I. We notice first THE INTRIGUING CONDUCT OF OUR LORD'S ADVERSARIES.

The event on which our present subject is founded, took place on the sabbath day. Our Saviour, according to his constant custom, had gone to the synagogue to join in its services, and to avail himself of any opportunity which might be presented of doing good. Such an opportunity, we find, offered itself on this occasion. "He entered again into the synagogue; and there was a man there which had a withered hand." The case was one of a distressing nature. The nerves and sinews were so shrunk and shrivelled, that the hand was altogether helpless and unfit for use. St. Luke informs us it was the man's right hand which was thus disabled; and if he were in such circumstances as to have derived his subsistence from manual labour, the inconvenience must have been severely felt by him, and he himself must have been an object peculiarly deserving in that respect the compassion of Jesus.

The scribes and Pharisees, however, the bitter adversaries of our Lord,-would fain have detected something in his conduct, which might furnish them with plausible grounds whereon to prefer a serious charge against him. With this view they closely observed all that he did; and moreover on this occasion, perceiving, we may presume, that his attention was directed to the afflicted man, they watched him, whether he would heal him on the sabbath day; that they might accuse him." It was probably while they were thus engaged that our Lord gave the direc

tion which is next recorded by this Evangelist : 'And he saith unto the man which had the withered hand, Stand forth." When Jesus had proceeded thus far, his adversaries might possibly suppose that they were now likely to attain their object; and with this impression perhaps it was, that according to St. Matthew, they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him."

Here then their intriguing conduct developes itself. They had lain in wait for the purpose of surprising our Lord in a fault; and now regarding him as already a delinquent, in the direction which he had given to the afflicted man, and which they would consider as intimating his further intention, they manifest their own base design in the question which they propose. He, however, in whom wisdom and truth resided in equal perfection, was not to be thus easily baffled, or put to confusion, by his insidious foes. On the contrary he readily exposed the futility of their inquiry,knowing that it did not proceed from a desire of obtaining information, but from the wicked device which they had formed against himself. Let us then notice

II. THE SUPERIOR WISDOM WHICH HE DISCOVERED.

According to the Evangelist last mentioned, in answer to the inquiry proposed by his adversaries, "he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a

pit on the sabbath day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days."-This argument of our Lord was both plain and forcible. The question which he addressed to the consciences of his adversaries, was one which they could not be at a loss how to answer according to truth they must have well known that in such a case as that which he had brought forward, they would without hesitation have endeavoured to rescue the poor animal from its perilous situation. The appeal too which he addressed to their judgment was no less powerful and apposite: they could not entertain a momentary doubt as to the comparative value of a sheep and of a human being. The conclusion therefore was irresistible; and the consciences and judgment of our Lord's adversaries must have been convinced, however little their hearts were affected, when he triumphantly stated the obvious inference, "Wherefore it is lawful to do well on the sabbath days."

Our Saviour follows up the advantage which he had thus gained, by proposing a general question resulting from the particular case which he had thus submitted to their consideration ;-a question too in which he not obscurely intimated that he was fully aware of their wicked and murderous intentions against himself: "And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life or to kill?"-referring, it may be presumed, in the latter part of his inquiry to their

diabolical purpose of taking away his life." But they held their peace." Confounded by his superior wisdom, and the knowledge which he had shewn of what was passing in their hearts, they were utterly unable to vindicate themselves against the charge which he had significantly preferred.-Oh let us beware of contending with Him, whose word is truth,-whose arguments convict the guilty,-and from whose authoritative decisions there is no appeal! It was not necessary that our Lord should dwell any longer on a subject the practical bearing of which must have been sufficiently illustrated by what he had now said;—a subject too which he had on a recent occasion more fully explained, when the Pharisees censured the conduct of his disciples, in plucking the ears of corn to allay the cravings of hunger on the sabbath day. He had then made it appear that mercy rejoiceth against judgment; and had declared to those who found fault with his disciples, " If ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless."-Contemplating these words of our Saviour, and contrasting them with the bitter spirit of his adversaries, are we not ready to pray," Let us now fall into the hand of the Lord; for his mercies are great: and let us not fall into the hand of man-?"

Directing our attention again more particularly to the case under review, let us consider

See Dr. Doddridge's Note.

III. THE MANNER IN WHICH OUR LORD PROCEEDED TO WORK THE CURE.

He had already called the afflicted sufferer into a conspicuous situation. The man, in obedience to his word, had stood forth and presented himself to the view of those who were in the synagogue. After this preparation, therefore, and having manifested his holy displeasure at those who had not duly estimated his character and principles, though they had been confuted and put to silence by his argument,― mourning over their awful obduracy, he makes an appeal to their senses, as he had before done to their consciences and judgment:-" And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other." The indignation of our Lord was not the sinful expression of any revengeful or malignant feeling-from every such expression,-from every such feeling, he was wholly free. It was the manifestation of that holy jealousy which he had for the honour and glory of God, which were basely insulted by his adversaries on this occasion. The grief too which he experienced was that of compassion towards those whose perverse obstinacy was exposing them to the most tremendous consequences,-consequences which he knew would overtake them when the wrath of God should be poured forth without any thing to interrupt its terrific and destructive course.

Another opportunity, however, was afforded to