilled. Sidon is even now another witness to the truth of prophecy, Eze. xxviii. 20-.3, see p. 21. It was upwards of three centuries before fulfilled by the Persians, under Ochus (see p. 22); the time of Christ that this prophecy was signally from which time to the present she has never lifted up her head. The "GREAT ZIDON" speaks volumes to the men of this generation, from the littleness to which the judgments of God have brought her. Her future condition will depend much upon the ultimate fate of the Ottoman empire, and the ad adjustment) between the contending tribes of Lebanon, the Maronites and Druses; and these are all in the hand of God. It is probable that the lapse of a few years may bring about results that will be felt throughout the length and breadth of Syria and Palestine, all intimately connected with the hope and prospects of Israel.'-A Pastor's Visit, A. D. 1842, pp. 378.80. VOL. 11.1 DESPISE NOT THE CHASTENING OF THE LORD.-Prov. iii. 11. 123 HAST THOU EYES OF FLESH? OR SEEST THOU AS MAN SEETH?-Job x. 4. IF I BE WICKED, WOE UNTO ME; AND IF I BE RIGHTEOUS, YET WILL I NOT LIFT UP MY HEAD.-Job. x. 15. SECTION 46.-(G. 3, 4.)-[Lesson 45.]-JESUS RETURNS TO THE NEIGHBOURHOOD OF BETHSAIDA,* ON THE LAKE OF GALILEE, THROUGH THE COASTS OF DECAPOLIS HE HEALS A DEAF MAN WHO HAD AN IMPEDIMENT IN HIS SPEECH: AND PERFORMS MIRACLES OF SUNDRY KINDS. FOUR THOUSAND MEN, BESIDE WOMEN AND CHILDREN, ARE FED WITH SEVEN LOAVES OF BREAD, AND A FEW FISHES. Matt. xv. 29-38. Mark vii. 31-viii. 9. Mt. xv. 29. INTRODUCTION AND ANALYSIS. Mk. vii. 31. Jesus leaves the coasts of Tyre and Sidon, but still continues in a Gentile country; journeying eastward he approaches the sea of Galilee, through the midst of the coasts of Decapolis.' It may be remembered that here his fame had been spread, by the man out of whom Legion had been cast, Mk. v. 20 [Lu. viii. 39], § 35, p. 273. And here he had already reproved the inhospitality of the inhabitants by the feeding of the five thousand, § 40, pp. 309.14. vii. 32.-7. Jesus heals a man 'that was deaf, and had an impediment in his speech.' Compare this case with that of a blind man upon Jesus' return to the same side of the lake, Mk. viii. 22-.6, § 49, p. 34, also the maimed to be whole, the lame to walk, and the blind to see.' The people who, it may be presumed, are mainly Gentiles, glorify the God of Israel.' Mt. xv. 32-.8. Mk. viii. 1--9. Where the Jewish multitude had been fed, Jesus now manifests similar compassion and power in behalf of his Gentile followers. These have been with him three days, and some of them are from far. He had before fed five thousand with five loaves and two fishes; now four thousand are fed with seven loaves, and a few little fishes. Twelve large baskets had remained over and above in the former instance; whilst in the present seven smaller baskets were filled with the fragments. Having thus again reproved the inhospitality of the inhabitants of Decapolis; and at the same time indicated God's purpose of taking another people into the place of the Jews, to be fed with the bread of life, he sends away the multitude. (G. 3,) No. 46. Jesus returns to the neighbourhood of Bethsaida, on the lake of Galilee. 32 Jesus heals a deaf man, who had an impediment in his speech. MARK Vii. 32-.7.+ And they bring unto-him one that was deaf, and had-an-impediment-in-his-speech 33 μoyaλov; and they-beseech him to put his hand upon-him. And he-took him aside from the multitude, and - put his fingers into his ears, and he-spit, and SCRIPTURE ILLUSTRATIONS. Mk. vii. 31. again departing, &c. -the journey which Jesus now took was eastward, along the north border of the land, (as possessed under the law,) and near the centre of that which was promised to Abraham-see on Mt. xv. 22, § 45, p. 13-in leaving the coasts of Tyre and Sidon, and proceeding in the direction indicated, he would come near unto mount Sion, which is Hermon,' De. iv. 48. Decapolis-the country east of the sea of Galilee, where his power had been made known by the man out of whom legion had been cast, v. 18-20, § 35, p. 273-and where the feeding of the five thousand had taken place, Jno. vi. 1-13, &c., § 40, pp. 309-14. 32. and they bring unto him, &c.-see the case of a man who was brought to Jesus, probably near the same place, but upon his return from the other side of the lake, viii. 22.6, § 49, p. 34-the two cases, the one of a deaf, the other of a blind man, are both recorded by the same evangelist, and remarkably similar. In both Jesus takes the person aside, uses various instrumentality, and gradually, and as if with difficulty, procures the enjoyment of the blessing desired. In both cases there is also a charge not to publish the matter. It is likely that all this was significant with regard to the farther and more important unstopping of the ears of the deaf, and opening the eyes of the blind. deaf, &c.-among the blessings promised in connection with Israel's restoration, the hearing ear is not one of the least: In that day shall the deaf hear the words of the book,' Is. xxix. 18, p. (82)— The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing;' &c., Is. xxxv. 5, 6-see also xlii. 18-20, p. (16). 33. took him aside-it was to those who went with Jesus apart from the multitude that he said, 'Blessed are your eyes, for they see: and your ears, for they hear,' Mt. xiii. 16, § 32, p. 246. NOTES. Mk. vii. 31. Decapolis, See Mt. iv. 25, § 18, p. 116. He did not go immediately into Capernaum, or any city where he was known, but into the retired regions beyond the sea of Galilee.-See GEOG. NOT. § 18, p. 117. 32. To put his hand upon him. That is, to cure him. Blessings were commonly imparted by laying on of the hands. PRACTICAL REFLECTIONS. [Mk. vii. 31. Jesus passed from the extreme northwest border of the land to the north-east, giving to his followers an example of diligence in the ministry. The lost sheep of the house of Israel are to be sought for, as having been scattered on every mountain and hill-see Eze. xxxiv., p. (20).] 32 ver. Jesus came to unstop the ears of the deaf, and make the tongue of the stammerer speak plainly. Let us beseech him to have mercy upon us, and upon our neighbours, that they with us may be enabled to hear the words of the book, and speak the praises of our God. + Ib. Vol. I. Diss. i. p. 29. On Supplemental Relations. -Psalm cxxxv. 20. [VOL. II. * See Greswell, Vol. II. Diss. xxiii. p. 356, ..7. 24] YE THAT FEAR THE LORD, BLESS THE LORD.—] IF GOD WILL NOT WITHDRAW HIS ANGER, THE PROUD HELPERS DO STOOP UNDER HIM.-Job ix. 13. I WILL LIFT UP MINE EYES UNTO THE HILLS, FROM WHENCE COMETH MY HELP. MARK Vii. 34-.7.* 34 touched his tongue; and looking-up to heaven, he-sighed, and saith unto-him, Eph35 phatha, that is, Be-opened. And straightway his ears were-opened, and the string 36 of his tongue was-loosed, and he-spake plain. And he-charged them that they-shouldtell no-man: but the-more he charged them, so-much-the-more a-great-deal uλov 37 TEрLOGоTEрo they-published it; and were-beyond-measure Vπерπерioσws astonished, saying, He-hath-done all-things well: he-maketh both the deaf to-hear, and the dumb to-speak. Jesus performs miracles of sundry kinds. Matt. xv. 29-31. 30 And went-up into a mountain, and-sat-down there. And great multitudes came-unto him, having with them those that were lame, blind, dumb, maimed, and many others, 31 and cast-them -down at Jesus' feet; and he-healed them: insomuch-that the multitude wondered, when-they-saw the-dumb to-speak, the-maimed to be whole, the-lame to-walk, and the-blind to-see: and they-glorified the God of Israel. SCRIPTURE ILLUSTRATIONS. Mk. vii. 33. touched his tongue-Jesus afterwards acted in a similar way in opening the eyes of the blind, ch. viii. 22—.6, which see, § 49, p. 34. 34. looking up 'My voice shalt thou hear in the morning, O LORD; in the morning will I direct... unto thee, and will look up.' Ps. v. 3-at the feeding of the five thousand, when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed,' &c., Mk. vi. 41, § 40, p. 313-and when about to call Lazarus forth from the grave, 'Jesus lifted up his eyes, and said, Father, thank thee that thou hast heard me. And I knew that thou hearest me always but because of the people which stand by I said it, that they may believe that thou hast sent me.' Jno. xi. 41, .2, § 58, p. 131-and after his consolatory address to his disciples, Jno. xiii.-.vi. § 87, pp. 373-97. Jesus lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee,' xvii. 1, ib. p. 398. he sighed-longing, as we may suppose, for the time when the call of the Good Shepherd will be heard, and thus the great commandment, Hear, O Israel,' be obeyed; when their deaf ears will be unstopped, and they will hear him saying, 'O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea: thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof,' Is. xlviii. 18, .9. Be opened as in the beginning, when God said, 'Let there be light: and there was light,' Ge. i. 3so to the leper, Be thou clean,' Mt. viii. 3, § 21, p. 160-to the blind, Receive thy sight,' Lu. xviii. 42, § 78, p. 240-to the widow's son, carried out to his burial, Young man, I say unto thee, Arise,' Lu. vii. 14, § 29, p. 222-and to Lazarus, Come forth,' Jno. xi. 43, § 58, p. 131. 37. done all things well-these words seem to imply that the attention of the people had been occupied They with the means used in effecting the cure. thought it had been performed with dexterity, or cleverly, and that successfully. dumb to speak-see Mt. ix. 32, .3, § 36, p. 285. Mt. xv. 29. went up into a mountain, or, the mountain, as also ch. v. 1, § 19, p. 120; xiv. 23, § 41, p. 318; xxviii. 16, § 96. --probably that which was anciently called Bashan-a prolongation of Hermon, or Anti-Libanus- The hill of God is as the hill of Bashan; an high hill as the hill of Bashan. Why leap ye, ye high hills? this is the hill which God desireth to dwell in; yea, the LORD will dwell in it for ever,' Ps. lxviii. 15, 6. 30. great multitudes- And it shall come to pass in the last days, that the mountain of the LORD's house shall be exalted above the hills; and all nations shall be established in the top of the mountains, and shall flow unto it. And many people shall go and say, Come ye, and let us,' &c., Is. ii. 2, 3; xxv. 6-8, p. (15). place-see Mi. iv. 1-5, In that day, saith the LORD, lame-when the gathering above described_takes will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted,' &c., ver. 6, 7-Then shall the lame man leap as an hart, and the tongue of the dumb sing,' &c., Is. XXXV. 6. 31. glorified the God of Israel-Jesus had been journeying in a country inhabited by Gentiles, such as the woman of Canaan, ver. 22, § 45, p. 13-among whom he had made no secret of the fact, that the special objects of his mission were the lost sheep of the house of Israel, ver. 24, § ib. Being made partakers of the benefit designed more especially for the children of Israel, those Gentiles who had followed Jesus in his progress through the heathen country, from the coasts of Tyre and Sidon, &c., glorified the God of Israel,' as contrasted with the gods of the Gentiles. NOTES. Mk. vii. 34. Looking up to heaven. To denote that he acted by a divine power, in perfect union with the Father. To lift up the eyes to heaven is an act of imploring aid from God, and denotes an attitude of prayer, as Ps. cxxi. 1, 2-see border. Ephphatha. The word is Syriac, the language which our Lord used in addressing the man. 35. The string of his tongue was loosed. The difficulty in his speaking was removed. [36. Charged them. It is possible that for the same purpose that he enjoined silence, he himself concealed in a measure the power of his word, under the appearance of using means which could be effectual only in his hand. Those who were right-minded would see this, whilst others would be disposed to ascribe the merit of the cure to the means a less dangerous conclusion certainly than that to which the Pharisees had come, Mt. xii. 22—.4, § 31, p. 234.] Mt. xv. 31. Insomuch that the multitude... glori fied the God of Israel. The persons by whom our PRACTICAL REFLECTIONS. Mt. xv. 29, 30. Let us do what we can to bring all who are afflicted in mind, body, or estate, under the influence of Christ's healing power 31 ver. The acknowledgment of the divine goodness in one case, is the way to draw down further blessing. They who had said, He hath done all This is an instance where a concise account of St. Matthew is expanded into a circumstantial detail by St. Mark, who is frequently so accommodated to St. Matthew, as to begin where he ends, or vice versa, to end where he begins thus Mk. vii. 32-7, comes in exactly between Mt. xv. 29, and xv. 30; Mk. vii. 25, § 45, p. 14, takes up Mt. xv. 24, § ib.; Mk. viii. 12, § 47, p. 30, concludes Mt. xvi. 1-4, § ib.; Mk. viii. 19, 20, § 48, p. 33, follows on Mt. xvi. 10, § ib.; Mk. ix. 83-50, § 52, p. 79, concludes where Mt. xviii. 1-35, § 53, p. 82, begins and what is among the most striking instances of all, Mk. xvi. 5-8, § 93, that event, begins precisely where Mt. xxviii. 6, § ib., in his account just before, had Greswell, Vol. I. Diss. i. p. 29, On the supplemental character of the Gospels.' VOL. II.] MY LIPS SHALL UTTER PRAISE.-Psalm cxix. 171. D -, in his account of made an end.-See [25 MY HELP COMETH FROM THE LORD, WHICH MADE HEAVEN AND EARTH.-Psalm cxxi. 1, 2. LET US HAVE THE MIND OF JESUS, AND CONSIDER THE CASE OF THOSE WHO ARE STILL DESTITUTE (G. 4.) Four thousand men, beside women and children, are fed with seven loaves of bread and a few small fishes. On the same locality where the former instance of miraculous feeding took place. MARK viii. 1-9. a In those days the multitude being very- 1 SCRIPTURE ILLUSTRATIONS. 3 4 5 Mk. viii. 3. from far-probably from the coasts of Tyre and Sidon. It is likely these were mainly Gentiles, as those who were formerly fed were Jews belonging to the neighbourhood of the sea of Galilee, ch. vi. 33, § 40, p. 310; Jno. vi. 26, 59, § 43, pp. 325, .32. Mt. xv. 32. compassion-with regard to Israel it is said, Is. Ixiii. 9, In his love and in his pity he redeemed them; and he bare them, and carried them all the days of old-see his compassion exemplified in the case of Nineveh, Jon. iii. 10, vol. i. p. (28)-Jesus directed that national distinction should not prevent Mt. xv. 33. Whence... so much bread? &c.-upon the expression of kindness to the needy-see his the former occasion they said, 'Shall we go and buy two answer to the question, Who is my neighbour?' Lu. x. 30-7, § 60, p 146-he had already exercised com- hundred penny-worth of bread, and give them to eat?" passion on the multitudes by curing their lame, Mk. vi. 37, § 40, p. 312-it was less wonder they blind, dumb, maimed, &c.-see ver. 30, p. 25-now should have spoken thus in the first instance; but he manifests the same by supplying them with after having experienced his almighty power and bread in the wilderness, ver. 36-8, p. 27-The goodness in feeding the five thousand, it is remarkLord is very pitiful, and of tender mercy,' Ja. v. 11-able they should put the question they now do-yet we are to follow his example in exercising compassion, so it was with ancient Israel, they soon forgat his Col. iii. 12, Put on therefore, as the elect of God, works,' &c., Ps. evi. 13-but it is possible that the holy and beloved, bowels of mercies, kindness, disciples did not expect that Jesus would work a humbleness of mind, meekness,' &c.-1 Jno. iii. 17, miracle for a multitude of Gentiles, like that which Whoso hath this world's good, and seeth his brother he had previously wrought for their own Jewish have need, and shutteth up his bowels of compassion brethren-that, however he might manifest his comfrom him, how dwelleth the love of God in him?" passion by bestowing upon them healing, he would hot spread a table for the unclean Gentiles, as he had for the Jews: they might think that this would be like taking the children's bread and casting it to dogs, Mk. vii. 27, § 45, p. 15. I will not send them away, &c.-previous to the feeding of the five thousand, the disciples had come to him, saying, Send the multitude away,' Lu. ix. 12, § 40, p. 312 for they have nothing to eat,' Mk. vi. 36, § ib.-now Jesus prevents such a proposal, and may in part have intimated his intention to his disciples, by saying, they have nothing to eat and I will not send them away fasting.' 34. How many loaves have ye ?-the very words he had used in the first instance, Mk. vi. 38, § 40, p. 312. seven-comp. Mt. xiv. 17, &c., § ib. NOTES. Lord was now surrounded seem to have been mostly such as followed him from the parts of Tyre and Sidon, and the neighbouring heathen country. Hence they are said, on seeing his miracles, to have glorified the God of Israel. To glorify, here means to praise, to acknowledge his power and goodness, distinguishing him from the heathen gods. Mt. xv. 32. Three days, and have nothing to eat. Meaning, probably, that during that time they had been deprived of their ordinary regular food. They had had only a very scanty supply, and on the third day even that began to fail. Three days. Probably the time which had elapsed since attention had been drawn to him by the Canaanitish woman, and during his journey through Mk. viii. 1. In those days. While in the coasts of the heathen and mountainous region that lay in his Decapolis, where he had cured the deaf man. route to the eastern side of the sea of Galilee. PRACTICAL REFLECTIONS. things well,' had now not only to acknowledge that he made the dumb to speak, but also that he made the maimed to be whole, the lame to walk, and the blind to see. Let us pray that soon the name of our God may cease to be blasphemed among the Gentiles; and that those who are left of the heathen. round about may, as witnessing the power of Christ to heal, be made to glorify the God of Israel.' Mk. viii. 1, 2. Jesus would have his disciples to consider the case of the poor and needy, who have nothing to eat; he hath given us example, saying, 'I have compassion on the multitude.' In the same 26] country where the former miracle of feeding the multitudes was performed, our Lord again spreads a table in the wilderness. [Mt. xv. 31. Let not the disciples of Jesus say they have not enough for all, but let them unitedly give what they have to Christ, for the good of the many, and he will make it sufficient. Let us make use of what we are given in the ordinary course of providence, before we expect God's miraculous interposition.] 35, .6 ver. To make a thankful use of what we have for the good of others, is the way to get more. KNOW YE THAT THE LORD HE IS GOD -Psalm c. 3. [VOL. II. BOTH OF THE BREAD THAT PERISHETH AND OF THAT WHICH ENDURETH TO EVERLASTING LIFE. GIVE UNTO THE LORD, O YE KINDREDS OF THE PEOPLE, GIVE UNTO THE LORD GLORY AND STRENGTH.-Psalm xcvi. 7. Mt. xv. 36. gave thanks-Matthew and Mark had before said that Jesus blessed, and brake,' Mt. xiv. 19; Mk. vi. 41, § 40, p. 213-but now they use the word which in describing the former miracle had been used by John-see Jno. vi. 11, § ib. gave to his disciples, &c.-As before, in the ministration to the five thousand, so now to these men, many of whom had come from far, the disciples were appointed to minister, according to the law of the kingdom, Lu. xxii. 26,He that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve '-see § 87, p. 375. 8 9 same statement with regard to the former miracle is given by all the evangelists, Mt. xiv. 20; Mk. vi. 42; Lu. ix. 17; Jno. vi. 11, .2, § ib. p. 314. took up, &c.-Jesus had in the former instance directed that this should be done, that nothing be lost,' Jno. vi. 12, § ib. 38. four thousand, &c.- the two evangelists who narrate both miracles also distinguish the numbers, five thousand men, beside women and children,' Mt. xiv. 21, § ib.-four thousand men, beside women and children,' xv. 38- And they that did eat of the loaves were about five thousand men,' Mk. vi. 44, § ib. And they that had eaten were about four thou sand,' viii. 9-it may be noticed, that with regard to numbers, Matthew is of all the evangelists the most particular. This, from his previous occupation, was Mt. xv. 37. they did all eat, and were filled-the to be expected from him. NOTES. Mk. viii. 7. and he blessed, &c.-the word here made use of in reference to the fishes had been before used, ch. vi. 41, § 40, p. 313. Mt. xv. 37. Baskets. omupidas, hand-baskets,' i.e., baskets with handles. But those mentioned in the former miracle, opvous, were suspended from the shoulder, and were probably larger.-So Watson. 38. Four thousand. This miracle should be compared with the former of the same kind, when five thousand were fed-see § 40, p. 312. Taking them separately there is no discrepancy, but comparing Mt. xv. 34.8, and Mk. viii. 59, with Lu. ix. 13-.7, there will be found many differences which infidels and sceptics wilfully misrepresent. The consideration of these miracles will shew the advantage and importance of a right knowledge of the Harmony, Chronology, and Geography, or, we may say, of the Structure, of the Four Gospel Narratives. There are numerous other instances which a right knowledge of the harmony, geography, and chronology, would prove beautifully consistent, although apparently contradictory; and even prove that they are true, admitting the book not to be inspired. These two miracles, viz., the feeding of the five thousand and of the four thousand in the "desert place," are set down by scoffers as contradictory statements, and as sufficient to impugn the authority and inspiration of the Gospel; yet even children who may have had but very little practice in Mr. M.'s system will be able to shew that there is no contradiction. Mt. xv. 32-.8, and Mk. viii. 1-9, say the number was four thousand, that they were fed with seven loaves and a few fishes, and the fragments amounted to seven baskets full; Lu. ix. 12-7, states the number to be five thousand, the victuals five loaves and two fishes, and the fragments twelve baskets full. Now both accounts were quite possible, and the objectors who call it a contradiction, either knowingly tell a falsehood, or they omit to take the trouble to compare the harmony, chronology, and geography of the Gospels, as in Mr. M.'s chart, which fully and simply lays down the whole of our Lord's ministry. To illustrate this"A short time since, Mr. Hampton ascended in a bal. loon from Montpelier Gardens, and descended near Cheltenham without injury;" an account published at the time might rightly describe the fact; but an account published many years hence may state that VOL. II.] SERVE THE LORD WITH "Mr. Hampton went in a balloon from Cheltenham, and descended in a parachute at some distance, and received some severe bruises;" (for both accounts are true, being separate in time.) Here is an apparent contradiction, but still it did not disprove the fact. The apparent contradiction of the feeding of the four thousand and the five thousand may easily be cleared up, inasmuch as they were different events, occurring some time after each other. If we look at No. 40 on the chart of our Lord's life and ministry, we shall find the time and locality of the feeding of the five thousand, but we must traverse a considerable distance, and go through a considerable lapse of time, before we come to the feeding of the four thousand; (this fact the infidel writers have not the honesty to point out) They might find that after feeding the five thousand, Jesus walked on the sea to Peter (No. 41), that he landed at Bethsaida (No. 42) in Galilee, and discoursed in a synagogue at Capernaum (No. 43), as we see in John, chap. vi.; he next disputed with the Pharisees concerning tradition, according to Matthew and Mark (No. 44), then departed into the coasts of Tyre and Sidon, and healed a Syro-phenician woman's daughter who was possessed of a devil (No. 45); he then (No. 46) "departed from the coasts of Tyre and Sidon, and came nigh unto the sea of Galilee, through the midst of the coasts of Decapolis;" that he there healed a deaf man, Mk. vii. 32-7, ib. Afterwards great multitudes came to him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them, Mt. xv. 30, .1. All this, which must have occupied considerable time, occurred between the feeding of the five thousand (recorded by Mt. xiv. 13-21; Mk. vi. 30-44; Lu. ix. 10-.7; Jno. vi. 1-13) and the feeding of the four thousand (recorded by Mt. xv. 32.8; Mk. viii. 1-9). A child well grounded in the structure of the Gospels would be able easily to overturn every similar objection. It must not be forgotten that in this instance Matthew and Mark record both miracles, therefore the perversion of the narrative can only be attributed to the wickedness of the objectors.'-Extract from a Lecture on Graduated Simultaneous Teaching in Sabbath Schools. GLADNESS.-Psalm c. 2 [27 GIVE UNTO THE LORD THE GLORY DUE UNTO HIS NAME: BRING AN OFFERING, AND COME INTO HIS COURTS.-Psalm xevi 8. |