LIBRARY Cheological ἘΠ PRINCETON. N. J. No. “Case, - Diviste ἊΝ pen aiesse ποσοςισς ὙΠ Shelf SPS εν ὍΣ —— Mi Ξ i; ᾿ "i - 4 ἀπ φ a a g 7 UN (AY, να, 2 a) Cae GC Cele 2 775 Tes 5 Bee ihe / a τ᾿ ἷ a 48 , Lie 7 Ὁ τ oh gag oT CoE EMRE AN Pe Zen Oo kand ΦΩ͂Σ biaarn ον “AC prellilee Gan “a4 / ᾿ ς 23: 4 Cw 9 a N14 & ew 2 thera Fi ED Ger Voss aun, ¥ ash Z ; ( " γε-π - ΄ ) 7 ξεν ὡς 9 ore |G Ae Cea ON EEL ΞΕ NEES AGC, Lup ee Z ¢ 7 Ae EI ον τ Oy 70) ce " ae OO « A ¢ a ΄ ( 7, Ί x "0 LAT rLW¢ Cc THE NEW TESTAMENT OF OUR .LORD AND SAVIOUR JESUS CHRIST. THE TEXT CAREFULLY PRINTED FROM THE MOST CORRECT COPIES OF THE PRESENT AUTHORIZED TRANSLATION, INCLUDING THE MARGINAL READINGS AND PARALLEL TEXTS: WITH A COMMENTARY AND CRITICAL NOTES; DESIGNED AS A HELP TO A BETTER UNDERSTANDING OF THE SACRED WRITINGS: BY ADAM CLARKE, LL.D. F.S.A, &c. A NEW EDITION, WITH THE AUTHOR’S FINAL CORRECTIONS. FOR WHATSOEVER THINGS WERE WRITTEN AFORETIME WERE WRITTEN FOR OUR LEARNING; THAT WE, THROUGH PATIENCE AND COMFORT OF THE SCRIPTURES, MIGHT HAVE HOPE.—Rom. xy. 4 VOLUME I——-MATTHEW TO THE ‘ACTS. LIBRARY OF PRINCETON OCT 0 3 2807 NEW-YORK: PUBLISHED BY G. LANE ἃ C. B TIPPETT, THEOLOGICAL SEMINARY FOR THE METHODIST BPISCOPAL CHURCH, AT THE CONFERENCE OFFICE, 200 MULBERRY-STREET JOSEPH LONGKING, PRINTER 1846. ΣΦ te) τ ὦν A COLLECTION or VarR WevU S°2R'E A DLN GSS FOR THE NEW TESTAMENT; MADE FROM ANCIENT GREEK MANUSCRIPTS. Some years ago a well-written MS. fell into my hands, containing a collection of various readings, taxen from several ancient MSS. of the Greek Testament. It appears to have been made with great care and ac- curacy; and judging it worthy to be appended to the notes on the New Testament, I have caused it to be printed, so as to be easily bound up with the last volume of this Work. Of this collection I know not the author, (it was once in the possession of Dr. T'’homas Mangey, but is not in his handwriting,) nor do I know what manuscripts they are that are thus collated, as no description of them appears in any part of these sheets. The collector was greatly attached to the Latin version, as in almost every case he prefers those readings which agree with the VutearTe. When it was made, or where, is as difficult to be determined. 'The water-mark of some of the sheets is the arms of the Seven United Provinces : a large shield, surmounted with a crown; in the centre a lion rampant, holding in his left paw a sceptre, and in the right a bundle of arrows: on the side of the throne or bench on which he stands is the word VRYHEYT, and round the shield, PRO PATRIA EJUSQUE LIBERTATE. In other sheets, a female figure with a helmet on her head, and a sceptre in her hand, before a lion rampant, with a drawn sword in one paw, anda bundle of arrows inthe other. Both figures seem inclosed in a palisado, and just before the sceptre are the words PRO PATRIA. On other sheets, probably the right folio, there is a small circle or shield including a crown, and the letters G. R. - : The book of the Acts and the Epistle to the Romans are expressly declared to be from the collation of EIGHT ancient manuscripts, and the Apocalypse from Four ancient manuscripts : but there are two other MSS. quoted in several of the books; so that it appears on the whole that eight Greek MSS. were collated in every verse, and two others occasionally. A copy of the printed text (probably that of 1624, by the Elzevirs) appears to have been used by this un- known collector, with which the MSS. mentioned above were collated. Many of the readings preferred in this are preferred by Griesbach, and received into the text. On the whole, I thought this collection too valuable to be confined to a private MS., and thus to be in danger of being lost to the world. The collection might have been made either in England or Holland, about one hundred years ago, in the reign of George I. Some part of the beginning appears to have been lost, as these collations commence with Matt. xxiv. 2. MATTHAI. The figure or figures under the head MSS. denote the number of Manuscripts in which the approved reading was found by the unknown collator. CAP. XXIV. Ver. MSS. Ver. MSS 26. 2. τοῖς μαϑηταῖς αὐτου, cum Vulg. 2. 3. βλεπετε ταυτα παντα, cum Vulg. 28. 1. τοῦτο εστι τὸ αἷμα pov. 6. 1. αλλ᾽ οὐκ evbews το τελος. 39. 60. καὶ προσελϑων μικρον. 14. 2. καὶ κηρυχϑῆσεται ro ευαγγελιον. 48. ponatur in Tex. ut legunt MSS. 10 (ὁ de παρα- 18. 1. μη επιστρεψατω apa, cum’Vulg. διδους.) 25. 1. προειρῆκα ὑμιν παντα. ὅ0. 4. ε ὁ παρει, cum Vulg.. 32. 8. εκφυῃ. 82. 1, εν μαχαίρᾳ ἀπολουνταῖ, cum Vulg. . 306. 4. εἰ μη ὁ Πατηρ μονος, cum Vulg. + 59. 1. non legit, καὶ οἱ πρεσβυτεροι, cum Vulg. 45. 1. emt τῆς οἰκετιας αὑτῶν. , 49, legatur in Tex. cum MSS. 7 (εσθιῃ de καὶ CAP. XXVII. πινῃ,)}) cum Vulg. ue: 4. κορβωναν, ut Vulg. . 1. περιεθηκαν ext τῆς κεφαλῆς avTov. CAP. XXV. 35. in Textu ἀπο τίς celue ad verba 1118, ἕνα 185. 3. non habent verba illa (ev ἢ ὁ ὕτος Tov ανϑρω- πληρωϑῃ τὸ ῥηϑεν, &c., usque ad finem “mov epxerat,) cum Vulg. versus ; cum in MSS. 10 non legantur. 16. 1. καὶ exepdyoev αλλα, cum Vulg. 59. 2. ev owdov, cum Vulg. a 8. καὶ ὁ exet, αρϑησεται. 64. 3. non addunt, νυκτος, cum Vulg. - ΤΟ καὶ παντες of αγγελοι, cum Vulg. CAP. XXVIIL = XXVI- 2. 3. azo τῆς ϑυρας Tov μνημείου. 3. 2. non legunt, kav of γραμματεῖς, cum Vulg, 8. 3. non legunt verba ifta ὡς δὲ exopevovro anayyes 26. 5. καὶ εὐχαριστῆσας exAace. t Rat τοις μαϑηταις avrov,) cum Vulg, ili Ver. 1. 14, VARLZ LECTIONES. ponatur in Tex. ut 7 MSS. legunt ζαλλοι de ελεγον, ὁτι λιας.) cum Vulg. Ιωαννην, avtog ἡγερϑήῆ, cum Vulg. τῳ Ἡρωδῃ, οὐκ εξεστι σοι, cum Vulg. καὶ ἀκουων αὐτου. 6 εαν pe αἰτησῇῃς. ponatur in Tex. ut MSS. 10 legunt (εν μνημείῳ.) παντα boa εποιησαν, cum Vulg. kat ἑπεγνωσαν πολλοι, cum Vulg. non legit (καὶ ηλϑον προς avtov) cum Vulg. ἀγορασωσιν ἑαυτοῖς, τι φαγωσιν. kat δωσομεν αὐτοῖς, cum Vulg, και Lowy avTouc, cum Vulg. non legit (καὶ εϑαυμαζον) cum Vulg. CAP. VII. kat exepwTwow αὐτον, cum Vulg. αλλα κοιναῖς χερσιν, cum Vulg. καὶ προσκαλεσαμενος παλιν Tov οχλον, cum Vulg. οἱ μαθηται αὐτου τὴν παραβολην, cum Vulg. ponatur in Textu, ut legunt MSS. 10 (καὶ ελ- θων εἰς οἰκίαν.) αλλ᾽ ευθυς ἀκουσασα γυνη, cum Vulg. ponatur in Textu, sicut MSS. 10 legunt (το ϑυγατριον αὐτῆς TvEevua.) Συροφοινικισσα. ek των ὁρίων Τυρου nate δια Σιδωνος προς, utVulg, κωφον Kat μογίλαλον, cum Vulg. και α απολαβομενος. CAP. VIII. παλιν πολλου οχλου οντος, cum Vulg. (MS. 1 oxAov ελϑοντος.) scribendum in Tex. ut legunt MSS, 7 (waxpo. θεν ἡκουσι.) και ταυτα ευλογησας εἰπε, cum Vulg. καὶ avacrevatac τῳ πνευματι Aeyer, cum Vulg. εἰς TO TAOLOY. πως OUTW GUVLETE 5 και egyovrat εἰς By. cum Vulg. τας χείρας αὐτου, cum Vulg. αὐτου, καὶ διεβλεψεν. και ἐνεβλεπε τηλαυγως ἅπαντα, cum Vulg. εἰ τις ϑελει οπίσω μου, cum Vulg. του ευαγγελιου, σωσει αὐτὴν, cum Vulg. legatur in Tex. ut Jegunt MSS. 10 (ωφελησει ανϑρωπον.) CAP. IX. ponendum in Tex. ut legunt MSS. 10 (exdofor.; καϑὼς γεγραπται. ponatur in Tex. ut legunt MSS. 10. (καὶ εἰς ὕδατα, Wa) cum Vulg. avu7w, εἰ δυνασαι. Aca τι ἥμεις, cum Vulg. ἐπι TW ονοματι cov, cum Vulg. non legit (drt axoAovbet ἡμιν.) Ka? ἥμων ὑπερ ἥμων. ἕνα τῶν μικρων τουτῶν των, cum Vulg. CAP. X. tn¢ lovdacac repay Tov lopdavov (MS. 1 καίπεραν." ponaturin Tex. ut legunt MSS. 10 (ὁ Θεὸς ἕνεκεν τουτου) cum Vulg. προσδραμὼν εἷς. non legit (ᾳρας τον σταυρονὴ cum Vulg. τῆς pagidog διελϑειν, cum Vulg. Tpoayav QuTouc. 7 To Βαπτισμα, cum Vulg. ovk οὕτως de ἐστι, cum Vulg. ev ὑμιν εἰναι πρωτος, cum Vulg. ὁ ὑιος Tiyatov. MSS. 6 legunt Βαρτιμαιο avarndnoac nase, cum Vulg. ponatur in Tex. ut legunt MSS. 8 (και ηκολουθες MARCI. CAP. I. Ver. MSS. Mss 15. 1. καϑὼως γεγραπται ev τῷ προφητῃ, cum Vulg. 16. 1 1. καὶ of Ἱεροσολυμιται παντες, και εβαπτιζοντο yg 7 ὑπ’ αὐτου ev τῳ, cum Vulg. δῦ: 2. 1. και qv εν τῃ ἐρήμῳ, cum Vulg. 53. 8 1. καὶ παράγων παρα τὴν ϑαλασσαν, cum Vulg. 59. ς 1. Aeyov, τί ἧμιν καὶ σοι, cum Vulg. 4 are wo 8. συζητειν προς ἑαυτους, cum Vulg.; et scriben- 33. 9. dum in Tex. (προς αὑτους.) 33, 1 3. και κατεδιωξεν, cum Vulg, 36. Ἶ 4. εληλυϑα, cum Vulg. 37. i. ponatur in Textu; utlegunt MSS.10(aA2’ εξω 8 1 ev ἐρήμοις) cum Vulg. 51. 1. CAP. II. 2. Kar συνήχϑησαν πολλοι, cum Vulg. 5 1 bk. ὁτι οὕτως διαλογίζονται, cum Vulg. ἘΝ, 1. kat of φαρισαιοι νηστευοντες, cum Vulg. 14, L 1. ουδεις επιβλημα, cum Vulg. 17. 2 3. τὸ πληρωμα απ’ αὐτου, cum Vulg. 94. ῷ CAP. III. 95. 1 1. σωσαι ἡ ἀπολεσαι, cum Vulg. 95 1. non legit (ύγιης ὡς ἡ αλλη) cum Vulg. 1. πως avrov ἀαπολεσωσι, cum Vulg. 98 3 1. τον Καναναίον. a. Tl, 1. αἰωνίου ἁμαρτηματος, cum Vulg. οὶ ἢ 1. καὶ epyovtat οἱ αδελφοι, cum Vulg. 53 δ᾿ 1. και λεγουσιν αὐτῳ, δου, cum Vulg. ἧ j 2. non habent (και ai αδελφαι cov) cum Vulg. 4. ἡ μητηρ μου Kat οἱ ἀδελφοι μου, cum Vulg. τς oh CAP. IV. 3 expungatur e Textu vox illa (eupayae) que deest in MSS. 10 impressicum Vulg.legunt| 7, 9, (τα πετεινα TOV ουρανου.) 1s Te ponatur in Tex. ut legunt MSS. 10 (ἐν τρία-} 13, 4. κοντα, kat ἕν ξ. καὶ ἕν p.) 17, 2. impressi cum Vulg. legunt (ἕν Δ. καὶ ἕν & kav] 95. 1, ἕν ῥ. 93. 2. 1. καὶ αλλοι εἰσιν of εἰς τας ἀκανϑας, cum Vulg. | 25. 1. 1. non legit (rovrov) cum Vulg. Ome abs 2. αντιμετρηϑήσεται, cum Vulg. ovis 1, non habet (rove ἀκουουσιν) cum Vulg. 85. 9, legatur in Tex. (ὡς κοκκον) ut MSS. 7. cum] 36, Vulg. 2. παντατα πετεῖνα. 2, πλοία nv, cuin Vulg. 1. τι δειλοι ἐστε ; ουπω exete πιστίν, cum Vulg. 6. CAP. V. 1 = 1. tov Τερασηνων. 1, αλυσεσιν οὐκ ett ovdete. 935 42: 1. εἰς τὴν ϑαλασσαν ὡς δισχίλιοι, cum Vulg. 98: 9: ponatur in Tex. ut MSS. 6. legunt ησαν dz ὡς 38. 2. δισχιλιοι. OTE bs 1. οἱ de βοσκοντες avtove, cum Vulg. 40. 4. 1. καθημενον, ἱματίσμενον, cum Vulg. 42. 3. 1. avrov ὁ ιαϑεις. 1. non habet ἐδου cum Vulg. 3. καὶ γυνή ovea, cum Vulg. 1. 1’ 1. τοῦ ἱματιου, cum Vulg. 6. Ἷ. ὁ de ἴησους παρακουσας. 1. και epyovrat, cum Vulg. 17 Uh CAP. VI. ἘΣ ἢ 1. Και οἱ πολλοι. 32. 8. 2. ὅτι καὶ Δυναμεις τοιαυται. Cre al 1, desunt verba illa (αμην Aeyo ὑμῖν, avextorepov| 43. 1. εσται Lodopotc ἡ Touoppore ev ἥμερᾳ Kpicewc,| 44. 1. ἢ τῇ πολει εκείνῃ, (Vulgata etiam hoc loco] 46. 2. ea non legit, sed videntur irrepsisse in Tex.| 50. 1. Gr. ex 10 Matth. 52. 1. Ιωαννης ὁ Βαπτιστης. iy τῳ Ἰησου,) cum Vulg. 1 VARLE LECTIONES. CAP. XI. Ver. MSS Ver. MSS. 12. 2. ἑτοιμάσωμεν σοι dayew το, cum Vulg. 2. 3. ef dv ove ουδεις, cum Vulg. 19. 2. non legunt (και αλλος, μητι eyw) cum Vulg. 2. 1. Avoare avrov και φερετε. 22. 1. AaBere- rovro ἐστι, cum Vulg. 6. 1. everetAaro αὐτοῖς ὁ ἴησους. 27. 7. non habent (ev LOL EV TH νυκτὶ TAUTH.) 10. 1. ευλογημενὴ ἡ Βασιλεια του πατρος ἧμων Δαβιδ. | 29. scribendum in Textu, ut legunt MSS. 9 (πρὸ 11, 8. καὶ εἰς τὸ lepov. as ὑμας.) 11. 1. και περιβλεψαμενος παντας. 29. 9. non legunt, ev σοι. 23. 1. non legit ὁ eav evry, cum Vulg. 31. 1. ὁ de ex περισσου ελαλει, eav pe. CAP. XII. 34. legendum in Textu, ut MSS. 10 (καὶ Τρηγορειτε 4. 2. kaKewov εκεφαλαίωσαν, cun Vul Ka bs el Y cose ἘΣ 1 oar «ὥσαν; ἕν 1 45. 8. χαιρε ῥαββι ῥαββι. . - τὴν παραβολὴν ταυτὴν εἰπεν, cum Vulg. 51. 1. non legit (οἱ νεανίσκοι) cum Vulg. 27 legendum in Tex. ut MSS.10 habent (ove ἐστιν [6] 1 zon Θεὸν τοῦ evdoyntov, cum Vulg. ὁ Θεὸς vexpov,) cum Vulg. 64. 1. τας βλασφημιας. 39. 1. Kepioe ὁ θεος ὑμων. 70. 1. non habetur καὶ ἡ λαλία cov ὁμοιαζει, cum Vulg. 31. 2. ἡ devrepa ὁμοια avrg, cum Vulg. 72. 2. Kat εὐθὺς ex devrepov, cum Vulg. CAP. XIII. CAP. Xv. 3. 3. ov μὴ agedy ὧδε. Ε 8. 1. καὶ ἐσονται λιμοι" apyat ὠδίνων ταυτα, cum Vulg. 3. tollendum e Tex. quod deest in MSS. 9 (avrog 11. 2. τι AaAnonze- aA?’ ὃ eav, cum Vulg. de ovdev απεκρινατο,) cum Vulg. 14 1 non legit (ro ῥηϑεν ὑπο Δανιηλ του προφητου) 8. 1. καὶ avaBag ὁ οχλος, cum Vulg. et videntur huc irrepsisse ex cap. Matt. 24, |11. 1. ανεπεισαν τὸν oyAov. 32. ponendum in Textu ut legunt MSS. 7 (exewye, 18. expungendum e ‘Tex. quod 8 MSS. non habent 7 opac) cum Vulg, (και Aeyery,) cum Vulg. 37. 2. ὁ de ὑμιν, cum Vulg. CAP. XVI. CAP. XIV. 5. 2. και ελθουσαι. 2. 1. eheyov yap. 8. 2. eye yap avrac, cum Vulg. 2. 1. opuBoc γενηται, cum Vulg. 16. scribendum in Textu, ut legunt MSS. 10 (ὁ πισ- δ 3. τοῦτο To μυρον xpadyvar, cum Vulg. τευσας kat βαπτισθεις,) cum Vulg. LUC. CAP. I. Ver. MSS. Ver. MSS. 22. 1. non addit (λεγουσαν) cum Vulg, - 11. scribatur in Textu, ut lezunt MSS. 10 (Ηλιοι.) 18. 4. ayyedov πὼς εσται τουτο. CAP. Iv. 35. scribatur in Textu ut lerunt MSS. 10 (καὶ το] 1. 1. ev τῇ ἐρήμῳ. γεννωμενον aren) 4. 1. nonest (λεγων) cum Vulg. 35." impressi cum Vulg. legunt, καὶ τὸ γεννωμενον͵ 7. 1. εαν πέσων προσκυνησῃς. εκ σου ἁγίον. 8. 1. non addit (ὑπαγε οπίσω μου, Satava) cum Vulg. 36. 1. καὶ αὑτὴ συνειληφ, cum Vulg. 9. ponatur in Tex. ut legunt MSS. 10 (ex υἷος ec 39. 1. εἰς tay πολιν. του Θεου.) 49. 1. μεγαλα ὁ Δυνατος, cum Vulg. 834. 1. οιδα ὁτι σὺ εἰ ὁ υἱος του Θεου. ὅ0. 3. εἰς γενεαν καὶ γενεαν. MS. 1 εἰς γενεας και] 42. legendum in Textu, ut est in MSS. 7 (επεζητουν yeveac. avrov,) cum Vulg. 51. 3. Διανοίας. 43. 1. και ἕτεραις πολεσιν. 64, tollenda e Textu vox illa, qaam MSS. 10 non habent (δεηρθρωθη,} cum Vulg. CAP. V. 66. 1. Kas yap xetp Κυριου, cum Vulg. 2. 1. επλυνον ra δικτυα, cum Vulg. 75. 2. πασαῖς ταις ἡμεραις ἡμων, cum Vulg. 6. 1. addit ro δικτυον αὐτων (Gore μὴ δυνασθαι ava- CAP. II yayew αὐτο.) ae 15. 3. non legunt (ὑπ᾽ avtov,) cum Vulg. 8. scribendum in Textu, ut MSS. 10 legunt (καὶ [19. 6. πὼς evceveykwow avTov. φυλασσοντες φυλακας.) 19. 6. εμπροσθεν παντων. 192. 2. Kat κείμενον ev φατνῃ, cum Vulg. 33. 2. καὶ τῶν Φαρισαίων, cum Vulg. 15. 1. kat οἱ ποιμενες ελαλουν προς, cum Vulg. 30. 1. azo ἱματιου καινου σχίσας επιβαλλει. 30. ponatur in Textu, ut legunt MSS. 10 (και ὑπεστρεψαν.) CAP. VI. 21. 3. τοῦ περίτεμειν τὸ παιδιον, cum Vulg. 1. 1. non addit δευτεροπρωτῳ. 99. scribatur in Tex. ut legunt MSS. 10 (τοῦ xaf-| 1. 1. αὑτοῦ σταχνας. ἀρισμου avTwv.) 2. 1. ὁ ουκ εξεστιν ev τοις σαββασιν, cum Vulg. 22. impressi cum Vulg. legunt (του καθαρισμου] 4. 1. και edwxe τοις μετ' αὐτου, cum Vulg. av7nc.) 6. scribendum in Tex. ut legunt MSS. 7 (καὶ εν 40. 1. non addit (πνευματι) cum Vulg. ἕτερῳ σαββατῳ,) cum Vulg. 43. 1. καὶ οὐκ ἐγνωσαν οἱ yovere αὐτου, cum Vulg. ib ponendum in Tex. ut est in MSS. 10 (ϑεραπευ- 45. 1. και μη edpovtec ὑπεστρεψαν εἰς Ἱερουσαλήμ, ava- cet, iva,) cum Vulg. ζητουντες avrov, cum Vulg. 9. 1. σωσαι, ἡ απολεσαι, cum Vulg. 10. 1. παντας αὑὐτους εν opyn εἰπεν avTy. CAP. III. 10. 6. ὁ de εποιῆσεν, και αποκατεσταθὴ 7. . scribatur in Textu, ut est in MSS. 10 ἐπ᾿ 10. 1. non addit (ύγιης ὡς ἡ αλλη) cum Vulg. ἀρχίερεως. 106. 1. ὁς eyevero προδοτης, cum Vulg. 2. impressi cum Vulg. ἐπὶ apytepewy. 18. 1. ακαϑαρτων εϑεραπευοντο, cum Vulg. 4. 1. deest vox (λέγοντος) cum Vulg. 23. 1. οἱ πατερες ὑμων. 18. 1. τῷ λαῳ 36. 2. ὑμας παντες οἱ ανϑρωποι. 1 v VARLZ LECTIONES. vi Ne ΒΕ: : ἘΝ in MSS. 10 ( Ver. MSS. 5 egendum in Textu, ut est in . καὶ λεια σου. ἡ ares ἴα ees vated υ. TOV APTOV ἡμων τον επιουσίον, CUM 89. 1. εἰπε δὲ καὶ παραβολην, cum Vulg. 4. 1. καὶ γαρ καὶ αὐτοῖ αφιεμεν, cum Vulg. CAP. VIL Zh 1 nop ΘΝ aie ῥυσαι ἧμας απο του πονηρουὴ 4. 3. ᾧ παρεξῃ τουτο, cum Vulg. 5. 2 2 11. scribendum in Textu, ut MSS. 6 (καὶ ἐγένετο ev ὃ 7.8 nope = Shane τῳ εξης,) cum Vulg. ΠΡ ἢ Ξ : 1: 1. non est ἱκανοι, cum Vulg. Pen Beat ime SOTA Oe . 2 καὶ αὐτὴ nv xnpa, cum Vulg. 11. Ἔ ἴῃ I i 28. 2. non legunt vocem (προφητῆς.) ie nce ce aoe legatun, (ἢ at 31. expungenda sunt e Tex. verba illa (eure δὲ ὁ) 15. 2. τῷ ἀρχοντι mae _ Κυριορ) desunt enim in MSS. 10. 95. Ἢ: ἘΣΘ περ είτε GE 31. 1. impressi, et Vulgata Lat. legunt (eve δὲ 6Kv-|29. 1. ἡ yevea αὐτὴ ΕΣ pi eee Vlg ae ἘΠ eS), 32. corrigendum in Tex. Regie, et legendum (érz μηϑῆὴ ἢ σοῴ, petevoncar) ut Vulg., et MSS. 10 37. 2. καὶ ἰδου γυνὴ ἧτις ἣν ev Ty πολει ἁμαρτωλος,} 34. 2. εστιν ὁ οφθαῦμος cov um V ] in ie cum Vulg. 34. 6. και ὅλον τὸ fois cov ‘ "ες - 2 τις ovy αὐτῶν πλείον ἀγαπήσει AUTOD ; a 3. καὶ τὸ σωμα cov σκοτεινον ἔσται, cum Vulg. CAP. VIII. . 2. ταῦτα de ede, cum Vulg. 44 1 i in Mie i eee Ξ PES in Tex. ut est in MSS.9 (καὶ of ανϑρω- 3. 8. dinkovovy αὐτοις 0. la CN at ἢ ΟΣ ΩΣ eum Yulee ale τὸ Sev aro καταβ. cum Vulg. Ge 1 soniect (Aeyovren) au Vile: Pai τ ue υσιαστηρίου καὶ TOV vaov, cum Vulg. Bil 1 non habst cosemu(eyeeran) cum Vale. = . dewocexyew. MSS.7, δεινως evexer, cum Vulg. 24. 9. επιστατα, ἐπίστατα, απολλυμεϑα. τ Ὁ ἈΠ Ιατοστο ea χαῦνον του"; 26. 1. τῶν Τερασηνων, cum Vulg. 31. 2. καὶ παρεκάλουν avrov, cum Vulg. OES at 34. ponatur in Textu, ut est in MSS. 9 (οἱ βοσκον- 8. ponendumin Tex.utlegunt MSS. 10 (ὁμολογησεὶ τες TO γεγενημενον, εφυγον, Kat ἀπηγγειλαν,) εν QUTY. cum Vulg. 11. 1. εἰσφερωσιν ὑμας. Ae 1: ae τῆς TOAEWC καὶ TEPLYWpOV. 14. 1. κατεστῆσε κριτῆν. ἃ . ὁ δὲ εἰπεν αὐτῃ" Ovyarnp, &c., cum Vulg. 21. και μὴ εις Θεον πλουτων (MSS. 3 addunt, ταυτα 51. legatur in Textu, ut habent MSS. 9, cum Vulg. Aeyov εφωνει. 6 ἐχων WTA ακουειν axovera.) (ελθων δὲ εἰς την.) 30. 1. χρῇζετε τουτων ἁπαντων. 51. 1. εἰσελϑειν συν avtw ovdeva, cum Vulg. 406. 2. μετα τῶν ὑποκ, ort g μ ὑποκριτῶν ϑησει. Ὁ . αὕὔτος δὲ κρατησας τῆς χειρος αὐυτης, cum Vulg. 48. 2. TEPLOOOTEPOY απαιτησουσιν AUTOV. CAP. IX. 3. 1. pare ῥαβδον, cum Vulg. Ss 12. 1. ἀπολύσον ποὺς oxdove, cum Vulg. 4. 2. δοκεῖτε, ὅτι αὐτοι οφειλεται, cum Vulg. 17. 1. και pay to περισσευσαν avrole. 15. 4. ὑποκριτα, ἕκαστος ὑμων. 23. 9. καὶ apatw τον σταυρον αὐτου, Kat ακολ. 24. 1. στενης ϑυρας. 31. 9. ελεγον τῆν δοξαν αὐτου. 25. 1. Κυριε, ἀνοιξον ἧμιν, cum Vulg. 47. 2. εἰδὼς τον διαλογισμον της καρ. 832. 1. καὶ τῇ τριτῃ ἡμερᾳ, cum Vulg. 48. 1. οὗτος εστι peyac, cum Vulg. 34. ponatur in Tex. ut habent MSS. 6 (dv τοροπν 49, ponatur in Textu, ut habent MSS. 10 (εκβαλ- ΟΡ ΓΟ ΤΗΝ ἑαυτης,) cum Vulg. λοντα δαιμονια.) 34. 1. και οὐκ ηϑελησας, cum Vulg. 50. 3. καϑ' ὕμων, ὑπερ ὑμων ἐστιν, cum Vulg. 35. 5. non legunt ἔρημος. 52. 1. εἰς πολιν Σαμαρείτων, cum Vulg. 54. 1. non legit (ὡς καὶ Hvac ἐποίησεν) cum Vulg. CAP. XIV. Bx a non addit (ὑμεῖς) cum Vulg. 5 8. υἷος ἡ Bove 59. . καὶ εἐπετιμῆσεν αὐτοῖς, καὶ ἐπορευϑησαν. } ὃ fe ae i: deest (Kupie) cum Vulg. Saar 2 7 rer ee aan = ‘ ‘ 3 : : . αποταξασϑε πασι τοις εἰς τον. 2]. 1. 6 δουλος απηγγειλε, cum Vulg. ἶ CAP. x. 94, 4. ἐν Ὁ Spa πολλοι yap εἰσι KAnTOL, OAL . 1. ἑβδομηκοντα δυο, cum Vulg. ΙΣ ἢ name 11. 1. addit (ex της πολεως ὑμων τ get go Bee ϑελῶν; οὔτι Nes 12 Rede i ὩΣ Vale. εἰς τοὺς ποδας.) 85. 1. aAW εξω βαλλουσιν, cum Vulg. . 1. ἕως ddov καταδυσῃ, cum Vulg. 17. 1. of ἐβδομηκοντα δυο, cum vale ΟΑΈΣΣΥ. 19. 1. δου, δεδωκα ὑμῖν, cum Vulg. 17. 1. Amo ὧδε ἀπολλυμαι, cum Vulg. 91. 1. τῷ Πνευματι τῳ ‘Aye ὁ ἴησους, cum Vulg. 19. 8. οὐκετι εἰμι αξιος, cum Vulg. 22. 8. addunt (καὶ orpadere προς τους μαϑητας εἰπε" 38. 1. roxy ἐξενέγκατε, cum Vulg. Παντα μοι.) 29. 3. τῷ πατρι αὐτου, cum Vulg. 23. 1. non legit (κατ᾽ ἐδιαν) cum Vulg. 25: ΤΙ πειράζων αὐτον, cum Vulg. CAP. XVI. μ . τοῦτο ποίει, καὶ σωζῃ. MS. 1, καὶ σωσῃ. 4, rao ὃ 30. 3. αἱ και εξεδυσαν αὑτον, cum Vulg. cane 3 δε: a MES. 1, Crater ὅσες 35. 1. nae exe aig avpiov exBarov εὗωκε δυο dyvapia| 6. 1. éxarov καδους, cum Vulg. τῷ Tavdoxel, καὶ εἰπεν, ἐπιμελ. cum Vulg. 15. scribendum in Tex. ut ] = 1. παρα τους ποδας του Κυριου, cum Vulg. β του Ev.) νος ὉΠ a 41. 1. εἰπεν αὐτῃ ὁ Kupioc, cum Vulg. 15. 3. tov Θεοῦ εστιν, cum Vulg. CAP. ΧΙ. 18: 1. καὶ ὁ Gro λυμευπυ: cum Vulg. z. 1. Πάτερ, ἁγιασϑήτω 70 ονομα σου, ελϑετω ἡ Bact Pla ὅτι ἀεέλαβες τὰ co ave Na μηδὲ exevdev προς ἧμας, cum Vulg. 1 VARLE LECTIONES CAP. XXI. post εβαλον, addunt ταὐτὰ λεγὼν edwvet, ὁ ἔχων OTA AKOVELV, ακουξτω. Και τινων. κτήσεσθε τας ψυχας, cum Vulg. αποψυχουντων. legendum in Tex. ut habent MSS. 10 (ών ἐπερχομενὼν Ty οἰκουμενῃ,) cum Vulg. ὁτι eyyuc To Vepoc, cum Vulg. CAP. XXII. αὑτὸν an’ oxAov, cum Vulg. ov μη φαγω αὐτο, cum Vulg, OV μη πίω ἀπὸ τοῦ νῦν ατὸ του. ext τῆς τραπεζης μου, Kat καϑισεσθε. πολησατω τὸ ἱματιον αὑτου κα ιαγοράσατω, curr Vulg. mapeveyke TO ποτήηρίον, cum Vulg. τῶν δωδεκα mponyev αὐτους. ἐπ᾿ αὐτὸν ἀρχίερεις. Kat περικαθισαντων, cum Vulg. ὁ de npvncaro λεγων. φωνῆσαι σήμερον, ἀπαρν. και ἀνήγαγον avrTov. eav δὲ επερωτῆσω. απο τοῦ vuv de εσται, cum Vulg, CAP. XXIII. το εθνος ἥμων, cum Vulg. καὶ λέγοντα, cum Vulg. εξ ἱκανου ypovov, cum Vulg. corrigendum mendum in Reg., et legendum ut MSS. 10, καὶ ηλπιζε τι σημείον. ὡς διαστρεφοντα τον λαον. προσεφωνησεν αὑτοῖς, cum Vulg. deest vox (καὶ τῶν ἀρχιερεων,) cum Vulg, εκόπτοντο, cum Vulg. ἐξεμυκτηριζον de avrov και, cum Vulg. Kat nv ἡδη ὧσει Opa ἑκτη. παρατιθεμαι To πν., cum Vulg. CAP. XXIV. non est (καὶ τίνες συν avraic) cum Vulg. ev ἐσθητι ἀστραπτουσῃ, cum Vulg. ληρος τὰ ῥηματα ταυτα, cum Vulg. προσεποιήσατο, cum Vulg. και κεκλικὲν 707 ἡ ἦμ. scribendum in Tex. ut legunt MSS. 9 (λαλουν- των, αὐτὸς ὁ Ἰησους,} cum Vulg. ev τῇ πόλει, Ewe του, cum Vulg. scribendum in Textu ut legunt MSS. 8 (ότι ετιὶ TeTpaunvoc,) cum Vulg. ponendum in Tex. ut MSS. 10 legunt (εἐπιστευ- σαν δια Tov Aoyov αὐτου.) impressi et Vulgata Lat. legunt (ἐπίστευσαν εἰς avrov δια.) non addit, ὁ Χριστος, cum Vulg. corrigendus error in Regia, ut legatur (καὶ cacy- Tat αὐτου τον viov) cum MSS. 10, et Vulg. CAP. V. Ἕβραϊστι Βηθσαιδα, cum Vulg. ayyezoc yap Kupiov, cum Vulg. ev τῇ ἀσθενείᾳ, cum Vulg. non addit, πατρος, cum Vulg. CAP: VI. averecov ovy οἱ ανϑρωποι. avdpec. ἔλαβεν ουν τοὺς aptouc ὁ Incove, καὶ ευχαριστη- σας διεδωκε τοις ἀνακείμενοις, cum Vulg. CAP. XVII. Ver. MSS. Ver. MSS. 4. 9. επιστρεψῃ λεγων. A oS: 7. 1. ὃς ελϑοντι ex του aypov, cum Vulg. 7. 2. ερει avtw ευθεως, cum Vulg. 194 1’ 12. 1. of ἀνεστησαν πορῥωθεν. διὸν I: 10. 1. ευχαρίστων τῳ Oey, 26. 22. scribendum in Textu ut legunt MSS. 10 (εἰπε de προς τους μαθητας,) cum Vulg. (Sic et im-| 39. 1. pressi.) 28. 1. ὁμοιως καθὼς eyevero ev ταῖς, cum Vulg. 33. 2. ζωοποιῆσει avrov. eh REGS Re 36. 9. desunt verba illa: δυο ἐσονται ev τῷ aypy, ὁ ig) yg. παραληφθησεται, και ὁ ἕτερος αφεθησεται. 18. 2. 37. 2. ὅπου το πτωμα. 30. 8. CAP. XVIII. 36, 3. 1. 6. προσεύχεσθαι avzove. 4. 3. τὰ oun ἡδελοῦ ext χρόνον, cum Vulg. 42. 5. 7. 1. την exdtxnow των βοωντων. 41. 3. 7. 1. και μακροθυμεῖ ex’ avrote. 52. 7. 8. ponendum in Textu ut legunt MSS. 10 (λεγω] ὅ5. 1. ὑμῖν 6rt,) cum Vulg. 57. me 9. 1. καὶ εξουθενουντας Tove πολλους. 61. 2. 14. corrigendus error in Tex. Regie et legend. (7 66. 6. exetvoc.) 68. 1. 14. 1. αὐτου παρ᾽ ἐκεῖνον, cum Vulg. 69. 1. 15. 1. επετίμὼν αὐτοῖς, cum Vulg. 99. 1. και δὸς πτωχοῖς, cum Vulg. 25. 1. ῥαφιδος διελθειν, cum Vulg. a eo: CAP. XIX. 2 ii 2. 1. ονοματι Ζακχαῖος, cum Vulg. 8. 4. ponendum in Tex. ut legunt MSS. 9 (καὶ προ- δραμὼν.) cum Vulg. 14 3) 4 corrigendus error in Tex. Regiw. et legendum,|99 ~—‘, ὁτι OV εκεινης. Og? hr i 15 ponendum in Tex. ut legunt MSS. 9 (καὶ εἰπὲ | 97, 1. φωνηθηναι,) cum Vulg. On 23. ponendum in Tex. ut legunt MSS. 9 (ro apyv-| 44. 1. plov μου ἔπι τραπεζαν,) cum Vulg. 48. 9: 34. 3. οἱ de εἰπον, ὅτι ὁ Κυριος, cum Vulg. 4060 2. γεγραπταῖι, ὅτι οἰκος μου, cum Vulg. CAP. XX. it Bt 19. 4. και εφοβηθησαν τον Aaov: ἐγνωσαν yap,cumVulg.| 4. 1. 20. 4. avrov λογον. ἘΠ alle 94. 3. δηναριον. οἱ de εδειξαν. και εἰπεν, τινος exet, ἕο. | 28° 1. 28. 1. ατεκνος ῃ, cum Vulg. 29... V1. 33. 3. τινος αὐτῶν εσται γυνη, cum Vulg. 36. 35. 8. ουτε εκγαμιζονται. 46 1. και τῶν ϑελοντων. 400 aL JOANNIS. CAP. I. Ver. MSS. Ver. MSS 35. 10. 1. dre ex του πληρωματος. 28. 1. ταῦτα εν Βεθαβαρᾳ. 41. 41. scribendum in Textu ut legunt MSS. 10, μεθερ- μηνευομενος Χριστος. Al. 42. 1. ουτος zpwrov τον, cum Vulg. ὩΣ 1 CAP. II. 47. 12. 1. pera ταυτα κατεβη. 17. 1. κατεφαγε με, cum Vulg. 22. ponendum in Textu, ut legunt MSS. 10 (rovro ελεγεν" Kat ἐπιστευσαν,) cum Vulg. 2. 1. 24. 3. yivwokew παντα. : τ CAP. ΠῚ. S0.. OL: 25. 9. μετα Ἰουδαιου. CAP. IV. 10. “a: 1. 9. eyva ὁ Κυριος, ὅτι. 110.» ae 3. 9. και απηλθεν εἰς τὴν Ταλιλαιαν 97. 1. και εϑαυμαζον, ὁτι, cum Vulg 14. Ὁ ἁ exoince σημεια. vii VARLZ LECTIONES. Ver MSS. 15. 4. βασιλεα, avexwpnoer. 22. 1. evdov, ὁτι πλοιάριον, cum Vulg. 3 22. 1. non legit verba illa (exewvo, εἰς ὁ ενεβησαν οἱ μαθηται avrov,) cum Vulg. 28. scribendum in Tex. ut legunt MSS. 9 {τὶ ποιω- pev) cum Vulg. 45. 4. ac ὁ axovoac παρα Tov Πατρος, cum Vulg. 51. 1. σαρξ μου εστιν ὑπερ τῆς του κοσμου Cone, cum Vulg. Bor Lay, δῆτα αὐτου gaye, cum Vulg. 55. 1. αληϑὴς εστι βρωσις, και To αἷμα μου αληθῆς εστι ποσις. 58. 2. ὁ τρώγων μου τουτον τον ἄρτον. 68. 1. d eyo λελαληκα Yur, cum Vulg. 69. 1. dre σὺ εἰ ὁ ἁγιος Tov Θεου. CAP. VII. 22. scribendum in Tex. ut legunt MSS. 10, ex τοῦ Μῶωσεως εστιν. 26. 6. dru οὗτος ἐστιν αληϑὼως ὁ Χριστος. 31. 7. σημεια τουτων ποιησει. 39. 1. ην Πνεῦμα 'Ἅγιον δεδομενον, cum Vulg. 40. 2. ακουσαντες τον λογον τουτον, cum Vulg. CAP. VIII. Duo Codd. pretermittunt undecim integros versus Vili capitis, videlicet ab illis verbis, Ιησους δὲ επορευθη, usque ad illa, aro τοῦ νυν μήκετι ἁμαρτανε. : 9. 1. ορθρου de παλιν βαϑεος λϑεν ὁ Ἰησους εἰς τὸ iepov, καὶ mag ὁ οχλος ρχ- 3. 3. ayovor δε οἱ Φαρισαιοι γυναίκα. 4. 3. Aeyovow αὐτου πειράζοντες, διδασκαλε. αὑτη ἡ γυνη εἰληπται ev αὐτοφωρῳ μοιχευομενη. 5. 4. εν de τῳ νόμῳ Μωσῆς ἐνετείλατο ἧμιν τας τοιαυ- τας λιθαζειν, cum Vulg. 6. 3. ἕνα σχωσι κατηγ, cum Vulg. 6. 2. κατεγραφεν εἰς τὴν γῆν. 6. 5. desunt verba illa (μη προσποιουμενος) cum Vuig. 7. 2. επερωτωντες. 7. 1. αναβλεψας evrev αὐτοις. 9. 4. non legunt verba illa (καὶ ὑπο τὴς συνειδήσεως eheyyouevot,) cum Vulg. 9. 2. non legunt (ἕως τῶν ἐσχατων) cum Vulg. 10. 4. non addunt, καὶ μηδενα ϑεάασαμενος πλὴν τῆς yuvatkoc, cum Vulg. 10. 5. evmev αὐτῃ, γυναι, που εἰσιν of κατήγοροι σου, cum Vulg. 11. 2. εἰπε de 6 ἴησους, οὐδὲ eyw σε κρίνω. TOpEevov, Kat μηκετι ἅμαρτανε. 14. 4. 7 mov ὑπαγω. 21. 1. και ζητησετε με, και οὐχ εὑρησετε με, καὶ εν τῇ ἀμ. 23. 1. και ελεγεν αὐτοῖς" ὕὑμεις, cum Vulg. 26. 3. ταῦτα λαλω εἰς τον κοσμον, cum Vulg. 42. scribendum in Textu, ut legunt MSS. 7 (εεπεν ovy αὐτοῖς ὁ Incovc) cum Vulg. ΠΣ scribendum in Textu, ut MSS. 7 {τινα ceavtov movecc) cum Vulg. 57. 1. τεσσεράκοντα etn. 59. 1. omittit illa postrema verba (διελθων dia μεσου αὐτων, καὶ παρηγεν οὕτως) cum Vulg. CAP. IX. 9. 1. αλλοι de ovyt, a7? ὁμοιος αὐτῳ eazy, cum Vulg. 11. 1. 6 ανθρωπος λεγόμενος, cum Vulg. 16. 1. καὶ σχίσματα ἣν ev αὐτοις. 26. 1. εἰπον ουν avtw, τι ἐποίησε σοι, cum Vulg. 98 ponendum in Textu ut legunt MSS. 10, (Ao δορησαν avTov.) 28. in impressis et Vulg. Lat. legitur, ελοιδορησαν ovy avTov. CAP. X. 8. 4. παντες ὅσοι ηλθον προ ἐμου, κλεπται. 14, 1. καὶ γινώσκω τα ἐμα, καὶ γινωσκουσι μὲ τὰ ἐμ, CUM ΠῚ 34. 1. ὑτὶ rye aire, ϑεοι ἐστε, cum Vulg. vill Ver. MSS. 38. 1. κᾳγω ev τῳ ἸΙατρι, cum Vulg. 39. 1. ek τῶν χείρων αὐτων, cum Vulg. CAP. XI. 19. ponendum in Textu ut legunt MSS. 10, [προς τας περι Μαρθαν και.) 31. 2. δοξαντες, ὁτι ὑπαγει. 41. 1. non legit (οὐ qv τεθνηκὼς κειμενος) cum Vulg. 45. scribendum in Textu ut legunt MSS. 9, (καὶ θεασαμενοι ἁ εποιησεν,) cum Vulg, CAP. XII. 5. 1. διακοσίων. 6. 1. εχὼν ta βαλλομενα eBac. cum Vulg. 7. 1 ia ete τὴν ἥμεραν Tov εἐνταφιασμου μου τηρήσῃ αὐτο, cum Vulg. 19. 1. ὅτι οὐκ ὠφελει οὐδεν, cum Vulg. 31. ponendum in Textu, ut legunt MSS. 10, νυν κρισις ἐστι TOV κοσμου τουτου. 31. impressi et Vulg. Lat. legunt, τοῦ κοσμου, nee addunt τουτου. 35. 1. το φως ev ὑμιν ἐστι, cum Vulg. 41. 1. τῶν ῥηματων, καὶ μη φυλαξῃ, cum Vulg. CAP. XIII. 2. 1. εἰς τὴν καρδιαν, ἵνα παραδῳ avtov Ιουδας Σι- μωνος Ἰσκαριωτης, cum Vulg. 24. 1. Σιμὼν Merpoc, καὶ Aeyer avtw. εἰπε, τις ἐστιν περι οὗ λεγει. 95. 5. εκεινος οὕτως ext To στηϑος. 31. 1. dre ουν εξηλϑε, cum Vulg. CAP. XIV. 2. 1. dre πορεύομαι, cum Vulg. 12. 3. προς τον Ilarepa πορεύομαι, cum Vulg. 17. 92. dre ev Huy μενει, Kat ev ὑμιν ἐστι. 22. 1. Κύριε, τι yeyovev, cum Vulg. 28. 1. εχαρητε av, ὅτι πορευομαι προς τον Πατερα" été ὁ Πατὴρ pov, &c., cum Vulg. CAP. XV. 6. 2. καὶ cvvayovow αὐτο, cum Vulg. 8. 3. Kae γενησϑε ezor μαϑηται, cum Vulg. 11. 1. ἡ εμὴ ev jw ῃ, cum Vulg. 183. 1. 7 iva τις τὴν ψυχῆν. 14. 1. ὁ εγω εντελλομαι ὑμιν. 15. 1. dca ηκουσα παρα, cum Vulg. 20. 1. τοῦ λογου μου, οὗ eyo, cum Vulg. CAP. XVI. 3. legendum in Textu, ut legunt MSS. 10, (καὶ ταυτα ποιησουσιυ, ὁτι ovk,) cum Vulg. 3. impressi cum Vulg. Lat. legunt, ποιηουσιν ὕμιν, ὅτι. 9. 1. ὅτι οὐκ extorevoar εἰς gue, cum Vulg. 10. 1. προς τον Πατερα ixayo, cum Vulg. 93. 1. av τι αἰτήσητε Tov Πατερα, δωσει ὑμιν. 95. 1. ὕμιν. ἐρχεται dpa, cum Vulg. CAP. XVII. 1. 1. ἕνα ὁ υἷος cov δοξασῃ ce, cum Vulg. 11. 9. ev τῷ ονοματι cov, ᾧ δεδωκας μοι. 11. 3. καϑῶς καὶ ἡμεις, cum Vulg. Ξ 17. 1. εν τὴ αληθειᾳ᾿ ὁ λογος, cum Vulg, CAP. XVIII. 2. Δ. συνηχϑὴ και ὁ Ἰησους. 6. 2. avrore, eyo εἰμί, cum Vulg. 11. 8. τὴν μαχαιραν εἰς τὴν ϑ. 14. 1. ανϑρωπον ἀποϑανειν ὑπερ Tov Aaov, cum Vulg 15. 1. και αλλος μαϑητης. 18. 1. ἣν δὲ καὶ ὁ ἹΤετρος μετ᾽ αὐτῶν ἑστως και, cum Vulg. 20. scribendum in Tex. ut legunt MSS. 10, ev ovva- yoyn kat ev Tw Ἵερῳ. 95. 2. ηρνήσατο exervoc, καὶ εἰπεν, cum Vulg. 99. 2. ὁ Πίλατος προς αὐτους efw, καὶ, cum Vulg. 40. 1. expavyacay ovy παντες. ᾿ 1 VARL4 LECTIONES. CAP. XIX. Ver. MSS. Ver. MSS. 36. 5. ov συντριβησεται avrov. 3. 2. Kat ήρχοντο προς avrov, kat eAeyov, xatpe ὁ, cum 38. 2. pera de ravra ηρωτ., cum Vulg, Vulg. 39. 1. ἔλιγμα σμυρνης. 11. 1. εξουσιαν κατ᾽ enon, et. 11. 1. 6 παραδους με σοι, cum Vulg. CAP. XX. 13. 9. rovrwy τῶν λογων. 14. 2. ταῦτα ειπουσα ἐστραφη, cum Vulg. 15. 1. οἱ de expavyafov λεγοντες, ᾳρον. 27. legendum in Tex. ut legunt MSS. 8, (eAaBev CAP. XXI. ὁ μαϑητης αὐτὴν εἰς τα Wra,) cum Vulg. 1. 1. τοις μαθηταῖς αὐτου ext τῆς. 28. 4. ιδὼν ὁ Ἰησους. 3. 1. εἰς τὸ πλοιον, και εν exewy, cum Vulg. 29. 1. μεστον. σπόγγον ovy μεστὸν tov ofove ὑσσωπῳ! θ. 1. ἕλκυσαι ἰσχυον, cum Vulg. περιϑεντες, cum Vulg. 13. 1. καὶ epyerar ὁ Inoovg, cum Vuig. 31. 4. exewov του σαββατου. 15. 1. Σιμὼν Ιωαννου, cum Vulg. 35. 1. iva και dere πιστευητε, cum Vulg. 25. 1. ἁ εποιῆσεν ὁ Ἰησους, cum Vulg. ACTA APOSTOLORUM. Ex Collectione Codicum Manuscriptorum viii. antiquorum. CAP. I. Ver. MSS. Ver. MSS. 25. 2. τοῦ παιδὸς cov ev Πνευματιε 'Άγιῳ evar. 10. 1. εν εσθησεσι λευκαῖς, cum Vulg. 27. 3. ew αληθειας ev τῃ πολει ταυτῃ ext τον, cum Vulg. 19. 1. ὑπεστρεψαν οἱ αποστολοι εἰς ἱερους. 30. 8. εκτεινείν ce εἰς acl. 14. 1. τῃ προσευχῃ συν γυναιξι και Mpls cum Vulg. 15. 9. ev μεσῳ τῶν αδελφων εἰπεν, cum Vulg. CAP. V. LG eR τι ον γραφην, nv προεῖπε, cum Vulg. 1. 5. συν Σαπφειρᾳ. ΟῚ: ἣν ev ἧμιν, cum Vulg. 15. 2. Gore καὶ εἰς τας πλατείας. 90. 2. ἡ επαυλις αὐτων, cum Vulg. 15. 1. ext κλιναρίων και, cum Vulg. 23. 1. Ιωσην τον καλούμενον. 16. 1. πολεων Ἱερουσαλὴμ, cum Vulg. 25. 1. τον torov τῆς διακονι. cum Vulg. 23. legendum in Tex. ut MSS.7 (ev πασῃ αἀσφαλειᾳ.) 26. 1. κληρους αὐτοῖς, cum Vulg. 24. 1. τουςλογους τουτους ὁ τε στρατηγος τοῦ Lepov, cum CAP. If. 25. legatur in Tex. ut habent MSS. 7, (αυτοις ὅτι 7. 1. εξισταντο δὲ παντες και εθ. cum Vulg. ἐδου,) cum Vulg. 10. 8. της Λιβυης. 28. 1. λεγων: παραγγελίᾳ παρηγγ. cum Vulg. 17. 5. ενυπνία ενυπνιασθησονται, cum Vulg. 84. 1. βραχὺ τι τους ανϑρωπους ποίησαι, cum Vulg 23. 1. εκδοτον δια χείρων, cum Vulg. 36. 4. ἕαυτον ᾧ, cum Vulg. 830, 1. non addit (το κατα capka avactycew τον Xpic-| 36. 1. ᾧ προσεκολληθη. Tov) cum Vulg. 37. 1. Aaov οπισω, cum Vulg. 31. 1. dre ovre ἐγκατελειφθη εἰς ddov, cum Vulg. 39. 5. ov δυνήσεσϑε καταλυσαι αὐτους. MS. 1, αὐτο, 33. 1. ὁ ὕμεις και βλεπετε Kat αἀκουετε. eum Vulg. 38. 2. Πᾶετρος de προς avrove, cum Vulg. 42. scribendum in Tex. ut MSS. 8 legunt, (ovx 41. 1. of μεν ουν ἀποδεξαμενοι, cum Vulg. emavovTo διδασκοντες, καὶ ευαγγελίζομενοι TOV 42. 1. και τῇ κοινωνίᾳ τῃ κλασει. Χριστον Ἰησουν,) cum Vulg. 44 1. παντες de οἱ πιστευσαντες ext TO αὐτο ξειχον. Ξ 47. 1. καθ᾽ ἡἥμεραν ext το αὐτο, cum Vulg. CAP. VI. 1 1. εν de ταῖς jepate εκειναις, cum Vulg. CAP. III. 7. 1. πολὺς te οχλος τῶν Ιουδαιων. 1. 1. Terpog δὲ καὶ Ἰωαννὴης ἀνεβαινον, cum Vulg. 8. 2. πληρῆς χαριτος και δυνάμεως, cum Vulg. 3 2. 1. προς την πυλὴν tov lepov, cum Vulg. 8. 1. addit, ev τῷ λαῳ δια Tov ονοματὸς του Κυριου 3. 2. ελεημοσυνην AaBew, cum Vulg. Incov Χριστου. 7. 1. χειρος nyetpev avrov, cum Vulg. 13. 1. ov xaverar ῥηματα λαλὼν κατα Tov τόπου, cum 11. 1. κρατουντος de αὐτου τὸν Ietpov καὶ τὸν Ιωαννῆν, Vulg. com ΨΈΙΕ: CAP. VII 13. scribendum in Tex. ut legunt MSS. 7, (dv tere J ᾽ ; μὲν παρεδωκατε,) cum Vulg. 11. 1. εφ᾽ ὅλην τὴν Αἰγυπτον καὶ Χανααν, cum Vulg. 13. 1 και ηρνήσασθε κατα προσωπον, cum Vulg. 12. 1. ORT OUT ν πενς 18. 1. τῶν προφητων παθεὶιν tov Χριστον αὐτου, cum | 17. 1. ἧς ὦμολογησεν ὁ Θεος, cum Vulg. Vulg. 18. 2. ἕτερος ex’ Αἰγυπτον ὃς, cum Vulg. 21. 1. δια στόματος των ἁγίων, των am’ αἰωνος αὑτου a i. prise de αὐτοῦ SHEET, at cum Vulg. πεν, 6 ᾿ . αδελφοι εστε. iva τι, t +a lal Moone μεν εἰπεν, ὁτε mpod. cum Si) 1 αὐ εῖος ἐν daeye wiaog)p: cum Vulg. 26. - eva ὗ 34. 1. καὶ Tove στεναγμους. Ἔθος, 2s 9 aimee Sus καὶ ἀγιαζοντε, 35. 1. συν yetpe ayyedov, cum Vulg. CAP. IV. 37. 2. ὑμων ὡς eye. αὐτου ακουσεσθε. ουτος, cum Vulg ial 4, ἔν τ τῇ Πρ \ ate 44, 1. Tov μαρτυριου nv τοις πατρασιν ἥμων. ΠῚ. hae εθεντο patio ἦς ἕξεις cum ΜΕ 49, 1. της καταπαύσεως pov ἐστιν, cum Vulg. 3. 7. εν Ἱερουσαλημ. 51. 1. καὶ απεριτμῆτοι καρδιαις Kat, cum Vulg ll. 2.. ὁ εξουϑενωϑεις. 58. 1. καὶ εκβαλοντες avrov εξω, cum Vulg. 12. ponendum in Tex. ut legunt MSS. 7, (ev αλλῳ CAP. VIIL. ovdevi,) cum Vulg.; mox scribendum pari- terin Tex., ut MSS. 6 (ουδὲ yap ovoua) cum} 1. 6. πάντες de διεσπαρ. MSS. 2, καὶ παντες, cum Vulg. Vulg. p17. 3. μηδενὶ ανθρωπων, cum Vulg. 10. 1. του Θεοῦ ἡ καλουμενὴ μεγαλη, cum Vulg. 1 ix VARILZ LECTIONES. Ver. MSS. 13. 1. θεωρων τὰ σήμεια, και dvvaperc μεγαλας γιγ- νομενας. 25. 1. ὑπεστρεφον εἰς Ἱερουσαλημ, πολλας τε κω. τῶν Say. ευηγγελίζοντο, cum Vulg. 28. legendum in ‘Textu ut habent MSS. 8, (καὶ ave- γινωσκε Tov προφητην Ho.,) cum Vulg. 37. scribatur in Tex. cum appositione obeli, ut est in Regio Codice, Versum hunc integrum MSS. 8 non legunt, idcirco obelus in Tex. appositus est. CAP. IX. 5. 1. ὅδε, eyw εἰμι Τησους, cum Vulg. 5, 6. yerba, quibus in Regio Codice obelus affixus est, cum obelo pariter notentur. 5, 6. in MSS. 8 desunt verba illa, quibus in Regio Codice prefixus est obelus ; propterea in hoc etiam Textu obelum apponi monuimus. 11. 1. avacra, πορευθητι ext τὴν p. cum Vulg. 19. 2. avrw χειρας, cum Vulg. 18. 1. ανεβλεψε τε, και avaorac εβ. cum Vulg. 19. 1. eyeveto de μετὰ των ev Δαμασ. cum Vulg. 20. 2. εκηρυσσε τον ἴησουν, cum Vulg. 22. ponendum in Tex. ut legunt MSS. 8 (και cve- uve τοὺς Ἰουδαιους.) 20. 1. παραγενόμενος δὲ εἰς Ἱερουσαλημ, exerpate κολ- λασθαι, cum Vulg. 28. legendum in Tex. ut MSS. 5, (εισπορευομενος καιεκπο ρευομενος ev Ἱερονσαλημ,) cum Vulg. 31. 1. 7 jev ουν ἐκκλησία, et deinceps omnia singulari numero, ut Vulg. 35. 6. τον Accapwrva. MS. 1, τον Σαρωνα. 38. 1. μη oxvyone διελϑειν Ewe ἥμων, cum Vulg. CAP. X. 2. 1. ποιωὼν edenuoovvac, cum Vulg. 3, 2. doe περι wpav ενατην. 5, 5. Σιμωνα, ὃς ert. 6. 7. παρα θαλασσαν. ὡς de απηλθεν. MS. 1, παρα ϑαλασσαν ὡς λαλησει ῥηματα προς ce, ev οἷς σωθησῃ συ Kat Tac 6 οἰκος σου. 7. 2 ὁ λαλὼων avtw, cum Vulg. 11. 1. και καταβαινον σκεῦος, ὡς 08. ey. τεσσαρσιν ap- χαις καθιεμενον ext τῆς γῆς. 12. 1. παντα τὰ τετραποδα καὶ ἑἕρπετα τῆς γῆς, Και metewva, &c., cum Vulg. 16. 1. καὶ εὐθὺς ἀανεληφϑὴ το cKevoc, cum Vulg. 17. 1. «δου οἱ ανδρες οἷ, cum Vulg. 17. scribendum in Tex. ut legunt MSS. 8, (διερω- τησαντες THY οἰκίαν.) cum Vulg. 19. 7. δου avdpec ζητουσι ce. 21. legendum in Tex. ut MSS. 6, (προς τοὺς avdpac εἰπεν" (δου ey εἰμι,} cum Vulg. 22. corrigendum in Textu mendum Regie (ὑπὸ ὅλου του εθνους Tov) ut MSS. 8, et Vulg. 23. 1. τῃ de exavpiov avacrag εξηλϑε, cum Vulg. 23. 3. τῃ de επαυριον εἰσηλθεν. 25. 4. eyeveto τοῦ εἰσελθειν τον πετ. cum Vulg. 30. 1. ημην τὴν ἐννατὴν ὧραν προσευχομενος, cum Vulg. 32 1. desunt verba illa, (6¢ παραγενόμενος λαλήσει σοι,) cum Vulg. 45. 1. πίστοι of συνηλθον, cum Vulg. 48 2. εν τῷ ονοματι Ijcov Xpt. MSS. 2, ev τῷ ονομα- τι Tov Κυριου. CAP. ΧΙ. τί 1. de καὶ φωνης, cum Vulg. 18. 4. amnyyetde δε, cum Vulg. 13. legendum in Textu, ut MSS. 5, (eve Ἰοππὴν καὶ μεταπεμψαι,} cum Vulg. 17. legendum in Tex. ut MSS. 5, (eyo τὶς ἡμῆν,) cum Vulg. 21: legendum ut MSS 8. in Tex. (μετ᾽ avtwy πολὺς Te apvduoc,) cum Vulg. 92. legendumin Tex. ut MSS. 8, (deAPew ἑως ντι- oxvevac,) cum Vulg. 93. 1. mpoomever ev τῷ Κυρίῳ, eum Vulg. 26. 3. ηγαγεν εἰς Αντιοχειαν, cum Vulg. x CAP. XII. Ver. MSS. ὅ. 1. exrevog ywouevn, cum Vulg. 12. legendum in Tex. ut MSS. 8, (συνηϑροισμενς. καὶ προσευχομενοι,}) cum Vulg. 25. 2. ὑπεστρεψαν εἰς Ἱερουσαλὴμ πληρωσαντες. 95. 2. ὑὕπεστρεψεν εἰς Ἀντιοχείαν. 25. 1. ὑὕπεστρ. απο Ἱερουσαλημ, πληρ. cum Vulg. ΠΥ] δ᾽. 9: 6. 3. 10. 2. 15. 1. ile ih ie ike 17. 10. ΤᾺ 23. 23. 5 26. 6 33. 1. 34. 41. 41. 3. 42. 2. 2. ile 45. 2. 51. 2. 52. 2. 9. 3: 8. ls 10. 10. 2. 15. us 17. 9: 18, 4. 25. 1. 28. 1. δ) cs Pern 17. 18. 19. Ὁ ueeks ΠΡ 24, 24. 1 24, 1 29. 29. 30. 2. 33. 1. 36. 38. 397. 2. CAP. XIII. noav de ev Ἀντιοχείᾳ, cum Vulg. de ὅλην τὴν νῆσον, cum Vulg. εὗρον avdpa τινα μεγαν ψευδοπροῴ. ov παυῃ διαστρεφων, cum Vulg. εἰ τις ἐστι λογος ev ὑμῖν, cum Vulg. ὁ Θεος του λαου τουτοῦυ εξελεξατο. ὁ Θεὸς του Aaov του IopanA εξ. cum Vulg. legendum in Tex. ut MSS. 8, (ὑψωσεν ev τῇ παροικίᾳ ev yn Αἰγυπτῳ,) cum Vulg. κατεκληρονομῆσεν avTOLC. legendum in Tex. ut MSS. 6, (jyaye Tw Iopana,) eum Vulg. σωτηρίαν, ἴησουν. εξαπεσταλη. τοις TEKVOLE ἥμων, αναστησας, cum Vul¢g. legendum in Tex. ut MSS. 8, (ὑποστρεφειν εἰς διαφϑοραν,}) cum Vulg. ponendum in Tex. ut MSS. 5 (καὶ ϑαυμασατε, Kat adavicbnre.) kat ϑαυμασατε, kal εἐπιβλεψατε, Kat αφανισθητε. εξιοντων δὲ αὐτων εἰς To μεταξὺ σαββατον, ηξιουν τα εθνη. παρεκαλουν λαληθηναι αὐτοῖς τα ῥηματα ταῦτα. λεγομένοις βλασφημουντες, cum Vulg. τῶν Todwy ex’ αὐτους, cum Vulg. οἱ τε μαθηται ἐπληρουντο, cum Vulg. CAP. XIV. οἱ δὲ ἀπειϑησαντες, cum Vulg. ητρος αὐτου, ὁς ουδεποτε, cum Vulg. egendum in ‘Tex. ut MSS. 6, (ry dary αναστῆ- θι ext Tove ποδας cov,) cum Vulg. Ty φωνῃ, σοι AEyw EV τῷ ονοματι TOV Κυρίου Ιησου Χριστου αναστ. ὁ τε ἱερευς του Διος, cum Vulg. andthe αὐτοις, αλλα πορευεσθαι ἕκαστον εἰς τα iva. non legunt, (διατριίβοντων de αὐτων, Kar διδασ. κοντων,) cum Vulg. τον λογον του Κυρίου, κατεβ, cum Vulg. διετριβον de χρονον, cum Vulg. CAP. XV. και ζητησεως οὐκ OALYNC. συνηχϑῆσαν τε οἱ αποστολοι, cum Vulg. λαον τῳ ονοματι αὑτου, cum Vulg. και Ta κατεστραμμενα, cum Vulg. ὁ ποίων TavTa, cum Vulg. ὁ ποίων TavTa γνωστα az’ αἰωνος. dio εγω, &e. ponendum in Tex.ut MSS. 7, (γνωστα απ’ αἰωνος ἐστι τῳ Θεῳ παντα Ta Epya avTou,) cum Vulg. ἃ ἐστι γνώστα απ’ αἰωνος αὐτῳ. δια χειρος αὐτων" οἱ ἀπόστολοι, cum Vulg. καὶ οἱ πρεσβυτεροι ἀδελῴοι τοις, cum Vuls. legendum in Tex. ut habent MSS. 7 (dre τινες εξ jay εξελθοντες,) cum Vulg. ὅτι τινες εξελθοντες. non legit (λεγοντες περιτεμνεσθαι, καὶ τηρεῖν τον vowov) cum Vulg. expungenda e Tex. verba hee, 4185 in nullis MSS. leguntur, (καὶ doa μη θελετε Eavtase yweobat, Erepote un ποιειτε,) cum Vulg. scribendum in Tex. ut MSS. 7, (ev zpagere,) cum Vulg. κατηῖθον εἰς Ἀντίοχ, cum Vulg. προς τους αποστειλαντας avTovc, cum Vulg τοὺς αδελῴους κατα πασαν, cum Vulg. τον ἐπικαλουμενον Μαρκον, cum Vulg. VARLE LECTIONES. CAP. XVI. Ver. MSS. legendum in Tex. ut MSS. 8, (καὶ ἐδου μαθητὴς 40. 7. 7. pwr w rier Pewee FS) ao = wo Peat a RO eee yet ye μος 9 "μὰ μὰ μὰ μα por τις ἣν exet,) cum Vulg. ελθοντες de κατα τὴν Μυσι. cum Vulg. εἰς τὴν Βιθυνίαν ropevecbat, cum Vulg. Kat παρακαλὼν αὐτον Kat, cum Vulg. ἡμας ὁ Θεος, cum Vulg. MS. 1, ευαγγελισασϑαι avroic, cum Vulg. τον Θεον, ἤκουσεν, cum Vulg. τῳ Παυλῳ καὶ τῳ Σιλᾳ. MS. 1 addit, και ἡμιν. καταγγελλουσιν ὑμῖν, cum Vulg. του Κυρίου συν πασι, cum Vulg. ponendum in Tex. ut legunt MSS. 8, (και of av- Tov παντὲς Tapaypnua,) cum Vulg. CAP. XVII. ζηλώσαντες σε οἱ απειϑουντες Ἰουδαίοι, Kat προσ- λαβομενοι των ἀγοραίων τινας. ζηλώσαντες δε οἱ Ἰουδαιοι, καὶ προσλαβομενοι των ἀγοραίων τινας, cum Vulg. προαγαγεῖν εἰς τὸν δημον, cum Vulg. jegendum in Textu ut MSS. 8, (ἕτερον εἰναι Inoovy,) cum Vulg. legendum in Tex. ut MSS. 8 (τον τε Παυλον και. ὐδιἵ in Tex. ut MSS. 8 (ευγενεστεροι των ev Θεσσαλονικῃ.) σαλευοντες Kal ταρασσοντες τοὺς οχλοῦς, cum Vulg. ἕως ext τὴν ϑαλασσαν, cum Vulg. ευηγγελίζετο αὐτοῖς, cum Vulg. χείρων avépwrwor, cum Vulg. και πνοὴν καὶ Ta TavTa: εποιῆσε τε εξ ἕνος παν εθνος av., cum Vulg. ζητεῖν τὸν Θεον, εἰ apaye, cum Vulg. legendum in Tex. ut MSS. 8, (καὶ ye ov μακραν.) τανυν ἀπαγγελλει τοις ανϑρωποις παντας παντα- Nov μετανοεῖν" καϑοτι ἐστῆσεν, cum Vulg. Kat ἕτεροι πολλοι συν αὐτῳ. CAP. XVIII. συνείχετο τῳ Aoyw ὁ ἸΤαυλος, cum Vulg. τοις Ἰουδαίοις εἰναι τὸν Χριστον Ἰησουν, cum Vulg. τα ἱματια adrov, cum Vulg. Τίτου loverov, cum Vulg. exafice de eviavrov, cum Vulg. ζητηματα εστι, cum Vulg. κριτὴς eyo TovTwy, cum Vulg, παντες Σωσθενην, cum Vulg. διελέγετο τοῖς lovd. cum Vulg. αλλ᾽ ἀποταξαμενος, καὶ εἰπων, παλιν ανακαμψω προς vac, Tov Θεου θελοντος, ανηχϑὴ απο. cum Vulg. seribendum in Textu ut MSS. 8 (Απολλως ovo- ματι) cum Vulg. scribendum in Tex. ut MSS. 5 (τα περι rov In- cov) cum Vulg. Ta περι Tov Κυριου. CAP. XIX. και εὑρειν, &c., et ver. 2, εἰπε de zpoc, cum Vulg. ὁ de εἰπεν" εἰς τι ovv, cum Vulg. τουτεστιν εἰς Tov Ιησουν, cum Vulg. kat πειθων περι της Βασιλειας, cum Vulg. τὴν ddov του Θεου ενωπίιον. Tupavvov, nec addit τινος. ὁρκιζὼω ὑμας, cum Vulg. noav de τινος vio. και κατακυριευσας ἀμφοτερων ἰσχυσεν, cum Vulg. τας ἁμαρτιας αὑτων. ἡ εὐπορία ἧμιν ἐστι, cum Vulg. λογισθησεται, cum Vulg. legendum in Textu ut legunt MSS. 8 (ὅλη τῆς συγχύσεως.) κατασεισας Tp χείρι, cum Vulg, ανθρωπων, dc, cum Vulg. της μεγαλης Apreuidoc, cum Vulg. scribendum in Textu ut legunt MSS, 7, (aro dovvat Aoyov,) cum Vulg. περι THE συστροφῆς ταυτῆς. CAP. XX. Kal παρακαλεσας ἀσπασάμενος τε εξηλϑε πορευ- εσθαι εἰς Maxed. cum Vulg. συνείπετο δὲ αὐτῳ Σωπατρος. συν δὲ avt@ Σωπατρος πυρῥ. Beppotatoc, cum Vulg. ponendum in Textu ut legunt MSS. 5, (οὗτοι προελῆοντες,) cum Vulg. οὗτοι προσελθοντες. συνηγμενὼν ἥμων κλασαι, cum Vulg. εἰς τὴν ϑασον. τῇ Te ἑτερᾳ ἐπεβαλλομεν, cum Vulg. εἰς Σαμον" καὶ Ty exouevy nAfouev εἰς Μιλητον, cum Vuls. ev στρογγυλεῳ. κεκρικε yap ὁ Tavdoc, cum Vulg. ὡς de mapeyevovto ὁμοθυμαδὸν προς avrov, cum Vulg. ἥμερας, ἧς ἐπεβην, cum Vulg. ταπεινοφροσυνῆς καὶ dakpvov, cum Vulg. scribendum in Tex. ut legunt MSS. 7, ἐπ πισ- τιν τὴν εἰς τὸν Kup., &e.) αλλ᾽ ovdevoc τουτων λογον, cum Vulg. τὴν ψυχὴν τιμίαν. non addunt μετὰ yapac, cum Vulg. Kadapoc εἰμι azo Tov, cum Vulg. προσεχετε éav7orc, cum Vulg. eyo oida, ὅτι εἰσελ. cum Vulg. νουϑετὼν ἕνα ἕκαστον ὑμων, cum Vulg. deest vox (αδελῴοι) cum Vulg. τῳ δυναμενῳ ὑμας εποικοδομησαι. μνημονεύειν τε Tov λογου, &c., cum Vulg. CAP. ΧΧΙ. avadavevrec de τὴν. MS. 1, adevrec. Kat κατηλϑομεν εἰς Tupov. avevpovtec de τους μαθητας. εξελθοντες οἱ περι Tov ἸΤαυλον ηλθομεν εἰς δησας ἑαυτου τους ποδας. Tore ἀπεκριθὴ ὁ Παυλος τι. tore απεκριϑὴ ὁ ἸΤαυλος, και εἰπε" τι. cum Vulg. παρασκευασάμενοι ἀνεβαινομεν, cum Vulg. ἄσμενὼς ἀπεδεξαντο. μυριαδες εἰσιν εν τοις Τουδαιοις, cum Vulg. desunt hee verba (μηδὲν τοιουτον τηρεῖν αὐτοὺς et un) cum Vulg. Tore εγγισας ὁ χιλιαρχος, cum Vulg. εξεστι μοι εἰπεῖν TL προς σε; τ χειρὶ Tov λαον. προσεόωνει τῃ Ἕβραϊδι. CAP. XXII. ponendum in Tex. ut legunt MSS. 8 (ὡς καὶ 6 apXLepeue μοι.) impressi cum Vulg. ὡς ὁ ἀρχιερεὺς μοι. non legit, (καὶ ἐμῴοβοι ἐγενοντο,) cum Vulg. avnp ευσεβης κατα τον. μαρτυρ αὐτου, cum Vulg. 70 ονομα αὐτου, cum Vulg. Στεφανου Tov μαρτυρος cov, cum Vulg. non legit (τῇ avatpecec αὐτου) cum Vulg. scribendum in Textu, ut legunt MSS. 6 (κραυ- γαζοντων de αὐτων.) εἰσαγεσϑαι εἰς τὴν παρεμβ. cum Vulg. λεγων, τι μελλεις ποίειν, cum Vulg. legendum in Textu, ut MSS. 5, (ec συ Ῥωμαίος et,) cum Vulg. deest vox, (azo των δεσμων,) cum Vulg. και εκελευσε συνελϑειν Tove ἀρχίερεις, Kat παν το συνεδριον, και καταγαγ. cum Vulg. CAP. XXIII. Ver. MSS. 35. 3. 40. δ; Veo pists As ds ἄς eS: Ly peach ee ee 13. Ὁ; Τ᾿. 1 Lose 9. 15 1 16x 2: 18; ers 15. 33 195 Ἃ}0 21. 24., 1. 94. 2s DF eed Pie 2s 285 sell: 309. he ain Fy 9] 33. Ἵ. ao, ΠΣ 35. A: Sit eh 3 tL) ἄς, τῶν 8: “9 1 BP 135 2) ike ik iy ah Le Ss 205 aI: O55 als 3,5: “ὁ aie 4. AD. 2: 40. 4, ΤῊ 5. gh ion ar ΤῊ ae Ps ὉΠ As 20. 1 23. A 9} 96: 9. 27. 30: 118 30. 3. Gy wht υἷος Φαρισαίων, cum Vulg. xi VARL® LECTIONES. BrEvoovy eYW πονῆρων. Vulg. εἰς THY περι τουτων ζητησιν. ακουσαι" αὔριον, φησιν, axovon, &c., cum Vulg. eyo de κατελαβομην, cum Vulg. αὐτου δὲ τουτου, cum Vulg. πεμπειν. περι οὗ, cum Vulg. CAP. XXVI. καὶ ζητημάτων επισταμενοζ. δεομαι, μακροϑυμως, cum Vulg. ἐγκαλουμαι. ὑπο Ἰουδαίων, Βασιλευ, cum Vulg. πατερας ἡμων ἐπαγγελίας, cum Vulg. ev οἷς πορευομενον, cum Vulg. παντων Te καταπ., cum Vulg. λαλουσαν μοι Ty Ἕβραϊδι διαλ., cum Vulg. ὁ δὲ Κυριος evxev’ Ey εἰμι, cum Vulg. αἀπαγγελλω μετανοειν. συλλαβομενοι μὲ ovTa εν τῷ ἱερῳ. scribendum in Tex. ut legunt MSS. 7, (μαρτυρ- μενος μικρῳ τε, &e.,) cum Vulg. : ὁ de Mavdoc, Ov μαίνομαι, φησι, cum Vulg. 6 de Παυλος, Ἐυξαιμην av, cum Vulg. και εν ολίγῳ, Kat εν μεγαλῳ, cum Vulg. Kat aveotn ὁ βασιλεὺς καὶ 6, cum Vulg. CAP. XXVII. Ατραμυτηνῳ. μελλοντι πλειν. scribendum in Textu ut MSS. 7, (ry te érepa,) cum Vulg. f κατηλθομεν εἰς Mupa. scribendum in Textu ut MSS. 8, (βούλην avay- Syvar exeHev,) cum Vulg. MS. 1, πονηρᾶν, cum πολλῆς τε acittac, cum Vulg. οἱ vavTat Tpocavexely τινα. scribendum in Textu, ut MSS. 8 (μεταλαβειν τροφης.) απο της κεφαλὴης απολειται, cum Vulg. εἰς ὃν εβουλευοντο, εἰ δυναιντο, cum Vulg. scribendum in Tex. ut MSS. 8 (αυτους tov βουληματος.) CAP. XXVIII. Tore ἐπέγνωμεν, Ort, cum Vulg. φρυγανων τι πληθος, cum Vulg. καθηψατο τῆς χειρος αὐτου. και extbere τας χειρας, cum Vulg. bre δὲ ηλθομεν εἰς Ῥωμην, exetparn τῷ ἸΙαυλῳ μενεῖν καθ᾽ ἑαυτον, &c., cum Vulg. συγκαλεσασθαι αὐτον τους οντας. πειϑὼων τε αὐτοὺς περι του ἴησου, cum Vulg. τουτο TO σωτήριον του Θεου, cum Vulg. scribendum in Tex. ut legunt MSS. 7 (ev éav- τοις συζητησιν.) scribendnm in Textu ut MSS. 8 (καὶ ἀφθαρσίαν ζητουσι.) et de συ Ἰουδαιος, cum Vulg. corrigendum in Regia mendum, et seribendum ut MSS. 8, καὶ kavyacat ev Θεῳ. CAP. III. πρῶτον μεν ὅτι excor., cum Vulg. ὁτι οὐκ ἐστι δικαιος, cum Vulg. λογιζομεϑα yap, cum Vulg. CAP. IV. To ἑαυτοῦ σωμα νενεκρώμενον, CUIN Valg. Ver MSS. Ver. MSS. 9. 2. καὶ ἄνασταντες τινες Tov γραμματέων Tov μερους 18. 2. των Φαρισαίων. 9. 1. non legit (μη θεομαχωμενὴ cum Vulg. 20. J. 11. 1. θαρσει, nec addit, Παυλε, eum Vulg. 225) 1: 15. 2. ὅπως καταγαγῃ avrov; cum Vulg. 95. 2. 17. legendum in Textu, ut MSS. 8 (τον veaviay | 25. 2. tovrov) cum Vuig. 25. 2. 22. corrigendum in Regia mendum, et legendum, (χιλίαρχος ἀπελυσε Tov veaviay,) cum Vulg. 23. 1. στρατιωτας evorAove διακοσίους, cum Vulg. Shs 27. 2. εξειλομην μαθων, cum Vulg. 53 ΟΣ 28. 9. βουλομενος τε επιγνωναι, cum Vulg. ΠΣ 30. 9. εἰς τὸν ανδρα εἐσεσθαι εξ αὐτῶν, εξ. oy 4 34. 2. avayvoug δὲ kat επερωτησας, cum Vulg. 2 = CAP. XXIV. 10, a 1. 3. μετα πρεσβυτέρων τινων καὶ ῥητορος, cum Vulg. 15. 3. 3. 2. και διορϑωματων γινομένων, cum Vulg. 20. 5. 5. 2. στασεις πασι, cum Vulg. pile = ie 7. 3. μετα πολλης Brag εκ τῶν χειρῶν ἥμων απηαγε, | 22. κελευσας Tove κατηγοροὺυς αὐτου ἐρχεσθαι emt σου" παρ᾽ ov. 25. 2. 10. 6. κριτὴν δικαιον τῳ εθνει. BE), dle 13. 9. δυνανταῖ σοι περι Ov., cum Vulg. 29. 1. 15. 3. εσεσϑαι δικαίων Te καὶ αδικων, cum Vulg. 30. 1. 16. 4. ev τουτῳ Kat avtoc ackw, cum Vulg. 16. 2. συνειδησιν exer, cum Vulg. 16. ponendum in Textu ut legitur in MSS. 8, (ae Ὁ ὃς τους ανθρωπους δια παντος,) cum Vulg. 2. 3. 19. 3. τινες de απὸ τῆς Ao:., cum Vulg. 3. 19. scribendum in Textu ut MSS. 5, (οὖς eder exe tov,) cum Vulg. 5. OO. 22. 2 ανεβαλετο de αὐτοις ὁ Φηλιξ, axpy3., cum Vulg. | 12. 23. 2. τηρεισθαι avrov, cum Vulg. 23. 2. ὑπηρετεῖν αὐτῳ, ἢ προσ. 21. 2. 26. 2. non legunt, (πως λυσῃ av7ov,) cum Vulg. a 1. CAP. XXV. : 2. legendum in Tex. ut MSS. 6, (οἱ ἀρχίερεις καὶ | 34. 1. οἱ xpwrot των,) cum Vulg. 395. 9: 2. 2 46, Te apylepeve καὶ οἱ πρωτοι. 43. 5. 2. εν tw ανδρι ατοπον, cum Vulg. 5. 5. ev tw avdpt τουτῳ, κατηγορείιτωσαν. 6. 2. ἡμερας ov πλείους oKTw ἢ dexa, cum Vulg. 6. 5. ἥμερας πλειους ἡ deka. ΠῚ 51: 7. 2. περιεστησαν avrov οἱ απο., cum Vulg. a AL: We legendum in Tex. Gr. ut MSS. 6 (αιτιαματα.) | 8. 4. 7. 1. αἰτιαματα καταφεροντες, ἃ οὐκ, cum Vulg. Bh UG 8. 1. τοῦ Παυλου ἀπολογουμένου, 671, cum Vulg. Tea 8. legendum in Textu ut MSS. 7, (ουτε εἰς Καίσαρα ἡμαρτον,) cum Vulg. ifs 2B 8. 1. ovre eve Καίσαρα ἥμαρτον. Os, ΟΣ, 15. 2. κατ᾽ αὐτου καταδικην, cum Vulg. ΒΗ ΤΣ 16. 1. ανθρωπον, πριν 7 ὁ. 29. 17 9. συνελθοντων ovy evSade, cum Vulg. EPIST. AD ROMANOS, Ex Collatione Codicum Manuscriptorum viii. antiquorum. CAP. I. Ver. MSS. Ver, MSS. 7. 4. 1. tov προορίσθεντος, cum Vulg. 13. scribendum in Textu ut lecunt MSS. 8, (σχωκαι | 17. ev ὑμιν,)} cum Vulg. 17. 16. 1. το ευαγγελίον: δυναμις yap, cum Vulg. 16. 1. [ουδαίῳ τε Kar Ἕλληνι. 24. 1. διο παρεδωκεν avrovc, cum Vulg. 32. 2. τοῦ Θεου επιγινωσκοντες. 9 4 $2. 1. ov μονον αὐτὰ ποιουντες, αλλα καὶ συνευδοκουν- 10. 3. τες τοῖς. ma ἢ CAP. II. 2. 1. οιδαμεν yap, ὁτι το, cum Vulg. 5. 1. καιαποκαλυψεως δικαιοκρισιας του Oeov,cumVulg, | 16. 1. ΧΙ VARL4 LECTIONES. CAP. XI. Ver. MSS. 2. 3. 6. 20. SS 1. 1, 1. σι rope μ kata του Ἰσραηλ. Κύριε, τους, cum Vulg. Ta θυσιαστηρια σου κατεσκ., cum Vulg. εἰ δὲ εξ ἐεργων οὐκετι χαρις" ἔπει TO ἐργον οὐκετι ἐστι χαρις. CAP. XII. a2)! cav πεινᾳ ὁ eySp., cum Vulg. CAP. XIII. αἱ de ovaat ὑπο του Oeov Teray., cum Vulg. φοβος τῳ ἀγαθῳ Epyw, αλλα τῷ κακῳ. scribendum in ‘Tex. ut MSS. 7, (το. yap, Ov μοιχεύσεις, ov φονευσεις, ov κλεψεις, ov ψευδο- ἀρτυρησεις, οὐκ επιθυμησεις,) cum Vulg. seribendum in Tex. ut MSS. 7 (κακὸν οὐκ epya- ζεται.) κακον ov κατεργάζεται. scribendum in Tex. ut MSS. 8, (νυν yap eyyv Tepov,) cum Vulg. CAP. XIV. non legit (καὶ ὁ μη φρονων τὴν ἥμεραν Κυρίῳ ov φρονει,} cum Vul scribendum in Textu ut MSS. 8, (παν γονυ, και πασα γλωσσα, &c.,) cum Vulg. τῳ αδελφῳ εἰς σκανδαλον. ev Κυρίῳ Ι͂ησοῦυ, cum Vulg. et yap δια βρωμα, cum Vulg. ὁ yap ev τουτῳ δουλευων, cum Vulg. CAP. XV. doa yap eypadn, παντα εἰς τὴν ἥμετεραν διδασ. καλιαν eypadn. Aeyo yap, cum Vulg. και αλληλους νουθετεῖν, cum Vulg. scribendum in Tex. ut MSS. 8(ra προς τον Θεον.) ov yap τολμω τι λαλειν, cum Vulg. legendum in Textu ut MSS. 8, (evar, Aoyw Kat epyw,) cum Vulg. πνευματος. OOTE με. obra δὲ φιλοτιμουμαι. non legit (ελευσομαι προς duac,) cum Vulg. εὐλογίας Χριστου ελευσομαι. και ἡ δωροφορια μου ἡ ev Ἱερουσαλημ, cum Vulg CAP. XVI. Πρισκαν kar, cum Vulg. scribendum in Tex. ut MSS. 8 (Νηρεα καὶ την. αἱ εκκλησιαι xacat Tov Xptorov, cum Vulg. EPIST. I. AD CORINTHIOS. CAP. V. Vor. MSS, 2. 1. εσχηκαμεν εἰς τὴν yap ταυτην, 6. 1. εἰγε Χριστος οντων ἡμων. 11. 4. αλλα και καυχωμεϑα εν τῳ, cum Vulg. CAP. VI. 19. 2. εἰς ro ὑπακουειν ταῖς επιϑυμιαις αὐτου, cum Vulg. 17. legendum in Textu ut MSS. 7, (ὑπηκουσατε de ex kapdtac,) cum Vulg. CAP. VII. 4. 1. εἰς τὸ γενεσθαι ὑμας érepw τῷ εκ, cum Vulg, 7. 6. ερουμεν ; ὁ νομὸς ἁμαρτία, cum Vulg. 9. scribendum in Tex, ut MSS. 8, (ἡ ἁμαρτια ave- ζησεν,) cum Vulg. 20. 4. εἰ δὲ ὁ ov ϑελω, Tovto row, cum Vulg. 22. 1. τῷ νόμῳ Tov voor κατα. 25. 1. yapic rw Oew δια Incov Χριστου. 25. 1. yaptc de te Oey. CAP. VILE. 6. scribendum in ‘Tex. ut MSS. 8 (ro yap φρονημα της.) τις soribendum in Textu ut MSS. 7, (δια τὸ ενοι- κουν αὐτου IIvevya ev ὑμιν,) cum Vulg. 11. 1. δια του ἐνοικουντὸς αὐτου ἸΪνευματος ev ὑμιν. 23. 1. καὶ avroe ev ἑαυτοις συστενάζομεν. 23. 1. orevafouev, cum Vulg. 26. 1. τῃ ἀσθενείᾳ ἥμων, cum Vulg. 28. 1. συνεργεῖ ὁ Θεος εἰς ἀγαθον. 834. 1. Χριστος ἴησους ὁ ἀαποϑανων, cum Vulg. 34. 1. μαλλον de eyepiece. 34. 1. ὃς εστιν ev δεξιᾳ του Θεου, cum Vulg. CAP. ΙΧ. 4. 1. και ἡ διαϑηκη, cum Vulg. 923. 1. ἕνα γνωρίζῃ τον πλουτον, cum Vulg. 23. scrivendum in Tex. ut MSS. 8, («ac καϑὼως προειρηκεν Hoaiac,) cum Vulg. 32. 1. a@AW ὡς εξ epywv" προσεκοψαν yap, cum Vulg. CAP. X. 1. 1. ὑπερ αὐτῶν εἰς σωτηριαν, cum Vulg. 8. 1. και τὴν ἰδιαν ζητουντες στησαι, cum Vulg. 5. 1. ζησεται εν αὐτῃ, cum Vulg. 8. 1. adda τι λεγει ἡ Τραφη ; Eyyve σου, cum Vulg. 11. scribendum in Tex. ut MSS. 8, (ἡ Τραφη. Ilac ὁ πιστευων,) cum Vulg. 17. 1. δια ῥηματος Xpiorov, cum Vulg. CAP. I. Ver. MSS. ὃ ponendum in Textu ut legunt MSS. 8, (του Υἱου αὐτου Incov Χριστου tov Κυρίου juwy,) cum ulg. 18. legendum in Textu ut MSS. 8 (6 λογος yap ὁ του oTavpov.) 22. 2. σημεια αἰτουσι, cum Vulg, CAP. II. 2. 2. ὑμιν to μυστηριον του Θεου. 4. 4. ουκ εν πειθοι. 9. 1. dca ἡτοιμασεν ὁ Θεος. 11. 2. και τὰ του Θεοὺυ οὐδεὶς eyvax. 18. 61 ουκ εν διδακτικοίς. et mox, αλλ᾽ εν διδακτικοις. 15...9 ΩΣ διδακτοις πνευματος, πνευματικοις, Cum ulg. 13. 1. πνευματίκως πνευματικα. CAP. Ill. = a Kat ερις, ουχι σαρκικοῖ ἐστε; cum Vulg, οὐχί ἀνθρωποι ἐστε; cum Vulg, 1 Ver. MSS. 5. 1. te ovv ἐστιν Ἀπολλως; te de eats Παυλος; Ava κονοι, δι᾽ ὧν. 183. 2. το πὺρ αὐτο δοκιμασει. CAP. IV. 6. 1. ὑπερ ἁ γεγραπται 11. 2. τας εν Χριστῳ Inoov, cum Vulg. CAP. V. 1. 1. ovde ev τοις εθνεσιν, ὦστε, cum Vulg. 2. 2. iva αρϑῃ ex. 3. 1. eyo μεν ὡς απων. 7. 1. εκκαθαρατε την παλαίαν ζυμ., cum Vulg 10. 1. ουπαντῶων τοῖς πορνοίς, cum Vulg. τι. ponendum in Textu ut MSS. 8 (7 πορνος, πλεονεκτης, ἢ εἰδωλολατρῆς, ἡ λοιδορος, ἡ μὲ ϑύυσος, ἡ ἁρπαξ,) cum Vulg. 12. 1. τι yap μοι τους εξω κρι., cum Vulg. 13. legendum in Tex. ut MSS. 8, (ὁ Θεὸς xpives) cum Vulg. 13. 2. εξαρατε τον πονῆρον, cum Vulg. xu VARLZ LECTIONES. CAP. VI. CAP. XII. Ver. MSS. Ver. MSS. 2. 2. ῃ οὐκ oiare, ὁτι, cum Vulg., iidem MSS., κοι- } 2. 1. ὡς avnyecbe aray., cum Vulg. γνουσι. 3. 1. αναθεμα ἴησους, et mox, Κύριος Ιησους, cum Vulg. 2 A ὕὑμων ney a lag 9. 1. “ἑτέρῳ gan ev Te conn Vulg. mox, ἑαματων ev 5 . Kal τουτὸ αδελφους, cul ᾿ τῳ ἕνι πνε., cum Vulg. 14. 1. και mac εξηγείρε δια. 13. 1. και παντες ἕν πνευμα εποτισθ. 20. 1. non legit, (Kae ev τῳ πνευματι ὑὕμων, ἅτινα ἐστι [24. 1. τῳ ὑστερουμένῳ τι περισσοτερον δους. του Θεου,) cum Vulg. 81, 1. τα χαρίσματα τα μείζονα. CAP. VII. CAP. XIIT. 3. 1. τὴν οφειλην αποδιδοτω, cum Vulg. 4. 1. ἡ αγαπη ov ζηλοι, ov περπερευεται, cum Vulg. 5. 1. επὶ το αὐτοτε, iva. 5 scribendum in Tex. ut MSS. 7 (ov ζητεῖ τὸ 14. 1. ἡ γυνη ἡ απιστος ev τῳ αδελφῳ. ἑαυτης.) 17. 1. ἑκαστῳ ὡς εμερίσεν ὁ Θεος. δ. 1. ov ζητει τὰ ἑαυτης, cum Vulg. 38. 1. ry γυναικι, καὶ μεμερισται, cum Vulg. 5. 1. ov ζητει το μὴ ἑαυτης. 35. 5. προς To ευσχημον και evmpocedpov. 9. 1. εκ μερους yap yuv., cum Vulg. 37. 2. ev ry καρδιᾳ αὕὑτου, μη. cum Vulg. 10. 1. το τελείον, To ex μερους, cum Vulg, 38. 1. dore και ὁ γαμίζων την πάαρθενον éavtov, καλως | 12 1. αρτι ὡς δι᾿ ἐσοπτρου. ποιήσει καὶ ὁ μη γαμίζων, κρεισσον ποιησει. 39. 1. δέδεται ed’ ὄσον. CAP. XIV. 40. 2 doxw yap κᾳγω. 7. 1. διαστολὴν φϑογγου pn. CAP. VIII. 10. 1. καὶ οὐδὲν agwvov, cum Vulg. ; ᾿ 19. 2. Aoyove τῳ νοὶ μου λαλησαι, cum Vulg. 4. 1. και ὅτι ουδεις Θεος εἰ μη εἷς, cum Vulg. 21. 1. yevdeow érepwv. Ξ 7. 1. tm Used του ειἰδωλου. ΜΗ. 1, τινες yap ™/95. Ὁ ἥαντων. τα κρυπτα τῆς καρὸ., cum Vulg. συνηύειᾳ. 29. ponendum in Tex. ut MSS. 8, (προφηται de δυο CAP. IX. 7 Tpetc,) cum Vulg. 8. legendum in Tex. ut MSS. 8 (ταῦτα 20203) 31. legendum in Texte ut uss 8, (καθ᾽ ἕνα παν- 10. legendum in Tex. ut MSS. 8, (οφειλει ὁ ἀροτρι- 39. 1 παῖς EAT νειν) cum Yulg. ὧν...) cum Vulg. a τ κῶς TE TAT ἘΠ 10. 1. καὶ ὁ αλοων er’ ελπιδι Tov μετεχείν, cum Vulg, 39. πο EE UL OLR EC LEU ATICLC | CURL AE Ee : 4 5 scribendum in Tex. ut legunt MSS. 5, (ώστε 13. 1. τα ex tov lepov εσϑιουσιν, cum Vulg. “4 5 τὰ oS 3 5 2 αδελφοι ζηλουτε,)} cum Vulg. 18. 1. το ευαγγελιον, εἰς το py KaTay., cum Vulg. 0 1 eeNeanchcs se at Vule 21. 2. τοῖς ὑπο νομὸν ὡς ὕπο νομον, μη wv αὐτος ὑπο τ Sear AUS εὐσχημονώρ τὸ ταὶ δε νομον, ἵνα τους, cum Vulg. 23. 9. παντα de row δια το, cum Vulg. CAP. XV. stad δ: 1. ἘΠῚ ue ὌΠ ἐπ CAP. Χ. ᾿ egendum in Tex, u 3S.5 (ὥσπερει τῳ ek- ἼΣ scribendum in Tex. ut MSS. 8 (ὁ λαος φαγειν A τρωματι.) και πίειν.) 8. 9. ὡσπερει τῳ εκτρ. 11. 93. παντα τυπίκῶς συνεβαινον, eum Vulg. 10. 1. αλλ᾽ ἡ χαρις Tov Θεου σὺν euor, cum Vulg. 13. 3. δυνατος δε ὁ Θεος, ὁς οὐκ. 15. legendum in Textu ut MSS. 5, (de και ψευδο- 14, scribendum in Textu ut legunt MSS. 5, (diomep μαρτυρες Tov Oeov,) cum Vulg. ἀγαπητοι pov,) cum Vulg. 20. 1. non legit, (eyevero,) eum Vulg. 16. 1. το ποτήριον της ευχαριστιας. 31. 2. ΜΡ HME αδελῴοι ἦν, cum Vulg. 106. 1. ovyt κοινωνία Tov Χριστου ἐστιν ; et Mox, ovye 34. 2. ὑμῶν λαλω. κοινωνία του Χριστου tar. 44. 1. εἰ ἐστι σωμα ψυχικον, ἐστι καὶ πνευματικον, Cu 19. 1. dre εἰδωλοθυτον τι ἐστιν, ἡ ὅτι εἰδωλον τι ἐστιν ; _ , Vulg. cum Vulg. 47. 1. ὁ δευτερος ανϑρωπος εξ ovpavov. 28. 1. τοῦτο ἱεροθυτον εστι- 49. scribendum in Textu ut MSS. 7, (φορεσωμεν 98. 1. non addit, (του yap Κυρίου ἡ yn, καὶ To πληρωμα kat,) cum Vulg. av77e,) cum Vulg. 55. 1. ποὺ cov, Oavate, τονικος; Tov cov, Θανατε, TO 30. legendum in Tex. ut MSS. 8, (e ey χαριτι,) κέντρον, cum Vulg. cum Vulg. CAP. XVI. CAP. XI. 2. 1. κατα wav caBBarov, cum Vulg. 4. 1. καλυμμα κατα κεφαλῆς εχων. 2. 1. ὁ, τὶ αν ευοδωθῃ. 14. 1. ουδὲ ἡ φυσις αὐτὴ διδασκει, cum Vulg. 3. 1. παραγενωμαι προς ὕὑμας, οὗς. 22, 1. επαινω tac εν τουτῳ, cum Vulg. Ἵ. 1. ελπιζω yap χρονον, cum Vulg. 26. 1. Kat to ποτήριον πινῆτε, cum Vulg. 22. 3. τὸν Κυριον ἥμων ἴησουν Χρίστον, et mox, τοῦ 31. 1. εἰ δὲ ἑαυτους, cum Vulg. Κυριου ὑμων, cum Vulg. EPIST. AD II. CORINTHIOS. CAP. I. Ver. MSS. Ver. MSS. 17. 2. τοῦτο ουν βουλομενος, cum Vulg. 5. scribendum in Textu ut MSS. 8 (dca του Xpio-]18. 1. ὁ προς ὑμας ἐξά τάξας Seite he του.) 30. 1. εν αὐτῷ to ναι" διο καὶ δι’ αὐτου To ἀμὴν τῷ Θεῳ, 8. 1. τῆς γενομενῆς ev Ty Ἀσίᾳ, cum Vulg. cum Vulg. S 12. 1. και οὐκ ev σοφιᾳ, cum Vulg. 15. 2. ἕνα devtepav yapav exnte. MS. 1, iva και dev- CAP. II τεραν χαριν exnTe. πὰ: 16. scribendum in Tex. ut MSS. 6, (διελθεῖν εἰς} 3. legendum in Tex. ut MSS. 8 (iva un ελθων Ave Makedoviav,) cum Vulg. xiv THY EXW αφ᾽.) 1 VARL& LECTIONES. Ver. MSS. 3. impressi et Vulg. legunt (lva μὴ ελϑὼν λυπὴν ext λυπῃ oxo.) τὴν ὑπερ ἥμων προς ἡμας. τὴν σπουδὴν ἧμων τὴν ὑπὲρ ὕμων προς ὑμας. ev αληϑειᾳ eyevnOn. CAP. VIII. non legunt, (δεξασϑαι juac,) cum Vulg. καθὸ eav ἔχῃ, εὐυπροσδεκτος, cum Vulg. scribendum in Tex. ut MSS. 8 (οὐ 6 exawvoc ev τῷ evayy-) εν τῇ χαριτι ταυτῃ Ty. προνοουμεν yap καλα, cum Vulg. πεποιϑήσει δὲ πολλῃ Ty. ὑπερ ὑμων, ενδειξασϑε εἰς. CAP. IX. non addit, (της Kavynoewc,) cum Vulg. τὴν προεπηγγελμενην, cum Vulg. χορηγήσει, Kat πληθυνει τὸν oropov ὑμῶν, Kas αὐξησει, cum Vulg. χαρις τῳ Θεῳ, cum Vulg. CAP. X. εἰ τις δοκει πεποιϑεναι. παλιν ed’ ἑαυτου, cum Vulg. legendum in Textu ut MSS. 7 (iva μη δοξω.) iva de μη δοξω, cum Vulg. CAP. XI. φανερωσαντες. scribendum in Textuut MSS. 8 (apevdarooroAot.) του Κυρίου ἡμων Ἰησου, cum Vulg. non addit, ϑελων, cum Vulg. CAP. XII. ov συμφερον μεν, ελευσομαι δὲ καὶ εἰς. non addit, καυχώμενος, cum Vulg. scribendum in Tex. ut MSS. 8 (κατειργασθη ev.) ἐδου τριτον ἑτοιμως. scribendum in Textu ut MSS. 8, (καὶ ov κατα- vapkyow ὑμων,) cam Vulg. CAP. XIII. τρίτον ἐρχομαι προς ὑμας. καὶ ἀπὼν νυν τοις προημαρτήκοσι, cum Vulg. kat yap και ἡμεις ἀσθενουμεν, cum Vulg. non addit, εἰς vac. εἰ μὴ TL αδοκιμοι. χαιρομεν᾽ yap, ὁτι, cum Vul Ver. MSS. Be 1. ΠΡ als HAR νῷ; Ae eS, 12) 1.0 18. ΠΝ τ ἈΠ 1. Ὁ Me 24. #1. a 2: by Ἢ" 10 .1- 15: 1: ΤΩ ΕἾ Tom el: 9. SE al Grd 13. Sle: ὍΣ 1: Pett 1 1 19. TAs 5: 14, . 4, Qi ls An Ns ἅν Ἢ 5. 6. Se 1. af le legendum in Textu ut MSS. 7 (καὶ ὁ Θεὸς τῆς ἀγαπῆς Kat εἰρηνης.) EPIST. AD GALAT. 16. 2. εκ Oavarov εἰς ϑανατον, mox, εκ ζωης εἰς ζωὴν" 17. legendum in Textu ut MSS. 5, (ov yap ἐσμεν, ὡς of moAAot,) cum Vulg. CAP. III. 1. 2. προς ὑμας ἢ εξ ὑμων; ἡ στα Ae Vulg. 4, 1 xkaeeyye evn ov μελανι, cum Vulg. 9. Gebeodeat to Textu ut MSS. 6, (περισσευει ἡ diakovia,) cum Vulg. 14. 1. aype yap της σημερον ἡμερας To αὐτο, cum Vulg. CAP. IV. 6. legendum in Textu ut MSS. 6, (εικὼν tov Θεου. ov yap ἑαυτους,) cum Vulg. 10. 2. την vexpwow του ἴησου, cum Vulg. 14. 1. ὁ eyetpag τον ἴησουν, cum Vulg. 14. scribendum in Tex. ut MSS. 7, (δία Inoov eye- pet,) cum Vulg. 16. 5. αλλ' ὁ ἐσωϑεν ανακαινουταῖι. CAP. V. 5. 9. ὁ dove ἡμιν τον, cum Vulg. 10. legendum in Textu ut MSS. 8 (ἕκαστος τὰ δια τοὺ σωματος.) 10. impressi οἵ Vulg. Lat. legunt, ra ἰδία tov σωματος. 12, legendum in Textu ut MSS. 8 (καυχηματος ὑπερ ἡμων.) 15. 2. τῷ ὑπὲρ παντὼν αποθᾶνοντι. MS. 1, τῳ ὑπερ αὐτῶν παντων. 16. legendum in Tex. ut MSS. 8, (αλλα νυν ovxere γινωσκομεν,} cum Vulg. 19. 9. ὡς dre ὁ Θεος nr. CAP. VI. 1. 2 συνεργουντες de παρακαλουμεν, cum Vulg. 11. 1. ἡ yap καρδια ἡμων. 14. 1. η τις κοινωνία φωτί, cum Vulg. CAP. VII. 8. 1. εἰ de καὶ μετεμελομην, βλεπω, ὅτι, K.T.A. 11. scribendum in Textu ut logunt MSS. 7 (κατειρ- γασατο ὑμιν.) 11. 1. κατείργασατο ev ὑμιν, cum Vulg. 11. 9. dyvove εἰναι τῷ πραγματι, cum Vulg. 12. scribendum in Tex. ut legunt MSS. 7, (τὴν σπουδὴν ὕμων τὴν ὑπερ ἥμων ενωπιον Tov Qeov,) cum Vulg. CAP. I. er. MSS. 4. scribendum in Tex. ut MSS. 4, (ὑπερ των ἁμαρ- τίων ἡμων,) cum Vulg. 9. 6. etic ὑμας ευαγγελίζεται. 10. 1. εἰ ete ανθρωποις ἡρεσκον, cum Vulg. 11. 1. γνωριζω yap ὑμιν, cum Vulg. 15. 1. ευδοκησεν ὁ αφορισας με, cum Vulg. 17. 1. ουδὲ απηλϑον εἰς Ἵερ. 18. 1. ἱστορησαι Κηφαν. 21. 1. dre ηλθον εἰς τα κλιματα. CAP. II. 6. scribendum in Textu ut MSS. 8, (ανϑρωποῦυ ov AauBavet,) cum Vulg, 163 legendum in Textu ut MSS. 8 (Ilerpoc τῆς περιτομῆς.) 10. legendum in Tex. ut MSS. 8 (μονον τῶν πτωχων.) 11. 2. ὅτε de ηλϑε Κηφας. 18. 1. avry οἱ λοιποι ἰουδαιοι, cum Vulg. 13. legendum in Textu ut MSS. 8, (ὥστε καὶ Βαρνα- Bag,) cum Vulg. 4. 1, eirov Ta Knog ἐμπροσϑεν, cum Vulg, 1 Ver. MSS. 106. 1. εἰδοτες de, ὁτι ov δικαιουται, cum Vulg. CAP. III. 1. 3. εβασκηνε ty αληϑειᾳ μη. tte scribendum in Textu ut MSS. 8 (dre de ev νομῷ ovdetc.) 12. 1. avra ζησεται, cum Vulg. 15. legendum in Textu ut MSS. 8, (adeAdor κατα ανϑρωπον Aeya,) cum Vulg. 16. legendum in Textu ut MSS. 7, (ov Aeyet, καὶ Tole σπερμασιν,) cum wel 16. legendum in Textu, ut MSS. 8, [καὶ τῷ σπερ- ματι cov, dc,) cum Vulg, 17. 2 nonaddunt εἰς Χρίστον, cum Vulg. 19. 1. χαριν ετεθη, cum Vulg. 21. 1. legendum in Textu ut MSS. 7, (ov7we ἂν ex vo- μου nv,) cum Vulg. 22. legendum in Textu ut MSS. 8 (ἢ γραφὴ τα παντα.) 23. legendum in Textu ut MSS. 8, (προ τοῦ de ede ϑειν την,) cum Vulg. 26. legendum in Textu ut MSS. 8 (παντες yap vioe, XV VARLZ LECTIONES. Ver. MSS. 29 Ver. MSS. o ie 6. 20. 20. μα μιὰ μὸ μὰ μι μι oll) SSIES) 3S he legendum in Textu ut MSS. 8, (ει de tyere Xpio- του,) cum Vulg. CAP. IV. corrigendum in Tex. mendum Regie, et scriben- dum ut MSS. 8, (γενομενος ὑπο νομον,) cum Vulg. eeebondea in Textu ut MSS. 7, (ὁτε de ἐστε viot,) cum Vulg. , και κληρονομος δια Ocov, cum Vulg. και Tov πειρασμον ὑμων εν Ty σαρκὶ μου, cum Vulg. που οὐν nv, cum Vulg. scribendum in Textu ut MSS. 8 (iva αὐτοὺς ζηλουτε.) scribendum in Textu ut MSS. 8, (αλλ᾽ ὁ μεν εκ,) cum Vulg. scribendum in Textu ut MSS.8 (αὗται yap εἰσι δυο διαθηκαι.) Ver. MSS. 25. 3. to de Ayap Σινα. 26. 1. μητῆρ ἥμων, cum Vulg. CAP. V. 3. scribendum in Tex. ut MSS. 6, (τον νομὸν ro noat,) cum Vulg. 3. 1. τον νομὸν TAnpacat. 14. scribendum in Tex. ut MSS. 5, (ὡς σεαυτον,) cum Vulg. 18. legendum in Tex. ut MSS. 8, (ovx ἐστε ὑπο vouov,) cum Vulg. 21. legendum in Textu ut MSS, 8, (ἁ mpodeyo ὑμιν,) cum Vulg. 26. 9. προκαλουμενοῖ, cum Vulg. CAP. VI. 1: scribendum in Textu ut MSS. 8, (εαν καὶ πρὸ ληφθῃ,) cum Vulg. 2. 1. αναπληρωσετε, cum Vulg. EPIST. AD EPHES. CAP. I. τοις ἁγίοις πασι τοις, cum Vulg. ἧς ἐχαριτωσεν. και καϑισας ev δεξιᾳ αὑτου εν τοις ovpavotc. και καϑισας avtov ev δεξιᾳ ἑαυτου εν τοῖς ETOUp. CAP. II. τοις παραπτωμασι Kat ταῖς ἐπιθυμίαις. ται Eevor τῶν ἐεπαγγελίων της διαϑηκὴης, ελπιδα. και εἰρηνην τοις εγγυς, cum Vulg. αλλ᾽ ἐστε συμπολιται των, cum Vulg. scribendum in Textu ut MSS. 8 (ev ᾧ πασα οἰκοδομὴ.) CAP. III. scribendum in Textu ut MSS. 8 (ὑπερ tyuav TOV πίστονν seribendum in Textu ut MSS. 6, (ev πνευματι. εἰναι Ta,) cum Vulg. od eyevounv eye Lak. scribendum in Textu ut MSS. 8, (παντων ἁγίων εδοθη,)} cum Vulg. εν ουρανῳ και ETL. iva πληρωθῃ παν τὸ πληρωμα. και ev Χριστῳ ἴησου, cum Vulg. CAP. IV. καθως εκληϑητε, cum Vulg. Ver. MSS. 6. 1. καὶ δια παντων ev πασιν. ἕνι de. 7. 3. εδοθη χαρις. 27. scribendum in Tex. ut MSS. 8 (μηδὲ didore.) 28. scribendum in Tex. ut MSS. 7 (ro ayadov ταις χερσιν.) 28. 1. το αγαθον ταῖς ιδιαις χερσιν. 32. scribendum in Textu ut MSS. 8, (καθὼς καὶ ὁ Θεὸς ev Xpiotw ἐχαρίσατο ἧμιν,) cum Vulg. CAP. V. 5. corrigendum in Tex. ex MSS. 3, cum Vulg. (τουτο yap Lore γινωσκοντες.) 5. 3. 6 eotw ειδωλολατρης, cum Vulg. 9. 1. 6 yap καρπος Tov φωτος, cum Vulg. 15. 2. βλεπετε ουν ἀκριβως πὼς περιπατεῖτε. 23. 1. τῆς εκκλησιας, αὐτος, Σωτὴρ του σωματος, cum Vulg. 28. 1. οὕτως οφειλουσι και of avdpec, cum Vulg. 29. 2. καϑως και ὁ Χριστος την, cum Vulg. CAP. VI. 2. 1. και τὴν μήτερα cov, cum Vulg. 9. legatur in Tex. ut MSS. 7 (ὁτε καὶ μων αὐτῶν ὁ Κυριος.) 9. 1. ὅτι και ὑμων και αὐτων ὁ Κυριος, cum Vulg. 16. 9. εν πασιν αναλαβοντες, cum Vulg. EPIST. AD PHILIPP. CAP. I. μάρτυς yap μοι εστιν 6, cum Vulg. δικαιοσυνης δια Inoov Χριστου, cum Vulg. αφοβως τον λογον λαλειν. πολλῳ yap κρεισσον. ΜΆ. 1, πολλῳ yap μαλλον κρεισσον. ὑμων περισσευσῃ εν. CAP. II. ἕκαστος σκοπουντος, αλλα Kat Ta ἕτερων. φρονεῖτε εν ὑμιν, cum Vulg. scribendum in Textu ut MSS. 8, (ὑπηκουσατε, μη ὡς ev TH παρουσίᾳ μου μονον, αλλα νυν πολλῳ μαλλον,) cum Vulg. scribendum in Textu ut MSS. 8, (χωρις γογγυσ- μὼν και διαλογισμων,) cum Vulg. Xvi | Ver. MSS. 10. scribendum in Tex. ut MSS. 8, (ἕνα kayo ευψυ- xo,) cum Vulg. 26. 3. παντας ὕμας ew. CAP. III. 3. 1. of πνευματι Θεῳ λατρευοντες, cum Vulg. 11. 9. εἰ τὴν εξαναστασιν τὴν εκ νεκρων, cum Vulg. 12. scribendum in Textu ut MSS. 7, (ὑπερ τοῦ Χριστου Ἰησου,) cum Vulg. 13. δ. ovmw λογίζομαι κατειλ. CAP. IV. 3 scribendum in Tex. ut MSS. 8, (vac epwra καὶ ce,) cum Vulg. 13. 1. ev tw ενδυναμουντι με. πλην, cum Vulg. 23. 1. Χριστου peta τοῦ πνευματος ὑμων. aunv, cum Vulg. 1 VARLZ LECTIONES. EPIST. AD COLOSS. CAP. I. ae Ae CAP. II. Ver. MSS. oh ἥ 2. 4. τοις ev Κολασσαις. 3; 1: σι 8. canbe cum Vulg. τ scribendum in Textu ut MSS. 7 (καϑὼως καὶ} 1.7 7" aes oa Πατρος τοῦ Χριστου. ἐμαθετε.) x - ev τῇ ἀπεκδυσει Tov σωματος τῆς σαρκος, cumVulg 13. 1. συνεζωοποιῆσεν συν αὐτῳ, cum Vulg. Ἴ. 1. καϑὼς εἐμαϑετε. 15. 1. θριαμβευσας avrac εν. 10. 5. τῷ επιγνώσει Tov Θεου. 21. scribendum in Textu ut MSS. 8, (μη ἅψῃ, unde 12. 1. τῷ καλεσαντι ἡμας. MS.1, ty καλεσαντι Kat γευσῃ, unde θιγῃς,) cum Vulg ἱκανωσαντι. : ; 3 14, scribendum in Tex. ut MSS. 8, (την απολυτρω- CAP. III. σιν δια τοῦ αἵματος αὐτου, τὴν ἀφεσιν,) cum] 13, 1, καὶ ὁ Kuptoc eyapioato, eum Vulg. Vulg. 15. 1. και ἡ etpnvn tov Xpiorov, cum Vulg. 15. 1. πρωτοτοκος τῆς κτίσεως. 106. 1. εν ταῖς καρδιαις ὑμων τῳ Θεῳ, cum Vulg. 18. scribendum in Tex. ut MSS. 8 (καὶ αὐτὸς ἐστιν 18. 6. τοῖς ἰδιοις ανδρασιν. ἡ es Ae 21. 1. οἱ πατερες un παροργίζετε τα. 90. scribendum in Textu ut MSS.8 (αποκαταλλαξαι | 34. scribendum in Textu ut MSS. 8, (evdorec, ὅτι τα παντα.) aro Kupiov,) cum Vulg. 26. 2. yevewr, ὁ νυν εφανερωθη. 24. 5. ληψεσϑε την ανταποδοσιν. 27. corrigendum in Tex. Regia mendum, et legen- dum (του μυστήριου rovrov) ut MSS. 8. CAP. IV. 18. scribendum in Tex. ut MSS. 8, (καὶ διδάσκοντες] 1. 1. Κυύυριον ev ovpavw, cum Vulg. παντα avépwrov ev macy σοφιᾳ, ἵνα παραστη-] 3. scribendum in Textu ut MSS. 8, (ανοιξῃ ἦμιν σωμὲν παντα avdpwrov τελείον ev Χριστῳ ϑύυραν,) cum Vulg. Incov,) cum Vulg. 12. 1. τελειοι kat πεπληροφορημενοι ἘΡΙΞΤ. I. AD THESSALON. CAP. I. CAP. IV. Ver. MSS. * | Ver. MSS. 7. 1. τυπον πασι, cum Vulg. 1. 2. ἕνα kaduc παρελαβετε, &c., περισσευητε μαλλον 7. seribendum in Tex. ut MSS. 5, (και ev τῇ ᾿ 9, 1. ov χρειαν ee γραφειν, ean Viele τ Axaig,) cum Vulg. 11. 2. rate χερσιν tov, cum Vulg. CAP. II 18: 2. περι τῶν κοιμωμενων. 5 τ' ο τ' : 8. scribendum in Textu ut MSS. 5, (αγαπητοι : ΤΟΣ Το SAN NE ματος ἡμιν,) cum Vulg. CAP. V. 12. 3. εἰς To περιπατειν ὑμας. i 15. 1. ανϑρωποις εναντιουμενων, cum Vulg. 1. 2. παντες yap ὕμεις υἷοι φωτος, cum Vulg. 90. scribendum in Textu ut MSS. 8 (ἡ doa ἡμων 15. 1. διώκετε εἰς αλληλοὺυς καὶ εἰς, cum Vulg. και ἡ χαρα.) 21. scribendum in Tex. ut MSS. 5, (παντα de doxe afere,) cum Vulg. CAP. III. 24. scribendum in Tex. ut MSS. 7, (ὅς καὶ ποιήσει 3. 1. τοῦ μῆδενα σαίνεσθαι, cum Vulg. adeAgor προσευχεσϑε,) cum Vulg. EPIST. Il. AD THESSALON. CAP. I. Ver. MSS. Ver. MSS. ry 3. tov Θεου καϑισαι. Ξ scribendum in Tex. ut MSS, 8, (καὶ dove παρα 8. 1. ev φλογι πυρος, cum Vulg. κλησιν αἰωνιαν,) cum Vulg. Ἶ CAP. Π. CAP. ΠΙ. 2. 2. ἡ ἡμερα του Κυριου, cum Vulg. 4. 1. και εποιῆσατε και ποιήσετε. EPIST. I. AD TIM. CAP. I. Ver. MSS. Ver. MSS. 16. seribendum in Textu ut MSS. 7, (πρωτῷ ev 1. 3. κατ᾽ ἐπιταγὴν Θεοῦ Σωτῆρος ἡμων, και Κυριου δειξηται,) cum Vulg. Inoov Xpiorov. 1. 2. κατ᾽ extrayny του Σωτῆρος ἥμων Θεου και. 5 Berihentiuas paige MSS. 4, (ανϑρωπος 2 2. ano Θεοῦ ΠΙατρος, και Χρίστου Ἰησου του, cum Χριστος ἴησους,) cum Vul si : id Vulg. 9 scribendum in Tex. ut MSS-7 εν πλεγ, 9. οὐ τε πον ς ut MSS. 6 (πατραλοιαις και ow, ἡ Xpvow,) cum Vulg 2 i dats a 12. seribendum in Tex. ut MSS. 7, (rw εἐνδυναμω- CAP. III. σαντι we Χριστῳ Ἰησου,) cum Vulg. 12, 1. τεκνων καλων. Vou. I. ( B 4 xvil VARLZ LECTIONES. CAP. IV. Ver. MSS. Ver. MSS. 14, seribendum in Tex. ut MSS. 6 (βουλομαι de ἡ, cum Vulg, νεωτερας γαμειν.) ee τε τὰς ee ππι CAP. VI. CAP. V. 12. 3. εἰς ἦν Kat εκληθῆς, και. 4 seribendum in Tex. ut MSS. 5, (rovro yap εστιν | 16, scribendum in Tex. ut MSS. 7, (@ tin καὶ αποδεκτον,) cum Vulg. κρατος,) cum Vulg. EPIST. II. AD TIM. CAP. 1. Ver. MSS. Ver. MSS. 14. 2. ev οἷς ἐμαθες Kat οἷς επιστευϑης, cum Vulg. 4. scribendum in Tex. ut MSS. 6 (iva χαρας πλη- 1106. 1. ϑεοπνευστος εστιν ὠφελιμος, cum Vulg. pala.) 17. scribendum in Textu ut MSS. 5, (εξηρτίσμενος,) CAP. II. canal: “4. 1. ενωπίον Tov Θεου. CAP. IV. CAP. III. 13. 2. μαλιστα de τας μεμβρανας, cum Vulg. 9 scribendum in Tex. ut MSS. 6, (αλλ᾽ ov προ- 19. scribendum in Textu ut MSS, 5, (Πρισκαν καὶ κοψουσιν ἐπι πλειον,) cum Vulg, Ακυλαν,) cum Vulg. EPIST. AD TIT. CAP. I. Ver. MSS. 10. 2. εἰσι yap TOAAOL ανυποτακτοι. EPIST. AD PHILEM. Ver. MSS. Ver. MSS. 6. 5. ev επιγνωσεὶ πᾶντος ayatou. 11. 1. νυνι de καὶ σοι καὶ euor evyp., cum Vulg. τῷ scribendum in Textu ut MSS. 7 (χαριν yap | 23. scribendum in Textu ut MSS. 6, (6 ow ἔχομεν.) αἰχμάλωτος μου εν Xptot~ ἴησου,) cuns 7. 1. χαραν yap εχομεν, cum Vulg. Vulg. EPIST. AD HEBR. CAP. I. CAP. VII. Ver. MSS. Ver. MSS. 2 scribendum in Tex. ut MSS. 7, (er ἐσχατου} 1. apponendus articulus in Tex. ut MSS. 8 τον Tov ἡμερων,) cum Vulg. Ocov του ὑψιστου.) 3. scribendum in Tex. ut MSS. 8, (εν δεξιᾳ της 17. 2. μαρτυρειται yap. μεγαλωσυνης,) cum Vulg. 25. legendum in Tex. ut MSS, 8 (εἰς τὸ ἐντυγχαν- εἰν ὑπερ αὐτων.) CAP. I. 27. 1. ἑἕαυτον mpoceveyKac. 7. 7. desunt hee verba (και κατεστῆσας αὐτὸν emt Ta ἔργα TOV χείρων σου.) CAP. VIII. 6. seribendum in Tex. ut MSS. 7, (rerevye λει- Ε : eats Til: Toupylac, ὅσῳ Kat KpeltTovoc,) cum Vulg. 10. seribendum in Tex. ut MSS. 8 (και εἶπον, aev.) | 47, scribendum in Tex. ut legunt MSS. 5, (éxaorog CAP. IV. se i Tov πλησιον αὕτου, kat ἑκαστος,) on Vulg. Re scribendum in Textu ut MSS. 8, (καϑαπερ 2. Re τον SCORE CY οὐ μη μνησθῶ ΕΘΝ Kaxevvol,) cum Vulg. & 7. 2. καθὼς προειρῆκεν, σήμερον, ear. CAP. IX. 5 corrigendum in Textu ut legunt MSS, 8, (μετὰ Σ x TavTa ἡμερας,) cum Vulg. 1. 2. εἰχε μὲν οὖν ἡ πρωτῆ σκηνη. 1. 2. εἰχε μὲν ουν ἡ πρωτὴ δικαιωματα. CAP. V. 1, 1. eye μεν οὖν ἡ πρωτη διαθηκη. 4 4. aid ὁ καλουμενος ὑπο του Θεου, cum Vulg. 8. emendandum in Tex., et legendum (μήπω πεφαν- 12 1. γαλακτος; ov στερεᾶς τροφῆς, cum Vulg. epwcdar) ut MSS. 8. 9. scribendum in Textu ut MSS. 8, (εἰς τὸν Karpor CAP. VI. Tov evectnkora,) cum Vulg, 7 2. τον ex αὐτὴν πολλακις. 11, 1. τῶν γενομένων ἀγαθων. 1 xviii (- Bey) cor one 2 RoR tN ταὶ τ "μι veiw wo Ver. MSS. VARL42: LECTIONES. : “be δια Πνευματος ‘Ayiov, cum Vulg. corrigendum in Textu cum artic., (παντὶ τῷ Ray,) ut MSS. 8. 1. εἰς τα ἁγια των ἁγιὼν κατ’ ενιαυτον. 29. απεκδεχομενοις δια πίστεως εἰς Σωτήριαν. 39. CAP. X. 1 ἐπεὶ Kav ἐπαύσαντο. scribendum in Textu ut MSS. 7, (τοῦ ποιῆσαι 1 9 ὁ Θεὸς To ϑελημα cov. avaiper To,) cum Vulg.| 5. ἐσμεν δια τῆς προσφορας, cum Vulg. ὕστερον λεγει. Kal των ἁμαρτίων, καὶ των. 7 scribendum in Textu ut MSS. 8, (ὁπου de age- | 13° σις τουτων,) cum Vulg. . της πιστεὼς AKAN. 18 τὴν συναγωγὴν ἑαυτῶν, cum Vulg. 95, ev ἑαυτοις κρείττονα. scribendum in Textu ut MSS. 8, (εἰς περίποι- now ψυχης,) cum Vulg. 9. CAP. XI. 12. ett λαλεῖ, cum Vulg. 14. scribendum in Tex. ut MSS. 8 (διοτι μετεθηκεν.) scribendum in Tex. ut MSS.8 {εξελϑειν εἰς τον | 21. TOTOV.) ' Ver. MSS 9. scribendum in Textu ut MSS. 8, (πίστει παρῳ- κῆσεν εἰς ynv τῆς,) cum Vulg. Kat αὐτὴ Lappa δυναμιν εἰς. οἱ Αἰγυπτιοι κατεποντισθησαν. τας ἐπαγγελίας. CAP. XII. scribendum in Textu ut MSS. 8 (καὶ τὴν εὐπε- ρίστατον ἁμαρτιαν.) ev δεξιᾳ Te του Θεου. scribendum in Textu ut MSS. 8, (αναλογισασ- Ge yap Tov,) cum Vulg. εἰς παιδειαν ὑπομενετε. legendum in Tex. ut MSS. 8, (καὶ τροχίας op- θας,) cum Vulg. Kat γνοῴῳ, Kat Coda, και ϑυελλῃ. οἱ τὸν ar’ ovpaver αποστρεφομενοι, cum Vulg. CAP. XIII. scribendum in Textu ut MSS. 7, (uy παραφε- ρεσθε,}) cum Vulg. εξω THC πολεως erable. corrigendum in Textu juxta MSS. 8, (αλλα τὴν μελλουσαν επιζητουμεν,) cum Vulg. addendum in Textu, ut legunt MSS. 7, (εἰς τους αἰωνας τῶν αἰωνων. aunr,) cum Vulg JACOBI EPIST. CATHOL. CAP. I. MSS. 17. To dokystov ὕμων Katepyaterat. ἀπαρχὴν Tov αὐτου κτισματων. 18. tore αδελφοι μου ayar., cum Vulg, ecto de rac avOpwroc, cum Vulg. scribendum in Tex. ut MSS. 7 (ev πρᾳῦὔτητι.) ἀκροατῆς νομοῦ εστι. και παραμεινας, οὐκ ἀκροατής. ϑρησκος εἰναι, un Yarivay., cum Vulg. a CAP. II. 12. scribendum in Textu ut MSS. 6, (ov διεκριθητε | 13. ev éavtotc,) cum Vulg. [14. ὅλον Tov νομὸν τελεσει. 14. eheov κρισεως. κατακαυχαταῖι δὲ ελεος, cum Vulg. δειξον μοι THY πίστιν GOV χωρις των εργων, κᾷγω δειξω σοι εκ τῶν ἔργων μου τὴν πίστιν, cum| 4. Vulg. PRA Ver. MSS. scribendum in Textu ut MSS. 6, (ελεους και καρπων ayabwr,) cum Vulg. scribendum in Tex. ut MSS. 8 (καρπος de δικαι οσυνης.) CAP. IV. scribendum in Textu ut MSS. 8, (6 Θεὸς ὑπερη- φανοις αντιτασσεταιῖ,) eum Vulg. αδελφου, ἡ κρινων, cum Vulg. ὁ νομοθετης kat κριτης ὁ δυναμ., cum Vulg. τις εἰ ὁ κρινων Tov πλησίον ; cum Vulg. σήμερον ἢ αὔριον, cum Vulg. ατμις yap ἐστιν ἡ προς ολιγον φαινομενη. ἔπειτα de αφανιζομενη. MS. 1, ὑπειται και εφανιζ. CAP. V. scribendum in Tex. ut MSS. 8 (τὰς χωρας ὕμων, απεστερημενος.) εϑρεψατε τας σαρκας ὑμων. ὕμων εν ἥμερᾳ σφαγης, cum Vulg. scribendum in Textu ut MSS. 5 (αδελφοι τῆς KakorraGetac. ) seribendum in Textu ut MSS. 5, (ev τῷ ονομα- τι Κυριου,) cum Vulg. scribendum in Tex. ut MSS. 8 (προσκαλεσασθω rove.) αφεϑησονται αὐτῳ, cum Vulg. αδελφοι μου, eav τις, cum Vulg. σωσεὶ THY ψυχην αὑτου εκ ϑανατου. CAP. II. épare, ὅτι εξ, cum Vulg. Be lls CAP. III. ἜΣ Ξ δυνάμενος χαλιναγ. δου ἡλικον πυρ, cum Vulg. 10. της αδικιας. ἡ γλωσσα καθίσταται, cum Vulg. scribendum in Textu ut MSS. 7, (ov χρη αδελ- 14. got μου TavTa,) cum Vulg, οὕτως οὐδὲ μια πηγή. Τῆνω 1 legendum in Tex. ut MSS. 5, (τὶς σοῴος καὶ [19. 2. ἐπιστημῶν ev ὑμιν,) cum Vulg. 20. 2 PETRI EPIST. CATHOL. I. CAP. I. Ver. MSS, scribendum in Tex. ut MSS. 8 (προμαρτυρο | 24. μενον.) 2 2. ὑμας ΤΙνευματι ‘Ayiw, cum Vulg. scribendum in Tex. ut MSS. 7 (ἅγιοι yuveo$e.) | 5. 6 ἅγιοι ἐσεσθε, ὅτι, cum Vulg. τῆς αληθειας εἰς φιλαδελφιαν, 1 le 2. δοξα αὐτῆς ὡς ανθος, cum Vulg. scribendum in Tex. ut MSS. 7, (αυξηθητε εἰς σωτηρίαν.) cum Vulg, εἰς ἱερατευμα ἁγιον. scribendum in Textu ut MSS, 5 (διοτι περιέχει ἡ γραφη,) cum Vulg. xix VARLZ LECTIONES. Ver. MSS. CAP. IV. . 1. απίστουντες, εἰς ὁ kat, cum Vulg. Ver. MSS. ; 9. 2 τας aperag εξαγγελλητε, cum Vulg. 1, scribendum in Textu ut MSS. 6 (67: 6 παθων 12. scribendum in Tex. ut MSS. 8, (ev @ καταλαλ- oapkt.) ovow,) cum Vulg. 1. 2. ὁτι ὁ παθὼν ev σαρκι. 16. scribendum in Tex. ut MSS. 8 (αλλ᾽ ὡς δουλοι)] 1. 1. πεπαῦται ἁμαρτιαις. Θεου.) 3. 3. αρκετος yap ὁ παρεληλυϑως, cum Vulg. 17. scribendum in Tex. ut MSS.8(rqv adeAgorgra| 8. scribendum in Tex. ut MSS, 8, (καλυπτει πλη- ἀγαπησατε.) ϑος,}) cum Vulg. 19. 1. τοῦτο yap χαρις παρα Θεῳ. 9. 1. κατα ἀνθρωπον σαρκι. 19. 1. εἰ δια συνειδησιν αγαϑην ὑποφ. 11. legendum in Tex. ut MSS. 6, (ἧς χορηγεῖ ὁ Θεος,) 21. 5. εἰς rovto yap kat εκληθητε. cum Vulg. 94, 2. ov τῳ μωλωπι ιαθητε, cum Vulg. 14, 2. ὅτι τὸ τῆς δοξης καὶ δυναμεως Kat τὸ του Θεου Πνευμα εφ᾽ ὑμας αναπανυεταῖι, cum Vulg. CAP. III. 16. 2. τον Θεὸν εν Tw ονοματι TovTw, cum Vulg. 6. 1. ὑπήκουε τῳ Αβρααμ, cum Vulg. 19. 1. εν αγαϑοποῖαις, cum Vulg. 7. scribendum in Tex. ut MSS. 6, (χάριτος ζωης,) cum Vulg. CAP. V. U6 scribendum in Textu ut MSS. 5, (εἰς to μη] 5. 1. αλληλοις τὴν ταπεινοφροσυνην, cum Vulg. ἐγκοπτεσθαι,) cum Vulg. 5. legendum in Textu ut MSS. 8 (εγκομβωσασθε.) 9. 1. va εὐυλογιας κληρονομ. 8. scribendum in Textu ut MSS. 5, (érz ὁ αντιδ. 15. 1. adda μετα πρᾳῦτητος και φοβου, cum Vulg. κος ὕμων,) cum Vulg. 106. 2. tp ayady ev Χριστω αναστροφῃ. 8. 4. περίερχεται ζητων, cum Vulg. 21. scribendum in Tex. ut MS. 1, (ὁ αντιτυπονὶ 8. 4. τινα καταπιειν. νυν,) cum Vulg. 2. εἰς ἦν στητε. 2] 1. δι ὕδατος και ὑμας αντιτυπον νυν σώζει βαπτισμα.] 14. 1. εν φιληματι ἁγιῳ, cum Vulg. PETRI EPIST. CATHOL. II. CAP. I. Ver. MSS. Ver. MSS. 14. 1. και axataravorov duaptiac, cum Vulg. here ess 0 15. 2. Βαλααμ του Βεωρ. δ , HERI STDS: 17. 2. και ὁμιχλαι ὑπο λαιλαπος ελαυνο͵ 5. 4. και avto de τουτο. 17 3} ΠΣ ἘΣ ἘΣ pata (po i). 1 σπουδάσατε, iva δια τῶν καλων εργων βεβαιαν 17% 1 τονε ΤΡΊΤΟΣ οἰαοῖ ν, τ᾿ ὑμων την, cum Vulg. 18 {Rend winilan ποσίν ἘΡΜΘΕ a λ 11 scribendum in Tex. ut MSS. 5, (του Κυρίου | ~~~ woe ee ee Bsa CS GPR ¢ yevac,) cum Vulg. ἥμων Kat Σωτηρος Inoov Xp.,) cum Vulg. 18. 5 MS.1 16. 1. ada’ αὐτοπται γενήθεντες. 5 . τοὺς wes cg one aes . 1, αποφευγοντας, 21. 1. ελαλησαν απο Θεου avbpwrot. bent CAP. II. 3 9 ΦᾺΣ; τὸ : . ἐν ἐμπαιγμονῃ ἐμπαικταί, cum Vulg. 2. 4. dv ἃς ἡ ὁδος της αληϑειας. 5. 4. και δι᾽ ὕδατος συνεστωτα. 3. 5. ov νυσταξει. 10. scribendum in Textu ut MSS. 8 (καὶ στοιχεια 4, 11. εἰς κρισιν κολαζομενοὺυς τηρεῖν, cum Vulg. καυσουμενα THKETAL.) 9. scribendum in Textu ut MSS. 5, (ex πειρασμου | 10. impressi cum Vulg., oroyera de καυσουμενα Av- ῥυεσϑαι,) cum Vulg. ϑησονται. 10. scribendum in Textu ut MSS. 8, (καὶ Κυριοτη- [16. 9, εν αἷς ἐστι δυσνοητα. τος καταφρονουντας,) cum Vulg. 3 scribendum in Textu ut MSS. 8, (καὶ νυν, καὶ 13. 1. (εντρυφωντες ev ταις ayarace αὑτων,) cum Vulg. εἰς ἥμεραν atwvoc,) cum Vulg. JOHANNIS EPIST. CATHOL. I. CAP. I. Ver. MSS. Ver. MSS. Ω7. 1. aA ὡς To αὐτο Τνευμα. 3 corrigendum in Textu ut legunt MSS. 8, (απαγ- 31. 1. αλλ᾽ ὡς τὸ αὑτοῦ χρίσμα, cum Vulg. γελλομεν ὑμιν,) cum Vulg. Py Pee εδιδαξεν ὑμας, μένετε εν αὐτῷ, cum Vulg. 8. 1. καὶ ἡ κοινωνία ἡ ἡμετερα, cum Vulg 29. scribendum in Textu ut MSS. 5, (εξ αὐτου γεγεν- 5. scribendum in Textu ut MSS. 7, (καὶ ἐστιν adrn νηται,) cum Vulg. ἡ dyyeda,) cum Vulg. CAP. IIL CAP. II. 1, 2. κληϑωμεν και ἐσμεν. 0. 2. και avtog περιπατεῖν, cum Vulg. 5. 9. bva τας ἁμαρτίας app. 7. 2. ayarnrol, οὐκ ἐντολὴν καίνην, cum Vulg. 14. 1. ὁ μη ἀγαπῶν μενεῖ ev τῳ θανατῳ, cum Vulg. 7. 2. dv nkovoate: παλιν ἐντολην, cum Vulg. 16. scribendum in Tex. ut MSS. 8 (ev τούτῳ eyve- 12. 3. εργαψα ὑμιν radia. καμεν THY ἀγαπην, OTL εκεινος.) 13. scribendum in Textu ut MSS. 8 (ὅτε εγνωκατε 16. impressi cum Vulg., τὴν ἀγάπην Tov Θεοῦ, ὅτι. tov Ilarepa.) 17. scribendum in Textu ut MSS. 5, (ra σπλαγχνα 13. impressi cum Vulg., drt eyywxate Tov ar’ apyne. αὑτου an’ avrov,) cum Vulg. 13. vocem ypagw mutandum in epyawa, juxta MSS.8. | 23. 1. iva πιστευωμεν τῳ Yio avtov Ἰησου Χριστῳ. 23. 2. ουδὲ tov Marepa exer. ὁ ὁμολογων τον Yiov, και 1 33. 2. εντολην jucr, cum Vulg. tov ILarepa exer. ὑμεις 6 ἡκουσατε, cum Vulg, | 24. corrigendum in Textu ut MSS. 8, (καὶ adroc ev 27. 1. am’ αὐτου, μενετω ev tui, cum Vulg. αὑτῳ. καὶ evs) cum Vulg. xx VARL LECTIONES. CAP, IV. Ver. MSS. Ver. MSS. 5 sanctis Ἐκεῖδυα, tum ante Arianorum ὙΠ ἘΠ Ss. empora a S. Cypriano, quem etiam citat 3. ὡς ἡ ραν εϑωαιδο ΜΒΒ: Βύκαι τοῦτο core Fulgentius, lib. Contra Arianos ad 10 objec- 6. 1. ev τουτῷ γινώσκομεν τὸ πνευμα, cum Vulg. tiones eorumdem, libro de Unitate Ecclesia 9. scribondum in Textu ut MSS. 8 (απεσταλκεν ὁ alg po big Et iterum de Patre, ; et Filio, et Spiritu Sanctu, scriptum est, et 16. eee τον ex. ut MSS. 6, (και ὁ Θεὸς εν hi tres unum sunt; tum furente passim, et aury’ ev τουτῳ,) cum Vulg. devastante omnia Arianorum heresi, a Sanc. 19. 1. ἡμεις ἀγαπωμεν τον Θεον, ὁτι ὁ Θεος πρωτος, &e., to Athanasio in opusculo, cui prenotatus est cum Vulg. titulus, Disputatio cum Ario Nicww habita ; his verbis: πρὸς de tovrotg πασιν Ιωαννης CAP. V. es. eae οἱ ge Ὡς ἐν εἰσιν, hoc Ἧ: reter hec omnia Johannes inquit; et ht 2. 1. και τας ἐντολας αὐτου ποίωμεν, cum Vulg. tres unum sunt; οἵ sumit hee rh ex. 7. 6. 1. τις ἐστι de ὁ νικων. non 8. versu, cum expresse agat de Consub- 6. scribendum in Textu ut MSS. 8 (αλλ᾽ ev to stantialitate Trium Divinarum Personarum : ὕδατι καὶ τῳ aluatt.) idcirco versus integer in Textu Greco relic. 7. 8. dre τρεῖς εἰσιν of μαρτύρουντες, To πνευμα, και TO tus est, juxta veritatem Lat. Vulg, editionis, ὕδωρ και To alua Kat οἱ τρεις εἰς τὸ ἕν εἰσιν. et impressos etiam Codd. Grecos. Eu. 13. 2. ταῦτα εγραψα ὑμιν, iva evdyre. 7. 8. Porro totus septimus versus hujus Capitis desi- | 20. scribendum in Tex. ut MSS. 7 (iva γινωσκωμεν deratur in 8 MSS. Cod. Grecis, scilicet, dru tov AAnSivov" Kat ἐσμεν.) τρεις εἰσιν of μαρτυρουντες ev Tw ovpavy, ὁ] 20. 1. τὸν Αληϑινον Θεον" Kat ἐσμεν. Tlarnp, καὶ 6 Λογος, καὶ τὸ 'ίἍγιον Πνευμα" | 20. scribendum in Tex. ut MSS. 8 (και ἡ Can ἡ ate καὶ ol τρεις εἰς To ἑν εἰσι. Sed quia citatur ὠνιίος.) JOHANNIS EPIST. II. Ver. MSS. Ver. MSS. 7. 3. εἔξηλϑον εἰς τον κοσμον, cum Vulg, 19. 1. ελπιζω yap ελϑειν προς ὑμας, cum Vulg. 8 3. ἕνα μὴ απολεσητε ἁ εἰργασασθε, αλλα μισθον πλη- 12. 1. ἕνα ἡ xapa ὕμων, cum Vulg. φῆ αἀπολαβητε, cum Vulg. JOHANNIS EPIST. III. Ver. MSS. Ver. MSS. 5 μειζοτεραν ταυτῆς οὐκ. 10. corrigendum in Textu ut legunt MSS. 8, (υποὸ 5. μισθον ποιεις, ὁ eav. μνησω αὐτου Ta,) cum Vulg. 5. 2. και rovto ξενους, cum Vulg. 12. 3. Kae οιδας drt,cum Vulg. MS. 1, και οἰδαμεν dr 7. 1. απο των εθνικων. 15. 1. ασπαζου τους αδελφους κατ᾽. JUD EPIST. CATHOL. Ver. MSS. Ver. MSS. 1. 2. Πατρι ηγαπημενοις, cum Vulg. 15. 1. καὶ εξελεγξαι. 3. 2. περι τῆς κοινῆς ἡμων σωτηριας. ς 15. 3. rove ἀσεβεις περι παντων, cum Vulg. 3. ae extu ut MSS. 8 (ry ἁπαξ παρα-[ 18. 9. ex’ ecyarov του Xpovov ελευσονταῖ ἐμπαικταῖ, joveton. cum Vulg. 4. 3. καὶ τς Ae eae kat Κυριον ἥμων Ἰησουν 22,23.1. καὶ οὖς μεν ελεγχετε διακρινομενους, οὗς δὲ σω- ρ. Ἑ- - ζετε, ex πυρος ἁρπ., cum Vulg. 4, 5. καιτον μονον Δεσποτῆν, Θεον, kat Κυριον ju., &e. 23, 2. addunt, οὖς δὲ ελεειτε εν φοβῳ, μισουντες καὶ 5. 1. εἰδοτας ἁπαξ τουτο, ὁτι. MS. 1, εἰδοτας ἁπαξ 5 Ἵ ΣΝ Vul ΟΡ εχ, παντα ὅτι Ἰησους λαον, cum Vulg. g- : 9. 1. ὅτε Μιχαηλ 6 apyayyehoc τῳ διαβολῳ, cum Vulg.|25- 2: μόνῳ Θεῳ Lurnpe ἥμων δια Ἰησου Xp, Κυριοῦ 12. scribendum in Textu ut MSS. 8, (συνευωχου- ἥμων δοξα kat, cum Vulg. μενοι αφοβως,) cum Vulg. 25. 1. doga και μεγαλοπρεπεια, cum Vulg. APOCALYPSIS, Ex Collatione Codicum Manuscriptorum iv. antiquorum. CAP. I. CAP. IL Ver. MSS. Ver. MSS. Ξ ᾿ 1. 1. non legit verba hee, (καὶ ἁτινα εἰσι, καὶ d χρη | 1. legendum in Tex. ut MSS. 4, (τῷ ἀγγελω τῆς εν γενεσθαι μετα ταυτα,} cum Vulg. Ἑφεσῳ εκκλησιας ypayov,) cum Vulg. a yee 7. 1. ὁ εστιν ev τῳ παραδεισῳ του Θεου μου, cum Vulg ὁ αναγινωσκὼν και akovwy τους, cum Vulg. 1 Χχιὶ Ver. MSS Be De 15i 9. liek 17. QO: rk Pa Db wks Ay oil % v1. a, aolk 12. 1839: 185 (Qt 205 1 35, Ἢ 4: 2. 6. a et GE BL 10. 11. 22 ee 6. 6. 6. 7,8. 10. ete 1 1. 9. ΞΡ. ΠΤ τ ΡΝ “8: 2. See: Gyo τ: 11: 1. «#1. 1. 1 0; 3. Hh ΘᾺ 9. 17. 17. VARLE LECTIONES. ek τῶν λεγοντων Τουδαιους εἰναι, cum Vulg. Ver των Νικολαΐτων ὁμοίως" μετανοῆσον ovy, cum} 7, Vulg. δώσω αὐτῳ Tov μαννα see ae ae cum Vulg. scribendum in Tex. ut MSS. 4, (6 οὐδεὶς order, | 19, et un 6,) cum Vulg. aAW exw κατα σου πολὺ, drt, cum Vulg. 13. ek τῶν epyov αὐτῶν, cum Vulg. axpic ob ανοιξω. 13. CAP. III. οἱ οὐκ ἐμολυναν, cum Vulg. 4. και ουδεις κλεισει" και ὁ κλείων, και ουδεις ανοιξει. ὁ ανοιγων, kat ουδεις κλεισει αὐτὴν, εἰ μη ὁ avol-| 5, yov" Kat κλείων, καὶ ουδεις ἀνοίξει. seribendum in Tex. ut MSS. 4 (καὶ γραψω ἐπ᾿) 5, αὐτὸν TO ονομα.) 5. καὶ μη φανερωθῃ ἡ αἰσχυνη, cum Vulg. 6. Kat κολλουριον, iva ἐγχρισῃ τους οφϑαλ. τὴν θυραν εἰισελευσομαι προς, cum Vulg. 7. CAP. IV. 9 ὁρασις σμαραγδινων. 10. και emt τους θρονους εἰκοσι τεσσαρας πρεσβυτερους, cum Vulg. 19. scribendum in Textu ut MSS. 3 (ὑαλινη.) iv, εχον προσωπον ανθρωπου. igs Aeyovrec, ἁγιος, &c. MSS. 2, ἅγιος, ἅγιος, ἁγι- oc, Kuptoc, cum Vulg. scribendum in Tex. ut MSS, 4 (καὶ βαλουσι τους στεφανους.) ile scribendum in Textu ut MSS. 4 (ησαν, καὶ ex-| 4, τισθησαν.) (6 CAP. V. 9. ev φωνῃ μεγαλῃ. ὁ ανοιγων το βιβλιον, και τας ἑπτα. seribendum in Tex. ut MSS. 4 (και εἰδον ev 1. μέσῳ του Opovov.) impressi cum Vulg. καὶ εἰδον, καὶ ἰδου ev μεσῳ 2. Tov Opovov. 5. corrigendum in Tex. mendum, et legendum 8. cum MSS. 4 (ὡς ἐσφαγμενον.) legendum in Tex. ut MSS. 4 (exe tov Opovov. καὶ 6Te ελαβε το βιβλιον.) 10 scribendum in Tex. ut MSS. 3 (και βασιλευσου- 1. σιν emt τῆς γῆς.) καὶ παντα τα εν αὐτοῖς, παντας ἡκουσα. 7 CAP. VI. 15 epxov, kat We. Και ἰδου ἵππος Aevkoc. i epyou καὶ we. Καὶ εξηλθεν αλλος ἵππος, cum 17 Vulg. 17. epyou και We. Kar ἰδου ἵππος μελας, cum Vulg. ; qkovoa Tov TeTapTov ζωου λεγοντος, Epyou καὶ we. kat Wov ἵππος. 1 kat ὁ ἄδης ἡκολουθει αὐτῷ, cum Vulg. 1. τας ψυχας Tov ἐσφαγμενων, cum Vulg. a scribendum in Tex. ut MSS. 4, (καὶ edo8y av-| —~ τοῖς ἑκαστῳ στολὴ λευκη, Kat ἐρῥεϑὴ avTo.c,| 6, ἵνα αναπαυσωνταῖι ett χρονον, ἕως οὗ πληρω-] ἢ σωσι καὶ ol,) cum Vulg. 7. kat εἰδον, dre ἡνοιξε την, cum Vulg. ἃ CAP. VII. 8 βοτίροη σι in Tex. ut MSS. 4 (καὶ μετα τουτο] 45° εἰδον. μῆτε ert ) devdpov, cum Vulg. 19 corrigendum in Textu ut legunt MSS. 5 (un : αδικησητε.) ἕστωτας ενωπίον τοῦ θρονοῦυ. mox, περιβεβλη- 6. μενους. 6. scribendum in Tex. ut MSS. 4 (καὶ φοίνικας ev ταις. 8. seribendum in Tex. ut MSS. 4 (ποιμαίνει av- τους, Kat ὁδηγει avTove.) impressi cum Vulg., ποίμανει avtove, καὶ ddnyn-| 1. σει avToue. 3. xxii Rw ee oR) Tee 5 pat) μ pon CAP. VIII. . MSS. scribendum in Tex. ut MSS. 4, (κατεκαη, καὶ To τριτον τῶν δενδρων κατεκαῆ, καὶ Tag χορ τος, cum Vulg. TO τρίτον αὐτῶν, καὶ TO τρίτον αὐτῶν μὴ φανῃ; ἥ ἥμερα, και ἡ νυξ ὁμοιως. και εἰδον, καὶ ἡκουσα ἕνος ayyeAov πετομένου, Ae γοντος. φωνῃ μεγαλῃ, Ova, &c., cum Vulg: CAP. IX. scribendum in Tex. ut MSS. 4 (καὶ eppeby avraic.) scribendum in Textu ut MSS. 4 (aA? lva βασανισθωσι. impressi et Vulgata, aA’ iva βασανισωσι. ὁταν παισῃ ανϑρωπον. corrigendum in Tex. ut MSS. 2, (ζητησουσιν οἱ αἀνϑρωποι Tov Savarov,) cum Vulg. scribendum in Tex. ut MSS. 4, (ἡτοιμασμενοις εἰς.) cum Vulg. ἁρματων πολλων. και κεντρα εν ταις ovpate αὐτων" efovoray ἔχου σι, cum Vulg. ετι δυο ovat. Kat pera ravra kat ὁ ἕκτος ἀγγελος. εν τῳ ποταμῳ, cum Vulg. scribendum in Textu ut MSS. 4, (εις τὴν ὧραν, και εἰς THY ἥμεραν, καὶ μηνα,) cum Vulg. CAP. X. scribendum in Tex. ut MSS. 4 (και ἡ «pic emt.) Bpovrat: και μη αὐτὰ γραψῃς, cum Vulg. kat ετελεσϑη TO μυστηριον του Θεου, ὡς ευηγγεῖ- σεν τους. λεγων avtw, δουναι μοι To βιβλιον, cum Vulg. CAP. ΧΙ. non legunt illas voces, (και εἱστηκει 6 ayyedoc,) cum Vulg. exBade εξω, Kal μη αὑτὴν μετρησῃς. και εἰτις αὐτους ϑελει αποκτειναῖι, οὑτως JEL αυτον. ξασει ἐπι της πλατείας τῆς TOA. CAP. XII. Ore εβληθη ὁ KaTnyopoc. τῆς μαρτυρίας αὐτου, cum Vulg. CAP. XIII. ἐπι Tacav φυλην, καὶ λαον, καὶ γλωσσαν, Kat, cum Vulg. scribendum in Tex. ut MSS. 4, (καὶ ποιήσῃ ὅσοι αν μη Tpockvyyowot TH εἰκονι,) cum Vulg. To χάραγμα, TO ονομα του ϑηριου. To χαραγμα Tov θηρίου, ἡ Tov ἀριθμον. CAP. XIV. και εἰδον, Kat ἰδου TO ἀρνίον. και μετ’ αὐτου αριθμος ἑκατον. scribendum in Textu ut MSS. 4, (ὁπου αν ὑπα- yn») cum Vulg. kat eldov αγγελον πετόμενον. φοβηϑητε tov Κυριον, καὶ δοτε, cum Vulg. και προσκυνησατὲ AVTOV τον ποιήσαντα τον ουραν.» cum Vulg. ἧς πεποτικε TAVTA TA εϑνή. και λαμβανει To χαραγμα. τῶν ἁγίων ἐστιν, οἱ τηρουντες τας ἐντολας, eum Vulg εἰς τὴν Anvoy THY μεγαλὴν Tov θυμοῦ Tov. CAP. XV. τας ἑπτα πληγας εκ Tov vaov, οἱ yoav, cum Vulg. scribendum in Textu ut MSS. 4 (λίνον καϑα- pov, λαμπρον, Kat.) αἱ ἑπτα πληγαι των ἕπτα ἀγγελων, cura Vulg, CAP. XVI. ὕπαγετε, καὶ exyeate, cum Vulg, kat πασα ψυχη απεθανεν. VARLE LECTIONES. και ὁ τρίτος efexee, cum Vulg. Kat εἰς τας πηγας τὼν ὕδατων, cum Vulg. scribendum in Textu ut MSS. 4 (καὶ ηκουσα 17. Tov θυσιαστηρίου λεγοντος.) impressi, καὶ ἤκουσα ex του θυσιαστηρίου, λεγον- τος. εἰσι yap πνευματα δαιμονίων, cum Vulg. μαγεδων. Ver MSS. gD) ἃς, 58. ve ide 14.2. 20: Te 51.5.1: ἐθ 89 μεγαλη ταλαντιαια. CAP. XVII. τῶν Topyvav καὶ τῶν βδελυγματων της. οἱ κατοικουντὲς τὴν γὴν, cum Vulg. και οὐκ ἐστι, καὶ παρεστιν. Kat τοῦτο ογδοος ἐστι. ἄχρι τελεσθωσιν ol, cum Vulg. CAP. XVIII. πεπωκασι παντα τὰ εθνη, cum Vulg. καὶ διπλωσατε τα διπλα, ὡς Kat αὐτη, καὶ κατα Ta epya αὑτῆς. βασανισμον Kat πενθος. ὅτι, cum Vulg. Kat κλαυσουσι, kat πενϑησουσιν en’ avty ol Bas και Tag ὁ ert TOTWY πλεων, και. CAP. XIX. Kat κεκλῆται τὸ ονομα αὐτου. CAP. XX. ὃς ἐστι διαβολος Kat Σατανας. μετὰ του Χριστου τα χιλια ery. CAP. ΧΧΙ. ἁ ἐστιν ονοματα τῶν δωδεκα φυλων, cum Vulg, scribendum in Tex. ut MSS. 3, (ὁ ἐνδεκατος ὑακινθος,) cum Vulg. CAP. XXII. ποταμον ὕδατος, cum Vulg, καὶ παν καταθεμα οὐκ ἔσται ett, cum Vulg. Ver. MSS. (Oo, δὲ Of): 2. 13: 9. ΡῈ τοὶ ἄς Ὁ; 1 Ὁ; 20. 11 3: ol; Fie lis καὶ (δου ἐρχομαι ταχυ" μακαριος, cum Vulg. ue ean τρια , fete Eos 7m ht] vis Baas Pal ALL ! oer th ah a , ἈΝ ΔΝ δ εἸρι κ' ὅτ ὦ χαυῦ ΡΨ. ea αἱ Ho Regal ys ΣΥΝ ΡΝ ΡΥ TERR TR: ᾿ υ Ἢ ue [ “4 ἵ ν b 4 δ αἴ aM ὧό ye ete yy tire \ SVE LAD ee 0th ὧν otto a GENERAL INDEX TO THE NOTES ON THE NEW TESTAMENT. N.B. In principio refers to the observations at the beginning, and in fine to those at the end, of the chapter. Ab, one of the supreme officers in the Jewish sanhedrin, Matt. xx. 21; xxiii. 9. Abba, import of this Syriac word, Mark xiv. 36. In what it differs from Abbi, wid. Slaves were not permitted to use the term Abba in accosting their masters, Rom. viii. 15. Abilene, a province of Syria, Luke iii. 1. Abrech, Pas, probable conjecture relative to its import, Matt. iii., in fine. Academics, a sect of Greek philosophers founded by the celebrated Plato, Acts xvii. 18. Acanthus, or Bear’s-foot, Pliny’s account of the, Matt. xxvii. 29; Mark xv. 17. The acanthine crown, which the Jews in derision put on the head of our Lord, supposed by Michaelis and Bishop Pearce to have been formed of this herb, iid. Ane hicifolius, some account of this plant, Mark xv. 17. Accusation of the criminal who was crucified affixed to the cross, Matt. xxvii. 37. Exhibition of our Lord’s accusation in the Hebrew, Greek, and Latin, as it was oe written by the command of Pilate, ἐδώ. ; ohn xix. 19. Accuser of the Israelites, an appellation of Satan exceed- ingly frequent in rabhiaival writings, Rev. xii. 10. Aceldama, a word not of Hebrew, but of Chaldaio-Syriac origin, Actsi. 19. Its import, iid. Achlus, ayAve, a species of ophthalmia, Acts xiii. 11. Acropolis, some account of the, Acts xvii. 15. Acts of the Apostles, the first history of the Christian Church on record, Preface to the Acts. By whom written, iid. General observations on this book of the sacred canon, Aets xxviii., in fine. Adam, difference of import between TO1N Adam, and wis Enosh, Heb. ii. 6. Additions to the commonly received Greek text, Luke vi. 4; John vi.56; Acts v. 17; x. 25; xi. 3; xvi. 35, 38; Heb. xi. 23, 31; Rev. viii. 7. Adieu, its derivation and import, Acts xv. 29. Adjuration, form of, according to Homer, used in the Tatification of the covenant made between the Greeks and the Trojans, when the throats of the lambs were cut, and their blood poured out, Matt. xxvi. 28. Admael, the angel of the earth, according to the rabbins, Rew xvi. 5. Adonai, *}18%, the Jews always substitute this word for Jehovah, 7)", whenever they meet with it in their reading of the law and the prophets, 2 Cor. xii. 4; Rey. xix. 12. Adoption, nature of the act of, so frequent among the ancient Hebrews, Greeks, and Romans, Rom. viii. 15. Adria, an ancient appellation for the Sicilian Sea, Acts xxvii. 17, 27. Adulteresses, punishment of, among the ancient Germans, 1 Cor. xi. 2 Adversary, the Greek word so rendered a forensic term, Matt. v. 25. 1 4ineas, Homer’s description of the last office performed by this Trojan for his friend Pallas, Rom. ix., in fine. 4Enon, where situated, John iii. 23. as of the Gnostics, some accounts of the, Preface to ohn. Aepa δερειν, to beat the air. Kypke’s observations on the three different ways in ΠΕ the combatants in the ancient games were said to beat the air, 1 Cor. ix. 26. ray ba citation of a passage of great sublimity relative to the Supreme Being, 1 Tim. vi. 15. Ethiopic Version, Introduction to the Gospels and Acts, male Je erred of @ Quaker in a court of judicature, thoughts concerning the, 2 Cor. i., in fine. Form of the affir- mation as required by stat. 7 and 8 W. 3., cap. 34. § 1, res Hora of it as finally settled by 8 Geo. 2., c. 24, , bid. Agabus, account of the famine foretold by this prophet, Matt. xxiv. 7; Acts xi. 28. Α Ἄγαπαι, Lovefeasts, in use of the primitive Church till the middle of the fourth century, Jnde 12. Lately re- vived among the Moravians and Methodists, ibid. At what times originally celebrated, iid. Ayaraw, import of this word, John xxi. 15. In what it differs from φιλεω, wid. Ayarn, definition of this word by the author of a MS, lexicon in the late French king’s library, Matt. xxii. 37; 1 Cor. xiii.1. Of what words supposed to be com- pounded, zid. Agdistis, an object of idolatrous worship among the an- cient Galate, Preface to Galatians. Ayeveadoynroc, without descent, in what sense this term is applied to Melehizedek, Heb. vii. 3. ‘ Aytafw, an important meaning of this word pointed out, John xvii. 19. ATNQSTQ OEQ, To the Unknown God, remarks upon this ancient inscription which St. Paul made the basis of his celebrated sermon at Athens, Acts xvii. 23. Ci- tations from Lucian, Philostratus, Pausanias, Minutius Felix, and Tertullian, in which there is an allusion to the ancient heathen custom of dedicating altars to the unknown divinity, iid. Agony of our Lord in Gethsemane, thoughts concern- ing the cause of the, Luke xxii., in fine. - ᾿ Αγοραίοι, definition of this word by Hesychius, Acts xvii. 5. Import of it among the rabbins when written in Chaldee characters, iid. ᾿ Agree to ask, the original so translated, a beautiful meta- phor from a number of musical instruments set to the same key, and playing the same tune, Matt. xviii. 19.. Awa, a frequent acceptation of this word in classic writers pointed out, Acts xvii. 26. Ἷ Atov, inquiry into the proper meaning of this term, Matt. xxv. 46; 1Cor. x. 11; 2 Cor. iv. 18; Heb. vii. 28, Whence derived, according to Aristotle, Matt. vi. 13; xxiv. 3; John xvii. 3; Acts iii. 21. Aisar, 30°}, its import among the rabbins, Matt. x. 29. xxv " INDEX TO THE NEW TESTAMENT. AISION, one of the six Ephesian characters, Acts xix. 19. Its import, according to Hesychius, zid. Ajaeeb al Makhlookat, description of a beautiful painting in this work, Acts ii. 3. Alabaster-box, various conjectures concerning the import of the Greek word so translated, Mark xiv. 3. Alcemaon, remarkable anecdote concerning, Luke vi. 38. Alexandria, some account of this celebrated city of Egypt, Acts xviii. 24. Αλεξικακος, The Dispeller of Evil, an epithet given by the ancient inhabitants of Malta to Hercules, Acts xxviii. 6. Αλληλουῖα, the Hebrew words 7° 195m hallelu Yah, in Greek characters, Rev. xix. 1. Its import, zjid. The ελελεὺυ in of the peans a manifest corruption of αλλη- Aovia, ibid. Allegory, derivation and definition of this word, Gal. iv. 24. ‘The rabbinical writings full of allegories, ibid. Examples from heathen writers, id. Dr. Lowth’s account of the three species of allegory to be met with in the sacred writings, Gal. iv., in fine. The very in- judicious method of allegorizing among Jews and Christians has been of great disservice to the cause of religion, Gal. iv. 24. Almah, 7795; its derivation and import, Matt. i. 23. This term, in its most obvious and literal acceptation, applicable to the mother of our Lord till she had brought forth her first-born Son, Matt. i. 23. The house of David could not fail till the almah or virgin had both conceived and brought forth her Son, ibid. The destruction of the Jewish polity and genealogical registers in the apostolic age an irrefragable demon- stration that the miraculous conception spoken of by the prophet had already taken place, id. This great Offspring of Jehovah emphatically named from this circumstance, THe Son or GOD, shown to be no other than Jesus the Christ, zbid. Almsgiving, Pharisaic doctrine of the meritoriousness of, Matt. vi. 1. Alpha and Omega, import of this phraseology, Rev. i. 8. Ἅμαρτια, reference to a great number of passages in the Septuagint where NNUNM or NNUN, sin-offering, is so translated, 2 Cor. v. 21. Apaptwdoc, sinner, a word signifying ὦ heathen through- out the gospels, and in some other parts of the New Testament, Matt. ix. 10; Mark ii. 16; Luke vii. 37; xiii. 4; xv. 1; xxiv. 7; Gal. ii. 15. Amen, its import, Matt. vi. 13; John x. 1. Whence de- rived according to some, Matt. vi. 13. This response considered by the ancient Jews of the highest authority and merit, 1 Cor. xiv. 16. The repetition of this word among the Jewish writers thought to be of equal im- port with the most solemn oath, John iii. 3; xxi. 25. Amethyst, account of this precious stone, Rey. xxi. 20. Amphipolis, a city of Macedonia, by whom built, and why so named, Acts xvii. 1. AvarAnpovrat, a very important meaning of this Greek word, which is generally overlooked, Matt. xiii. 14. Αναστασις, and Ἐξαναστασίς, in what these words proba- bly differ in import, Phil. iii. 11. ἄναθεμα of the same import with the DIN cherem of the rabbins, Rom. ix. 3; 1 Cor. xvi. 22. See Cherem. Avnp xpodntne, a Hebraism for προφητῆς, according to some, Luke xxiv. 19. A more probable meaning of this phrase proposed, and illustrated by several exam- ples from sacred and profane writers, aid. Avnp διψυχος, the man of two souls, import of this He- braism, James i. 8. Angari, the messengers or posts among the ancient Per- sians, Matt. v.41. Their modern appellation, ibid. Angel of death, how represented by the Jews, 1 Cor. xv. 55. Jewish fables concerning, Heb. ii. 14. Angelic ministry, doctrine of, defended, Matt. xviii. 10. Angels, strange opinions of the rabbins relative to the formation of, Heb. i. 7. Anglo-Saxon Version, Introduction to the Gospels and cts, p. 20. Animals that had been employed for agricultural pur- poses not offered in sacrifice by the Hebrews, Greeks, Romans, nor Egyptians, Mark xi. 2. Annihilation of the wicked, doctrine of the, considered, Matt. xxv. 46; xxvi. 24. xxvi Anointing the head with oil, very frequent among the ancient Jews, Luke vii. 46. Anointing the sick, a ceremony frequent among the an- cient Jews, Mark vi. 13. Anointing of owr Lord, Bishop Newcome’s account of the, Matt. xxv., in fine. Antehieronymian Versions of the Scriptures, some account of the, Introduction to the Gospels and Acts, p. 19. Anthologia, citation of a passage from the, in which the hen’s affection for her brood is very beautifully de- scribed, Matt. xxiii. 27. BoSpegeen ἥμερα, a frequent import of this phrase, 1 Cot iv. 3. Ανϑρωπος, examples produced in which this word is ap- parently used as an expletive, Acts vii. 2. Derivation of ne word, according to the best etymologists, 1 Pet. 111. 4. Antichrist, who or what, in the apostolic sense of the word, 1 John ii. 18. Avrdikoc, rendered adversary, a forensic term, Matt. v.25. Antinomianism, a very dangerous heresy, against which the Church of Christ should be always on its guard, Rom. iii., in fine; 1 Cor. iii. 15; Heb. iii. 1; James v., in fine. Antioch, a city of Syria, by whom built, and where situ- ated, Acts xi. 19. The disciples of our Lord first called Christians in this city, Acts xi. 26. Antioch in Pisidia, analysis of St. Paul’s sermon at this place, Acts xiii. 52. Antioch, several cities of this name, Acts xiii. 14. Antiochus Epiphanes, account of his defiling the temple, John x. 22. Antipas, a martyr of the primitive Christian Church, very uncertain who, Rev. ii. 13. A work still extant, professing to give an account of this man, a most ma- nifest forgery, Rev. ii. 13. Antipatris, where situated, Acts xxiii. 31. Why so named, ibid. Anciently called Capharsaba; and sup- posed to be the same with the Capharsalama, or Ca- pharsaluma, of the Apocrypha, 2id. Antonia, description of the castle of, by Josephus, Acts xxi. 31. Built by John Hyrcanus, and was the royal residence of the Asmonean pee as long as they ΤΟ ΕἸΙα in Jerusalem, ibid. Its original appellation, ibid. Antoninus, (Marcus) very remarkable saying of this Roman emperor, when speaking of Nature, whom he addresses as God, Rom. xi. 35. Aratup, aunrop, without father, without mother, shown to be a Jewish phrase, importing that the name of the father or mother was not entered in the public genea- logical registers, Heb. vii. 3. Aravyaoua, Synonymous with 7Alov φεγγος, according to Hesychius, Heb. i. 3. In what ἀπαυγασμα differs in import from avyacua, ibid. : Adedpwv, rendered draught, what it properly imports, Matt. xv. 17. : Apion, very fanciful reason given by this ancient gram- marian why Homer commenced his Iliad with the word μηνιν, Rev. xiii. 18. 7 ; Apis, the white bull appointed to be sacrificed to this Egyptian idol must be without blemish, John vi. 27. Account by Herodotus of the curious mode adopted by the Egyptians of ascertaining whether the animal were proper for sacrifice, ibzd. Apocalypse, see Revelation. i i Αποκρισις, inquiry into the import of this term, Luke ii. 47. Αποκαϑιστανειν, different acceptations of this word, Acts Gs Apollonia, a ay of Macedonia, Acts xvii. 1. Apollos, remarkable that a Jew should have been so named, Acts xviii. 24. How this circumstance may be accounted for, ibid. ate , Apologies of the primitive Christians, brief account of the, 2 Tim. iv., in fine. F Apology, ancient and modern acceptations of this word, Acts xxii. 1; 2 Tim. iv. 16. Ψ Apostasy, five degrees of, pointed out, Heb. iii. 12. Ἢ Apostasy of the latter times, Bishop Newton’s observations on St. Paul’s prophecy concerning the, 1 Trm. iv., ™ jine. i INDEX TO THE NEW TESTAMENT. Apostle, derivation and import of this word, Matt. x. 2; Rom. i. 1. Απόστολοι, apostles, and κηρυκες, heralds, used synonymously by Herodotus, ibid, Essential to the character of an apostle that he had seen and con- versed with Christ, 1 Cor. ix. 1; xv. 8, Aageale to the emperor, ancient Roman laws respecting, cts xxv. 1], Appit Forum, a town about 52 miles from Rome, now called Cesarilla de S. Maria, Acts xxviii. 15. Arabic Versions, short account of the, Introduction to the Gospels and Acts, p. 16. Arabon, })7y, rendered pledge, inquiry into its import, 2 Cor. i. 22. Araboth, N)17y, the seventh heaven, according to the rabbins, 2 Cor. xii. 2. Araspes, very remarkable anecdote concerning, related by Xenophon, in his Life of Cyrus, Rom. vii. 20. Aratus, St. Paul’s citation from the phenomena of, in his celebrated sermon at Athens, Acts xvii. 28. Archangel, this word not found in the sacred writings in the plural number, and why, Jude 9. Apyeovar, extensive import of this word in the sacred canon, John xiii. 5. Archimedes, how this celebrated mathematician destroyed the Roman fleet, and thus prolonged for a short time the political existence of Syracuse, Acts xxviii. 12. Architriclinus, original acceptation of this word, John ii. 8. What it afterward imported, wid. Areopagus, a hill not far from the Acropolis, where the supreme court of justice of the Athenians was held, one of the most sacred and reputable courts in the whole Gentile world, Acts xvii. 19. Poetic fiction from which this Athenian court obtained its name, wid. Proverbial impartiality of the judges of the Are- opagus, hid. Time of their sitting, great solemnity of pee deliberations, and their mode of giving decisions, id. Arianism, probable origin of, Heb. i., in fine. Aristides, the author of an Apology for the Christians, long since lost, 2 Tim. iv., in fine. Ἄριστον, what among the Jews, Luke xi. 37; John xxi. 12. The legal hour of the apicrov on the Sabbath, ac- cording to Josephus, Luke xi. 37. Armageddon, the original of this word variously formed, and variously translated, Rev. xvi. 16. Armenian Version of the New Testament, account of the, Introduction to the Gospels and Acts, p. 18. Armour, offensive and defensive, of the ancients, particu- lar description of the, Eph. vi. 13. Arms of the first inhabitants of the earth, as described by Lucretius, Eph. vi. 13. Aprayyoc, inquiry into the import of this term, Phil. ii. 6. Appev, why this appellation was given to the spirit of man, James i. 1 a ae an Ἄρτεμων, improperly translated mainsail, Acts xxvii. 40. As of the “Sine wae Matt. x. 29. Asia, different acceptations of this word in ancient and modern writers, 1 Pet. i. 1. Asiarchs, those to whom the regulation of the public games was intrusted, Acts xix. 31. Asipairavana, what, Matt. viii. 12. AZKION, an Ephesian character or amulet, Acts xix. 19. Its import, wid. ' Ασπις, the clypeus or shield, account of this species of de- fensive armour among the ancients, Eph. vi. 13. Ass, speech of, to Balaam, as given in the Targums of Jonathan ben Uzziel and Jerusalem, 2 Pet. ii. 16. Assarius, the twenty-fourth part of a silver penny, Mark xiii. 41 Assos, a maritime town of Asia Minor, called also Apol- lonia, Acts xx. 13. Astronomical phenomena very difficult to be accounted for upon natural principles, and strong evidences of the being and continual agency of God, Heb. xi., in fine. Athenagoras, a Christian apologist of the second century, whose work is still extant, 2 Tim. iv., in fine. Athenodorus, remarkable anecdote concerning, Matt. vi. 15. Athenians, a people formerly grossly superstitious, Acts xvii. 16. Citations from Pausanius and Petronius in 1 illustration of this cireumstance, ibid. Passages from Demosthenes and Thucydides which concur in the Statement of St. Luke that the Athenians spent theit ume in nothing else but either to tell or to es some new thing, Acts xvii. 21. Foolish notion of the Athe- nians that they were self-produced finely ridiculed by Lucian, Acts xvii. 26. Observations on the religious disposition of the Athenians, Acts xvii., in Sine. Athens, a very celebrated city of antiquity, by whom founded, Acts xvii. 15. Its ancient appellation, iid. On what account it obtained its present name, ibid. Now under the power of the Turks, who have turned the celebrated Parthenon into a mosque, ibid. Atonement or expiation of sin, necessity of, inculcated throughout the Mosaic economy, Luke xviii. 13. Arrixot, Attics, in what they differed from Αττικισται, Atticists, Acts vi. 1. ; Attraction, or gravity, thoughts on this astonishing influ- ence, which has been lately demonstrated to pervade the material universe, Heb. xi., in fine. Atush perest, or worshipper of fire, a name given by way of derision, in Mohammedan countries, to a Christian monk, Matt. ii. 1. Avyaoua, see Aravyacua. Augustine, a Manichean till the thirty-second year of his age, Rom. xiii., in fine. History of his conversion to the faith of Christ, wid. Augustus, Cohort of, see Cohort. Aune, an ancient king of Sweden, remarkable for having offered up to Woden his nine sons to obtain the pro- longation of his life, Rom. ix., in fine. Aurea Legenda, character of this papistical work, 1 Tim. iv. 7. Aurichaleum, a famous factitious metal of antiquity, Rev. i. 15. Auricular Confession, such as is prescribed by the Romish Church, cannot be supported by the precept of St. James relative to confession, James v. 16. Aval, 5}, different acceptations of this word, Matt. xi., tn fine. Avarice, observations on this vice, when covered with the veil of religion, Matt. xxi. 12; John vi., in fine. Avatars, of the Hindoos, what, Acts xiv. 11. Ave Maria, that this salutation was given in a dream or vision, as some have stated, highly improbable, Luke i. 28. Agivn, or common battle-axe, a sort of military weapon among the ancients, Eph. vi. 13. Azotus of the New Testament the same with the Ashdod of the Old, Acts viii. 40. Babbler, original acceptation of the Greek word so trans- lated, Acts xvii. 18. Balnjlonish captivity, enumeration of the classes of per- sons who returned from the, according to the Talmud, Matt. i. 8. Bacchus, young women formerly scourged to death by the Spartans and Arcadians, in order to appease the wrath of this divinity, Rom. ix., in fine. Backbone, singular opinion of the Jews respecting the lower joint of the, 1 Cor. xv. 44. Ἢ Backsliders, awful condition of, Heb. iii. 12; 2 Pet. i. 9. Balaam, the Hebrew word py>a Balaam, and the Greek word Νικολαος, Nicolaus, of the same import, Introduction to 2 Peter. ’ Bale, bishop of Ossory, account of this commentator, Preface to the Revelation. § Bails, thoughts on their ruinous tendency, Matt. xiv. 12. Bumbukholasi, see Hierapolis. Band, σπειρα, cohort or regiment, see Acts x. 1. Baptism, a rite among the ancient Jews, by which pro- selytes were received into the full enjoyment of the Jewish privileges, John i. 25._How baptism was ad- ministered by the primitive Christians, Matt. iii. 6; xxviii. 19; Mark xvi., in fine. Copious extract from Dr. Lightfoot relative to the nature and importance of baptism, Mark xvi., in fine. Baptism of water not superseded by the baptism of the Holy Ghost. This clearly proved in the case of the first Gentile converts, all of whom had received the Holy Ghost previously ΧΧΥΪῚ INDEX TO THE NEW TESTAMENT. to their baptism by water, Acts x. 47,48. The itera- tion of baptism, after it has been once essentially performed, a profanation of this sacred rite, Acts xix. 5. Baptism of fire, strange trifling of the primitive professors of Christianity relative to the import of this phrase, Matt. iii. 11. Baptismal registers in churches, origin of, Rev. iii. 5. Bar, import of this Syriac word, Mark x. 46. Barabbas, very remarkable reading in a Vatican manu- script relative to the name of this murderer, Matt. xxvii. 16. Barbarian, Barbarus, Βαρβαρος, what anciently intended by this term, Acts xxviii. 2; Rom.i. 14. Its etymo- logy, according to Bishop Pearce, wid. Barbarous nations, dreadful violence of their irruptions into the Roman dominions in the fifth century, as de- scribed by Drs. Mosheim and Robertson, Rey. xii. 15. Barchochab, an impostor in the reign of Adrian, John iv. 29. On what account put to death, iid. Barley, considered a very mean fare in the east, John vi. 9. This illustrated by a quotation from Plutarch, ibid. Barnabas, Chrysostom’s conjecture why the Lycaonians took this Christian minister for a manifestation of their supreme divinity, Acts xiv. 12. Bar Naphli, an appellation of the Messiah among the rabbins, Acts xv. 16. Bartholomew, conjecture concerning the real name of this apostle, Matt. x. 4. Βασιλεὺς των αἰωνων, import of this remarkable apostoli- cal expression, 1 Tim. i. 17. Baskets and hay, why carried by the Jews when travel- ling in Gentile countries, Matt. xiv. 20. Quotations from Sidonius Apollinaris and Juvenal, in which there is allusion to this custom, ibid. Bastard wheat, what, Matt. xiii. 25. Bastinado, short account of the, by J. Antes, Heb. xi., in fine. Bath, some account of this Hebrew measure of capacity, Luke xvi. 6. Beating the air, see Apa depew. BeBydoc, profane, whence derived, Heb. xii. 16. An epithet given by the ancient Greeks to any person or thing not consecrated to the gods, ibid. Beelzebul, or Beelzebub, import of this word, Matt. x. 25. Dr. Lightfoot’s very judicious observations, showing in what the horrid blasphemy of the Jews consisted wee they gave the name of Beelzebul to our Lord, abid. Beith, Γ᾽, a frequent acceptation of this word, 2 Cor. v. 2. Bedoc, a word signifying any kind of military missile, Eph. vi. 16. Benedictus, Wakefield’s criticism on a remarkable ex- pression in the, Luke i. 76. Beneficiarii, among the Romans, who, Luke xxii. 5. Bequests of lands, &c., to Churches or religious uses ex- ceedingly common before the Reformation, Matt. xv. 5. A frequent form of these instruments, ibid. Berea, a city of Macedonia, near Pella, Acts xvii. 10. Berenge-arook, among the Hindoos, what, 1 Cor. vii., in fine. Berenice, or Bernice, sister of Agrippa, character of, Acts xxv. 13. Bethesda, why probably so named, John v. 2. Beth-lehem, two cities of this name in the Promised Land, Matt. ii. 1. Derivation and import of the name, did. Appositeness of this appellation to the place of our Lord’s birth, izd. Bethphage, where situated, and why probably so named Matt. xxi. 1. Bhargas, Sir William Jones’ remarks upon this Hindoo word, John i. 9. Bigotry, reflections on the spirit of, which is manifested Ee professing Christians, Mark ix. 39; 2 Pet. i Binding and loosing, a mode of expression frequently used by the Jews, Matt. xvi. 19. Its import, ibid. Xviii. 18. Birthday of a monarch either meant the day on which XXVvili he was born, or on which he commenced his reign, Matt. xiv. 6. Bishop, derivation and import of this word, 1 Tim. iii. 2. ae qualifications of a Christian bishop, 1 Tim. iii. Bishop of Rome, Grenville Sharp’s observations on the pretended supremacy of the, Luke ix., im fine. Bismillahi Arrahmant Arraheemi, “Yn the name of the most merciful and compassionate God,” a sentence in very frequent use among the Mohammedans in’ matters sacred and profane, Col. iv. 17. Bithynia, boundaries of this ancient kingdom of Asia, 1 Pet. 1.1. Its various appellations, ibid. Now under the domination of the Turks, ibid. Bituminous Salt, a species of salt generated at the lake Asphaltites, easily rendered vapid, Matt. v. 13. Black Robes of Christian ministers, thoughts concerning the, Matt. xxviii. 3. Βλασφημια, Bachem, its import when used in reference to God, Matt. ix. 3; xv. 19; John x. 33; Acts vi. 11; 1 Cor. iv. 12; 2 Tim. iii. 2: when applied to man, iid. Among the Jews all who heard a blasphemous speech were obliged to rend their clothes, and never to sew them up again, Matt. xxvi. 65. Blasphemy against the Holy Ghost, inquiry into the mean- ing of this expression, Matt. xii. 31, 32. Dr. Light- foot’s vindication of this phrase and its context from a false gloss of some commentators by numerous cita- tions from rabbinical writers, Matt. xii. 32. Blessing, Jewish form of, before and after meat, Matt. xiv. 19; xxvi. 26. The Mohammedan form of, Matt. XXvi. 26. Blindness, remarkable cure of, by Cheselden, John ix. 32, Blood, the eating of, forbidden by the law of Moses, Acts xv., in fine. Bloody sweat, instance of a, as related by De Thou, Luke xxii. 44. Blotting out of the book of God, what meant by this phrase, Luke x, 20. Boanerges, inquiry into the derivation of this word, Mark iii. 17. Why, in the opinion of some, this sur- name was given to the sons of Zebedee, ibid. Board, account of the, borne by the criminal in China, to which the accusation is affixed, Matt. xxvii. 37. Bohemian Version of the Scriptures, short account of the, Introduction to the Gospels and Acts, p. 18. Boiga, copious extract relative to this serpent from Ce- pede’s History of Oviparous Quadrupeds and Ser- pents, Matt. x. 16. Boldon Book, account of the, Matt. xxi. 34; I Cor. vii., in fine. Boot abe} a name of the Deity among the Hindoos, Luke i. 68. Borrowing and lending, Christian precept concerning, Matt. v. 42. Bosc, (Peter du,) account of this French Protestant di- vine, 1 Cor. ii. 3. Βοσκεω, in what this word differs in import from ποιμαι- vew, John xxi. 15. Bottles of the ancients ordinarily made of goat’s skin, Matt. ix. 17; Luke v. 37. Bounarbachi, a village on the site of which the ancient city of Troy is supposed to have stood, Acts xvi. 8. Boxing match between Entellus and Dares, Virgil’s description of the, 1 Cor. ix. 26. Boyd, (H. S.,) observations by this Greek critic on two remarkable laws to which the Greek article is univer- sally subjected, Eph. vi., im fine. The influence of these rules on certain passages in the Septuagint Ver- sion, and also in the New Testament, shown to bea very powerful auxiliary evidence in favour of an es- sential article of the Christian religion, viz., the Divie nity of Jesus Christ, ibid. Boyle, anecdote relative to his great reverence for the name of God, 2 Cor. xii. 4. Βραβευτης, the person who awarded the prize to the vic- tor in the ancient Grecian games, 1 Cor. ix. 27. Brahma, the Hindoo deity in his creative quality, Luke i. 68; John i. 14. Branches of Supplication, ἱκετηρίας ϑαλλοι, import of this phrase as used by Herodian and others, Heb, v. 7. 1 INDEX TO THE NEW TESTAMENT. Breakung of the bread, essential in the right administra- tion of the Lord’s Supper, Matt. xxvi. 26. Bride, how long a woman was considered among the Jews to be a, after marriage, Matt. ix. 15. British and Foreign Bible Society, great extent of its operations, Rev. xiv. 6. Brute creation, doctrine of the restoration of the, to a state of happiness considered, Rom. viii., im fine. The sacred canon totally silent upon this subject, id. Se- vera! reasons produced to show that this doctrine is not destitute of probability, iid. Burying in towns, churches, and chapels, observations on the great impropriety of, Luke vii. 12. Caduceus, the peculiar badge or ensign of the ancient heralds, Matt. iii., in fine. The Caduceus, or rod of Mercury, evidently borrowed from the Scripture ac- count of the rod of Moses, Matt. iii., in fine. Cesar, remarkable saying of, respecting his mutinous soldiers, Tit. i. 16. Casarea Philippi, where situated, Matt. xvi. 13. 115 an- cient names, iid. Caftans, among the Asiatics, what, Matt. xxii. 11. To refuse to accept or wear the caftan deemed the highest insult, ibid. Caiaphas, the high priest, some account of, Matt. xxvi. 3. Caius Caligula, remarkable saying of Tiberius Cesar concerning, Luke iii. 1. Calendar of the ancient Romans, in which are incorpo- rated the festivals, &c., of the present Romish Church, Rom. xvi., in fine. Calvary, the place of our Lord’s crucifixion, why proba- bly so named, Matt. xxvii. 33. Camel passing through the eye of a needle, a proverbial form of expression among the ancients, Matt. xix. 24. Examples produced, ibid. Cana of Galilee, its situation, John ii. 1. Candace, Bruce’s observations respecting the territory under the subjection of this queen, Acts viii. 27. Strabo’s account of a queen of the Ethiopians of this name who reigned before the commencement of the Christian era, wid. Candace a common name of the queens of Ethiopia, according to Pliny, ibid. Candia, how the island of Crete obtained this appellation, Preface to Titus. Candles, always lighted by the Jews at the commence- ment of their Sabbath, Luke xxiii. 54. Solemn pre- cept to this effect, ibid. Caoinan, particular description of this funeral solemnity of the Irish, Matt. ix. 32. Capernaum, situation of this famous city of antiquity, Matt. iv. 13; John vi. 17. Carabas, Philo’s account of this man’s being invested by the inhabitants of Alexandria with the mock ensigns of royalty in derision of Agrippa, whom Caligula had go tetrarch, Matt. xxvii. 29. Carthaginian ambassadors, very humiliating manner of their snpplicating the Romans for peace, as related by Polybius, Luke vii. 38. Castor and Pollux, fable concerning, Acts xxviii. 11. Catholic, reason given by C&cumenius why this epithet was given to the epistles of James, Peter, John, and Jude, Preface to James. A more probable conjecture proposed, tid. Cauponari bellum, import of this phrase, 2 Cor. ii. 17. Cedron, situation of this very small rivulet, John xviii. 1. beri has no countenance in the sacred oracles, Heb. Xu. 4. bite situation of this sea-port, Acts xviii. 18; Rom. xvi. 1. Census of the Romans, by whom instituted, Luke ii. 3. Account of its institution by Dionysius of Halicarnas- sus, iid. In what a Roman census consisted, zbid. This census probably similar to that made in England in the reign of William the Conqueror, did. Centaur, the name of a vessel mentioned by Virgil, Acts xxviii. 11. Centwrion, derivation and import of this word, Matt. xxvii. 54; Acts x. 1. Certificate, form of the, anni Saxon ancestors, of a man’s having purchased his own freedom, with an - = 1 English translation. 1 Cor. vii., rd i Form of the certificate of one having purchased the liberty of ano- ther, id. Form of the certificate of redemption in behalf of one departed, ἡ id. Form of the certificate of a manumitted to pe devoted to the service of God, ibid. Chacham, one of the supreme officers in the Jewish sanhedrin, Matt. xx. 21. Chalcedon™. account of four species of this semipellucid gem, Rev. xxi. 19. Χαλκὸς nywv, sounding brass, a figure of speech for a trumpet, 1 Cor. xiii. 1. Citations from Homer and Virgil in illustration of this sense of the phrase, ibid. Chanderaym, account of this Hindoo fast, Matt. ix., in ne. Chappars, the posts or messengers of the Persian mo- narchs, Matt. v.41. Have the royal authority for press- ing horses, ships, and even men, to assist them in the business in which they are employed, hid. Charger, ancient acceptation of this word, Matt. xiv. 8. Χαρις, twelve acceptations of this word in the Scriptures ointed out, Rom. i. 7. Charity, inquiry into the derivation and original accep- tation of this term, 1 Cor. xiii. 1. Chazan, an officer in the Jewish synagogue, Matt. ix. 18. Xeupidec, gawntlets, account of this species of defensive armour, Eph. vi. 13. he reas among the primitive Christians, what, Acts xiv. 23. Chel, the wall that separated the court of Israel from the court of the Gentiles, Eph. ii. 14. Xnpa, translated widow, probably sometimes used as the name of an office, 1 Tim. v. 10. Cherem, translation of a form of the, from Buxtorf’s Tal- mudical Lexicon, 1 Cor. xvi. 22. Chief priests, among the Jews, who, Matt. ii. 4. Child of God, who properly so called, Matt. v. 45. Children, among the ὑπὸ frequently employed in pub- lie acclamations, Matt. xxi. 16. Children of the bridegroom, who, among the Jews, Matt. ix 15; Chimera, the name of a vessel mentioned by Virgil, Acts xxviii. 14. Chios, an island famous in antiquity for its extraordinary wines, Acts xx. 15. Χίτων, Bishop Pearce’s observations on the import of this word, Luke vi. 29. In what it differed from the ἐματίον, ibid. Chonos, see Konos. Chopping off the different members of the body seriatim, first the feet, then the legs, arms, and head, an ancient mode of punishment, still in use among the Chinese, Matt. xxiv. 50. Chotham, TIN, a frequent sense of this word in rabbi- nical writings, Rom. iv. 11. Xpeva, Bishop Pearce’s remark on the import of this word, Luke x. 42. Χρησϑαι Κρητίσμῳ, how these words came to import, to deceive, Tit. 1. 11. ᾿ Chrestus, mentioned by Suetonius in his life of Claudius, very uncertain who, Acts xviii. 2. _ 8 Christ, of the same import with Messich, Luke ii. 11. Should always have the demonstrative article + ance Matt. i. 16. The rectilinear ancestors of Jesus the Christ among the most illustrious of the human race, Matt. i. 1. The commonly received Greek text of Matthew, which contains an account of Christ’s gene- alogy, most evidently defective, Matt. i. 11. This deficiency supplied, and the sacred text rendered per- fectly consistent with itself, by means of a very impor- tant various reading which is supported by many ma- nuscripts, iid. List, in collateral columns, of the three times fourteen generations from Abraham to Christ. as corrected by these manuscripts, iid. Consideration= ‘on the best mode of reconciling and explaining the accounts of the genealogy of our Lord, as given by Matthew and Luke, Luke iii., in fine. The three offices of prophet, priest, and king, never united except in the person of Christ, Matt. i. 1,16. What probaly gave the first idea to the ancient painters of representing Christ in the manger, with a glory surrounding his ΧΧΙΧ INDEX TO THE NEW TESTAMENT. head, Matt. ii. 9. Sturm’s reflections on the place of | Coals of fire, heaping of, upon the head, a metaphor taken Christ’s nativity, Matt. ii., in fine. Thoughts on the temptation of Christ in the wilderness by a corres- pondent, Matt. iv., im fine Reflections on Christ’s last journey to Jerusalem, a circumstance narrated by all the Evangelists, Matt xxi., in fine. Bishop Newcome’s critical remarks on the anointing of Christ as recorded by Matthew, Mark, and John, Matt. xxvi., in fine. The question whether Christ ate the passover ith his dis- ciples before he suffered, largely considered, ibid. In- quiry into the Janguage of Christ’s exclamation on the eross, as related by Matthew and Mark, Matt. xxvii. 46. The doctrine of the two natures in Christ, the human and the Divine, the only ground on which the Scriptures which speak of him, either in the Old or New Testament, can be rationally explained, John xii. 34. Bishop Pearce’s enumeration of the several ap- pearances of Christ during the forty days which elapsed between his resurrection and ascension, John xxi. 14; Acts i. 3. Christianity, observations on the manner of its propaga- tion, Acts xviii., in fine. Christians, remarks on the origin of this appellative of the disciples of the Lord, Acts xi., in fine. Chronological Tables. Tables extending from A. M. 3999 to A. D. 100, in which the years of the reigns of contemporary kings and rulers are reduced to the years of thirteen different eras, to which are added the years of the principal ecclesiastical cycles, with other nota- tions of time, Tables I. and II. atthe end of Acts. Ta- ble of remarkable events from B.C. 6, to A. Ὁ. 100, in which the year of the world, the year from the building of Rome, and the year before or after the birth of Christ of each event, are carefully noted, Ta- ble IIL., at the end of Acts. Chronus, a divinity of the Carthaginians, to whom they sacrificed many of their children, Rom. ix., im fine. Horrible mode in which these children were put to death, zbid. Chrysolite, some account of this precious stone, Rev. xxi. 20. Chrysoprasus, a variety of the chrysolite, Rev. xxi. 20. Chrysostom, extract from his fifth homily, Περι Ακατα- Ankrov, (translated by H. 8. Boyd,) concerning the Di- vinity of Jesus Christ, Eph. vi., a jine. Church, derivation of the word, Matt. xvi., in fine. De- finition of the word according to the nineteenth article of the Church of England, i4id. What is implied in its construction and edification, Acts ix. 31. The cry of ‘‘the Church is in danger,” by whom generally echoed, Acts xix., in fine. Circulation of the blood in the animal system, probably not unknown to the great apostle of the Gentiles, Eph. iv. 16. Account of some wonderful phenomena in the animal system with which the circulation of the blood is accompanied, Heb. xi., in fine. Astonishing influ- ence which angry or irritating language has on the circulation of the blood, James iii. 6. a what constituted a, among the Jews, Matt. iv. 13. Clauda, an island near Crete, now called Gozo, Acts XxXxvii. 18. Claude’s excellent remarks on the subjects treated of in the second chapter of Luke’s Gospel, Luke ii., im fine. Cleanthes, citation of a passage from this writer, in his hymn to Jupiter, almost in the same words with that which St. Paul most probably quoted from the Pheno- mena of Aratus in his celebrated sermon at Athens, Acts xvii. 28. ee of Oxenford, Chaucer's character of the, 1 Tim. iii Clitophon, remarkable saying of, on having received a let- ter from Leucippe, 1 Cor. ix. 22. Clothed with a person, import of this Greek phraseology, illustrated by citations from Chrysostom, Dionysius of Halicarnassus, and Eusebius, Rom. xiii. 14; I Pet. v. 5. ioud, employed metaphorically by the ancients to de- note a great number, Heb. xii. 1. Clypeus, see σπις. Cnidus, where situated, Acts xxvii. 7. XXX from smelting metals, Rom. xii. 20. Its import, ibid. Cohort, among the Romans, what, Acts x. 1. Account of the Italian band or cohort, with an ancient inscrip- tion given by Gruter, relative to it, zd. The cohort of Augustus mentioned by Suetonius, and its name found by Lipsius on an ancient marble, Acts xxvii. 1. Colony, SEE Κολωνία, Jewish definition of this term, Acts xvi. 12. Colosse, or Colassa, where formerly situated, Preface tc Colossians. Brief sketch ofits revolutions, iid. The ancient city destroyed by an earthquake in the reign of Nero, ibid. Colossians, Epistle to the, when written, Preface to the Epistle. Style of this apostolical letter, ibid. Colossus of Rhodes, account of this very celebrated statue of antiquity, Acts xxi. 1. Columella’s advice to the ploughman respecting the use of the goad, Acts ix. 5. Coming of Christ, various acceptations of this phrase in the sacred writings, Preface to the Second Epistle to the Thessalonians. Coming in the name of another, import of this phrase as used by the rabbins, John v. 43. Common swearing, ancient Jews notoriously guilty of, as shown by numerous extracts from their own writings, Matt. v. 37; James v. 12. Compassion, its powerful effect upon the animal system, Matt. ix. 36. Conclamatio, and Conclamatum est, what the Romans meant by these words when employed in their funeral solemnities, Matt. ix. 32. Condemnation, apostolic doctrine of, John xx. 23. Conscience, the question, ‘‘ What is conscience ?” largely considered, Heb. xiii., in fine. Consolation of Israel, a name among the Jews for the Messiah, Luke ii. 25; Acts xiii. 15. Frequently used in the form of an oath, Luke ii. 25. Constantia, see Salamis. Constantine the Great, conversion of, and the amazing influence of this event on the whole Roman world, Rey. vi. 12-17; xii. 4, &e. Conversation, very remarkable, between a white man and a negro, Mark x. 50. Conversation, derivation and import of the original term thus translated, 2 Cor. i. 12. Conversion of Saul of Tarsus, in the opinion of Lord Lyttleton, an illustrious proof of the truth of Chris- tianity, Acts ix. 16. Coos, an island of the Grecian archipelago, formerly famous for the worship of Esculapius and Juno, and for being the birthplace of Hippocrates and Appelles, Acts xxi. 1. Coptic Version, Introduction to the Gospels and Acts, Cor, the largest measure of capacity among the Hebrews, whether for solids or liquids, Luke xvi. 7. Corinth, a celebrated city, formerly the capital of all Achaia, or Peloponessus, Acts xviii. 1. Greatly cele- brated for its statues of Venus, the Sun, Neptune and Amphitrite, Diana, Apollo, Jupiter, Minerva, &c., Preface to the first Epistle to the Corinthians. Why this city was called by Cicero Totius Lwmen Gracia, “ The Eye of all Greece,” ibid. Corinth destroyed by the Romans under Mummius, iid. Rebuilt by Julius Cesar, and again became an important city, id. Now under the domination of the Turks, iid. Corinthians, in their pagan condition, excessively disso- lute, public prostitution forming a considerable part of their religion, and the multiplication of prostitutes being a constant subject of prayer to their idols, Pre- face to the First Epistle to the Corinthians. Corinthians, First Epistle to the, its authenticity demon- strated by Dr. Paley, Introduction to the Epistle. Ana- lysis of this Epistle, Preface to the Epistle. The thir- teenth chapter from an ancient manuscript, (containing the first English translation of it known to exist,) with all its peculiar orthography, points, and lines, 1 Cor. xiii. 1. General observations on this apostolic letter, 1 Cor. xvi., in fine. Η Corinthians, Second Epistle to the, its authenticity de- 1 INDEX TO THE NEW TESTAMENT. monstrated by Dr. Paley, Introduction to the Epistle. Substance of 1 Dr. Lightfoot’s observations relative to the date of this Epistle, id. Dr. Whitby’s remarks upon the same point, Preface to the Epistle. General analysis of this apostolic letter, ibid. Cornelius, remarks on the wonderful circumstances with which the conversion of this Roman centurion was accompanied, Acts x., in fine. Cornelius Gallus, sentiment attributed to, very similar to a passage in the Apocalypse, Rev. ix. 6. Courts = judicature among the Jews, Dr. Lightfoot’s observations on the legal proceedings in the, Matt. v., in fine. Covenants, inquiry into the practices of the ancier_ts in the formation of, Matt. xxvi. 28. Cranache’s remarkable reply, when asked why he put no wound on either side of his figure of Christ crucified, John xix. 34. Creare, ‘‘to create,’ several citations produced to show that the Romans employed this term when speaking of the appointment of magistrates, 1 Pet. ii. 13. Creeshna, an incarnation of the Supreme Being, accord- ing to the theology of the ancient Hindoos, John i. 11, 14. Remarkable words of, as related in the Bhagvat Geeta, Matt. iii. 15; John i. 11, 14, xii. 26, xv. 5, 7. Crete, sketch of the revolutions of this island from its first mention in history to the present time, Preface to Titus. Homer’s description of its ancient condition, ibid. Various names by which it was formerly known, tid. Now called Candia, ibid. Criminal code published by Joseph II., late emperor of Germany, remarkable character of the, Matt. v. 21. Criminals punished by the Jews at the times of the pub- lic festivals, Matt.xxvi.5. A constant practice among the Romans to oblige criminals to bear their cross to the place of execution, Matt. xxvii. 32. This illus- trated by a quotation from Plutarch, ibid. Raiment of the criminals claimed by the executioners both in ancient and modern times, Matt. xxvii.34. Criminals frequently offered up in sacrifice to the gods, Rom. ix., in fine. Crown of thorns, the Greek words so translated more pro- bably mean the acanthine crown, or crown formed of the herb acanthus, Matt. xxvii. 29. Crowns worn by the victors in the Olympic, Pythian, Nemean, and Isthmian games, of what constructed, 1 Cor. ix. 25. Crucifixion, particular description of this very ancient mode of punishment, Matt. xxvii.35. Formerly very common among the Syrians, Egyptians, Persians, Greeks, Romans, and the ancient Hindoos, iid. Still in use among the Chinese, iid. Crucifixion proba- bly introduced among the Jews by the Romans, wid. Considered the most shameful of all punishments, ibid. Citations from Horace, in which there is allusion to this punishment, ibid. Cup, observations on the denial of the, to the laity by the Romanists in their administration of the Eucharist, Matt. xxvi. 27; 1 Cor. xi., in fine. Cup of trembling, probably an allusion to the ancient me- thod of taking off criminals by a cup of poison, Matt. xxvi. 39; Heb. ii. 9. Cupid and Psyché, an ancient allegory by which mar- riage is happily illustrated, Matt. xix. 6. Particular description of the very beautiful allegorical repre- Sentation of the marriage union on an antique gem ceptable the marriage of Cupid and Psyché, Matt. xix. 6, Curtvus, (M.) history of his devoting himself to death for the welfare of the Roman state, Rom. ix., in fine. Cutting in tivo, an ancient mode of punishment, men- tioned by sacred and profane writers, Matt. xxiv. 50. Cutting off the hair, a sign of great distress, and prac- tised on the death of near relatives, 1 Cor. xi.5. ο- men, when reduced to a state of slavery, had their hair eut off, did. Cycles, Ecclesiastical, account of some of the most re- markable, Preface to Matthew. , description of this ancient musical instrument, 1Cor. xiii.1. Winged cymbal, a periphrastical expres- Cyrene, where situated, Actsii.10. When built, accord- me to Eusebius, Acts xi. 20. Its present appellation, Daily bread, see Extovowov. Aaimov, never used by the inspired writers in a good sense, Luke iv. 33. “Remarkable passage in Herodo- tus in which this term is exible in a similar man- ner to that in the New Testament, Luke ix. 39. Dis- tinction made by heathen writers between δαίμων and Geoc, Acts xvii. 18, Damascus, how it could be said to have been under the ‘overnment of an Arabian king in the time of St. Paul, 2 Cor. xi. 32. Damnameneus, AAMNAMENEYS, one of the six Ephe- sian characters, Acts xix. 19. Its import according to Hesychius, ibid. Damordara, or Darmadévé, the Indian god of virtue, Luke i. 68; John i. 14. Darkness at the time of owr Lord’s crucifixion, observations concerning the, Matt. xxvii. 45, Citations from an- cient writers in which it is supposed there is an allu- sion to this preternatural darkness, iid. David, in what sense those scriptures are to be under- stood which state David to have been ὦ man after God’s own heart, Acts xiii. 22. Day, Jewish division of the, Matt. xxviii. 1. Day of judgment, various acceptations of this phrase in the sacred canon, Matt. xi. 24. Dayspring from the sky, ἀνατολὴ εξ ὕψους, Wakefield’s criticism on this remarkable passage in the Benedictus, Luke i. 76. A more probable view of this portion of holy writ, Rev. vii. 2. Deacon, the lowest ecclesiastical officer in the apostolic age, Matt. xx. 26. Account of the office of deacon in the Romish and English Churches, Acts vi. 4. Dead, rabbinical notions relative to the mode in which God will raise the, 1 Cor. xv. 52. Dead body, binding a, to a living man, (who was obliged to carry it about till the contagion from the putrid mass took away his life,) a mode of punishment among some ancient tyrants, Rom. vii. 24. Citation from Virgil, in which this punishment is painted in all its horrors, id. Remark of Servius on this passage in Virgil, ibid. Death, three kinds of, mentioned in the Scriptures, John v.25. Thoughts on all mankind having fallen under the empire of death through the original transgression, Rom. v., in fine. Beautiful personification of death by St. Paul, 1 Cor. xv.54. The destruction of death pre- dicted by Isaiah and Hosea necessarily implies the re- Vivification of all that have ever been subjected to his ee hence the doctrine of a GENERAL resurrection, 1 Cor. xv. 26, 54. How death is usually represented in ancient paintings, 1 Cor. xv. 55. Death of Christ shown to be an atonement, or expiation, for the sins of the world, Rom. iv., in fine. Debtors, Insolvent, see Insolvent Debtors. Decapolis, where this country was situated, Matt. iv. 25. Why so named, ibid. Dire a, God, thoughts concerning the nature of the, cts zs Dedication, feast of the, why instituted, John x. 22. Time of its celebration, id. Defensive armour of the ancients, particular description of the, Eph. vi. 13. Aeurvov, supper, the principal meal among the ancient Jews, Greeks, and Romans, Luke xi. 37. Δεισιδαιμονεστερος, probably used by St. Paul in a good sense, Acts xvii., in fine. Its derivation, iid. Δεισιδαιμονια, synonymous with φοβοθεια, according to Hesychius, Acts xvii., in fine. Definition by Suldas to the same import, ibid. This word similarly em- ployed by Herodotus and Josephus, i#id. See also Acts xxv. 19. ; Delaney, copious extract from this writer, respecting the unlawfulness of eating blood, Acts xv., τὴ ἤπιε. Demoniacs, the plain and obvious meaning of this term, Matt. iv. 24. Reason given by Dr. Lightfoot why Ju- dea, in our Lord’s time, abounded with demoniacs, sion among the Hebrews for the Egyptian sistrum, δά, Matt. viii. 16. 1 XXX1 INDEX TO THE NEW TESTAMENT. Demonism, notion of some that this was a vulgar error current in our Lord’s time and in that of his apostles, considered, Matt. viii. 16, xii. 43; Mark ix. 25; Luke ix. 1; Acts xix. 12. Silly trifling of some commenta- tors on the cases of demonism recorded by the evan- gelists, Matt. viii. 34; Mark v. 4, 9; Luke viii. 33; Acts viii. 7, xvi. 18. ‘ Demons, material, of the Chaldaic philosophy, account of the, by Psellus, Luke viii. 31. Denarius of the Romans, what, Matt. x. 29, xviii. 28, xx. 2; Luke x. 35; John vi. 7, xii. 5. ᾿ Devil, whence this word is derived, Matt. iv. 24. The name of this apostate spirit nearly the same in most European languages, ibid. : Δίαβολος, Devil, not found in any part of the sacred wri- tings in the plural number when speaking of evil spi- rits, and why, Matt. iv. 24; Jude 9. Derivation of the word, Matt. iv. 24, xiii. 19. This word some- times imports a calumniator, talebearer, whisperer, or backbiter, Eph. iv. 27; 1 Tim. iii. 11; 2 Tim. in. 3; Tit. iii. 3. Diana, temple of, at Ephesus, its former magnificence and dimensions, Acts xix. 24. Reduced to ashes by Erostrates on the same night in which Alexander the Great was born, isid. Afterwards rebuilt and adorned, ibid. Now a Turkish mosque, ibid. Account of a beautiful representation of this temple on a medal en- grayed by Montfaucon, iid. Medals of this descrip- tion thought by some to be what is meant by the silver shrines which Demetrius made for Diana, iid. These silver shrines more probably small portable representations of the temple of Diana, bought by strangers as matters of curiosity, and for purposes of devotion, zbid. Diana of Ephesus, an ancient object of idolatry widely different from Diana the huntress, Acts xix. 27. Ge- neral description of the statues of this goddess which still remain, ibid. Reasons for believing that, by the statue of the great goddess Diana, the pagans intended to represent “ Nature full of varied creatures, and mo- ther of all things,” aid. Διαϑηκη, derivation and import of this word, Preface to Matthew, p. 27. Dr. Macknight’s observations, Heb. ix., in fine. Didrachma, what, Matt. xvii. 24. Didymus, import of this name, John xi. 16. Dii Majores, among the Greeks and Romans, their num- ber and names, Acts xix. 27. Dii Manes, customary among the ancient heathens, in the time of any plague or public calamity, to sacrifice one of the lowest or most execrable of the people to these infernal] géds, Rom. ix. 3. Dii Minores, among the heathen, who, Acts xix. 27. Δικαίοω, seven acceptations of this word in the New Tes- tament pointed out, Rom. i. 1% Δικαιοσυνὴ, ten acceptations of this word in the New Tes- tament, Rom. i. 17. Atxacra, why heathen judges were so named, 1 Cor. vi. 1. Δικη, Diké, Justice, personified by Hesiod, and repre- sented as a goddess, Acts xxviii. 4. The ancient Mal- « tese seem to have had a similar idea, izd. Awoxew, rendered to persecute, a forensic term, Matt. ie WUE Dionysian period, account of this very celebrated eccle- siastical cycle, Preface to Matthew, p. 34. Dionysius the Areopagite, saying attributed to this man which is supposed to have an allusion to the preterna- tural darkness at the time of our Lord’s crucifixion, Matt. xxvii. 45. Disciple, import of the original word so translated, Matt. v. 1, x. 24. Discipline, absolute necessity of, in the Christian Church, 1 Cor. v., in fine. Dispositions, four kinds of, as stated in the Midrash Ha- naalam, James i. 19. Divine inspiration, Dr. Whitby’s observations on the va- rious manners in which it was granted to the sacred writers, Introduction to the Gospels aa Acts, § I. Divinity of Christ demonstrated, Matt. xii.6, H, xv. 30, Xviii, 20, xxviii. 18; Luke v. 21, xxii. 43; John i, 1, ΧΧΧΙΪ ii. 24, iii. 18, v. 8,19, 20,21-Οϑ, xviii.6, xxi.28; Acts vii. 59; Rom. ix. 5; Eph. iv. 7; Col. i. 16, 17, iii. 11; Tit. ii., in fine; Heb. i. 3, &c., et im fine; 111. 4; 2 Pet. i. 1; Rev. v. 13; xxii. 16. Divorce, doctrines of the two great schools at Shammai and of Hillel respecting, Matt. xix. 3. Divorcement, form of a bill of, among the Jews, Matt. v. 31; 1 Cor. vii. 10. Dobe sacred animal among the ancient Egyptians, Rom. i. 23. Deg eyes on and original import of this term, Acts xvi. 4. Aoxew, various acceptations of this word, Luke viii 18; 1 Cor. vii. 40, x. 12. Often an expletive, Luke viii. 18. Dominus, a title refused by the emperors Augustus and Tiberius, Acts xxv. 26. Affected by some of the suc- ceeding emperors, ibid. Celebrated saying of Tiberius relative to this title, ibid. Doob, among the Hindoos a species of small salad, 1 Cor. Vii., in fine. Its mystical import when employed in the ceremony of the manumission of a slave, ibid. Door, metaphorical acceptation of this term among the rabbins, Rev. iii. 20. Dorcas, import of this name, Acts ix. 36. Δωρον, 31717, its different acceptations, Matt. v. 24. Aopv or Lance, account of this military weapon of the ancient Greeks, Eph. vi. 13. Δοσις and Δωρημα, indifferently translated in our version gift, distinction between, James i., in fine. Δουλεια and Aazpeca explained, see Rom. xii. 1. Aovdoc, inquiry into the import of this term, Rom. i. 1, vi. 16. Doxology of the Lord’s Prayer, rejected by Griesbach, Wetstein, and the most eminent Greek critics, Matt. vi. 18. Variously writtea in the manuscripts, iid. Certainly very ancient, and probably genuine, ibid. Drachma of the Greeks of about the same value as the Roman denarius, Luke xv. 8. Drag-net, the proper meaning of caynvn, Matt. xiii. 47. Dragon, when this military standard was introduced among the Romans, Rev. xii.2. The standard, and me image of the dragon itself, of a purple or redcolour, ibid. Draught, see Adedpov. Drawing nigh to God, a phrase of very frequent occur- rence, in the sacred writings, whence it originated, Matt. xxvii. 6. Dress, Rev. J. Wesley’s remarks on, 1 Tim. ii., im fine. Dropsy, why this disorder is so named, Luke xiv. 2. Drowning with a great weight hung on the neck, an an- cient mode of punishing criminals, Matt. xviii. 6; Luke xvii. 2. Drusilla, wife of Felix, some account of, Acts xxiv. 24. Dust, shaking off the, from the clothes or feet, what this symbolical action imported among the ancient Jews, Matt. x. 14; Acts xiii. 51. Dust, throwing of, into the air, a mark among the an- cients of the greatest contempt, Acts xxii. 23. Dying daily, citations from Philo, Libanius, and Livy, to show that this is an ancient form of speech for con- tinual exposure to a violent death, 1 Cor. xv. 31. Eagle, fhe, was the Roman ensign, Matt. xxiv 78; Rev. xii. 12. Ear, consecrated by the ancients to Memory, Matt. xvii. 14. Earth, notions of the ancients respecting its origin and formation, 2 Pet. iii. 5. The earth’s rotation round its axis the cause of the regular succession of da and night, Heb. xi., in fine. Its spheroidal figure, 2 Pet. 111. 5: East, opinion predominant throughout the, about the time of our Lord’s nativity, that some great personage would soon make his appearance for the deliverance of Israel, and obtain universal empire, Matt. ii. 3. Gieaons from Suetonius and Tacitus to this effect, thid. Easter, Christian, rules by which the time of this move- able festival is ascertained, Acts xii. 4. East Indian ink, how made, Col, ii. 14. The whole of 1 INDEX TO THE NEW TESTAMENT. it readily discharged from the paper by the application of a wet sponge, wid. Ecclesiastical works, alphabetical list of, referred to in the various readings quoted occasionally in these notes, with the times in which they are supposed to have been aa Introduction to the Gospels and Acts, pp. 25, Eyecy, citations from classical writers to show that this word, without the negative particle, is synonymous with οἱ πλουσιοι, the rich, and vice versa, Matt. xiii. 12. Eclipse of the sun by the interposition of the moon, shown not to have been the cause of the darkness over the land of Judea at the time of our Lord’s crucifixion, Matt. xxvii. 45. Lr οἰκονομία, definition of, by Dr. Macknight, Eph. i. 10. Eden, its derivation and import, Luke xxiii. 43. Eyyvoc, surety, in what it differs from μεσίτης, mediator, eb. vii., in fine. Fey, boundaries of this extensive country of Africa, ets li. 10. Egyptian, Josephus’s account of a commotion occasioned by an, in the apostolic age, Acts xxi. 38. Great dis- crepancy in the numbers stated by St. Luke and Jose- phus to have been assembled on this occasion, how accounted for by Dean Aldridge, wid. Another mode of solving the difficulty,. id. Egyptians, formerly a settled be ief among these people that their gods, in the likeness of men or animals, oc- casionally descended to the earth, and travelled through different provinces, to punish, reward, and protect, Acts xiv. 11. Ex, Thou art, a word above the door of the ancient tem- ple of Delphos, on which Plutarch has written an ex- press treatise, 2 Tim. ii. 19. EvAkpwvera, and EvAccpwne, derivation and import of these words, 2 Cor. i. 12. Evpnvn, nine acceptations of this word in the New Tes- tament pointed out, Rom. i. 7. Εἰς τὸν ovpavoy, a Jewish phrase for εἰς τον Θεον, Luke xv. 18. Exyew and Exyva, used in the Septuagint in a sacrificial sense, Matt. xxvi. 28. ExxAnoca, this word, generally translated church, means an assembly of any kind, good or bad, lawful or un- lawful, Acts xix. 32. Ἐλαχίστοτερος, observations on this singular expression of St. Paul, Eph. iii. 8. b Eleazar, manner in which this Jew of the apostolic age is said to have ejected demons, as related by Josephus, Acts xix. 14. ᾿ Election and Reprobation, unconditional, doctrine of, considered, Rom. ix., in fine; 1 Thess. i. 4; Heb. iii. 10; 1 Pet. i. 2. rnd Electorates of the holy Roman empire, period of their in- stitution involved in great uncertainty, Rev. xvii. 9. Their original number, wid. Brief sketch of the very great influence of the sovereigns of these states before and at the period of the Reformation, wid. Ἔλεγχος, demonstration, logical definition of this word, Heb. xi. 1. Aristotle’s definition, ibid. Ἐλελευ τη. words with which the pans, or hymns in ho- nour of Apollo, commenced and terminated, a manifest corruption of the Hebrew 1957 jallelu Yah, Rev. xix. 1: Ἑλευϑερος, translated freeman, properly imports freedman, Cor. vii., in fine. Synonymous with libertus among the Romans, ἐτά. Ηλικία, its import, Matt. vi. 27. Elizabeth, import of this name, Luke i. 60. Ἕλληνες, Greeks, very extensive meaning of this word among the ancient Jews, Mark vii. 26. In what ‘E/- Anvec, differs from Ἕλληνισται, Acts vi. 1. Ellipsis, or oval, the figure of every planetary orbit hi- therto discovered, Heb. xi., in fine. Elymas, inquiry into the import of this name, Acts xiii. 8. Huepa often has the import of judgment, for which some examples are produced, 1 Cor. iv. 3. ‘ Emerald, account of this precious stone, Rev. xxi. 19. Emperors of Germany, ST revolutions in the kind of ( Vou. I. power appertaining to ine, from the ninth to the four- teenth century, Rev. xvii. 9. Ἐμπλησθηναι sometimes imports to be satisfied, lobe grati- fied, and to enjoy, Rom. xv. 24. Citations from AS lian, Maximus Tyrius, and Homer, in which this word is to be thus understood, ibid. Enchus, Eyxve, or spear, form of the, among the ancient Greeks, Eph. vi. 13. Engrafting, mode of, among the Romans, according to Virgil, Rom. xi. 22. Engraved stones, sometimes placed over the principal gates of cities and fortresses, in ΠΡ πο ποίει coun- tries, specifying the date of erection, repairs, &c., and containing some religious sentiment or verse from the Koran, 2 Tim. ii., in fine. Enigma attributed to Lactantius, Matt. xxiii. 33. Ensigns, different sorts of, among the ancient Romans, Rev. xii. 14. Entellus and Dares, Virgil’s account of the boxing match between, 1 Cor. ix. 26. Envy, beautiful personification of this vice by Ovid, with Addison’s elegant and nervous translation, Rom. i. 29. Edeoia ypaupata, Ephesian characters, account of these amulets by Suidas, Hesychius, and Clemens Alexan- drinus, Acts xix. 19. Ephesians, very corrupt state of this people in the apos- tolic age, Eph. v. 7. Ephesians, Epistle to the, demons'rated by Dr. Paley to be an authentic letter of St. Pz a, Introduction to the Epistle, pp. 421-426. Consid ration of the disputed point, whether this apostolica: letter was written to the Ephesians or to the Laodiceans, Preface to the Epistle, pp. 427-429. Ephesus, an ancient city of great celebrity, in which was the famous temple of Diana, Acts xviii. 19. Chan- dler’s very impressive description of the ancient and modern condition of Ephesus, iid. The illustrious title of Neocorus said to have been first assumed by this city, Acts xix. 35. : Ephraim, Ephrem, Ephram, or Ephratha, where situated, according to Jerome and Eusebius, John xi. 54. Epicureans, a famous sect of ancient philosophers, Acts xvii. 18. Brief sketch of their doctrines, wid. Why so named, ibid. Epicurus, a celebrated Greek philosopher, when and where born, Acts xvii. 18. Epimenides, an ancient Greek poet, a hexameter line from whom is cited by St. Paul, Tit.i. 12. Reputed a prophet by the Cretans, iid, Citations to this effect from Plato, Diogenes Laertes, and Cicero, iid. Ἑπιουσιον, a word which has greatly perplexed critics and commentators, Matt. vi. 11. Origen’s conjecture concerning its origin, zid. The interpretation of this word given by Theophylact the most probable of any, ibid. Wakefield’s conjecture, δά. ‘To what custom this word has probably an allusion, according to Harmer, tid. Ἐπίσκοπος, bishop, its derivation, Acts i. 20. What the office of ἐπίσκοπος was in the primitive Christian Church, ibid. Ἐπιϑύυμεω, in what sense used by our Lord, Matt. v. 28.. Ἐπίτροπος, various acceptations of this word, Luke viii: 3. What meant by this word in the rabbinical wri- tings, when written in Chaldaic characters, iid. Equal areas in equal times, description of, a law to which every primary and secondary planet in the solar sys- tem is subjected, and probably every other body in the whole material universe, Heb. xi., in fine. This law the necessary consequence ofa universal and continu- ally operating influence diffused throughout nature, which philosophers term gravity or attraction, wid. Equinumeral verses of Leonidas of Alexandria, three curious examples from this poet, Rey. xiii. 18, Ac- count given by Aulus Gellius, of equinumeral verses in the Niad and Odyssey, iid. Eras of the world, short account of the Usherian, Alex- andrian, Antiochian, and Constantinopolitan, Preface to Matthew, p. 4. ᾿ : Eso, an object of idolatrous worship among the ancient Gauls, to whom human victims were offered, Rom. ix., in fine. Ἧ xxxill 1 INDEX TO THE NEW TESTAMENT. Ἐσοπτρου ev αἰνίγμασι, inquiry into the import of this remarkable expression of St. Paul, 1 Cor. xiii. 12. Espousal, the, among the Jews, though the marriage had not been consummated, considered as binding on both sides, Matt. i. 18. A breach of this contract deemed a case of adultery, and punished as such, ibid. The contract could only be legally dissolved by a regular divorce, tid. Essenes, some account of this Jewish sect, Matt. xix. 12. Eternal filiation of the Son of God, remarks on the doc- trine of the, Luke i. 35; Acts xiii. 33; Heb. i., in fine. Eternity of rewards and punishments, in_a future state, shown to be a doctrine of Scripture, Matt. xxv. 46; xxvi. 24; Mark ix. 48-50; John iii. 36; 2 Thess. i. 9. eee beautiful saying of Plutarch relative to, 2 Pet. iii. 8. Ἐθελω, in what sense this verb is frequently used in the Septuagint, Matt. xxvii. 43. Eucharist, observations on the institution of the, Matt. xxvi. 26. Harmonized view of the account given of this ordinance in three gospels and one epistle, ibid. Hvayyedov, Gospel, shown to signify the reward which the bringer of good tidings is entitled to receive, Pre- face to Matthew, pp. 30,31. Other acceptations of this term, Preface to Matthew, p. 31. Evepyeota, Dr. Macknight’s observations on the meaning of this word, 1 Tim. vi. 2. Euphorbus, death of, as related in the Iliad, cited to show how the ancient Greeks plaited and adorned their hair, 1 Tim. ii. 9. Euripides, extract from the Alcestis of, very similar to a saying of St. Paul, 2 Tim. iv. 8. Ewroclydon, in the opinion of Dr. Shaw, one of those tempestuous winds now called levanters, Acts xxvii. 14. Derivation of the word, iid. Ewer and ever, ἃ very happy rendering of εἰς τοὺς atwvac, Matt. vi. 13. Evermore, import of this term, Matt. vi. 13. Evil, thoughts on the origin of, Matt. xiii. 36. Reflec- tions on the mysterious permission of this principle in the world for so many ages, wid. Evil communications corrupt good manners, a saying of St. Paul which, it is generally supposed, he cited from Menander’s lost comedy of Thais, 1 Cor. xv.33. Quo- tations from /Eschylus, Diodorus Siculus, and The- ognis, of similar import, y 3S From whence thou shalt never find redemption. i In Luke ii. 7, the blessed virgin is called SL (=>° Mareem pak, Sarvr Mary. The title to the paragraph, Luke v. 18, &c., is “ The raising of that paralytic person, who had lain thirty-two years, QwgesdgRS$ (sold aS whose name was Alekudemus.”’ Luke vii. 12. Prayer for the dead. And when he approached the gate, he saw a dead man, whom they were carrying out, 59 jl with prayer and lamentation. Doctrine of the merit of good works and repentance, for the purchase of the remission of sins. And I say unto thee, that as a RECOMPENSE (yays awaz) for what she has done, her sins, which are many, are forgiven; for that very cause, that she was worthy of much, or has much merit. tb οἴ) κως But little shall be forgiven to him who has litile merit. Luke vii. 47. The same doctrine is taught chap. xvi. 9. The doctrine of supererogation is glanced at, Luke xix. 9. Jesus said to the multitude, and to his disciples, To-day indeed there is a great salvation to this house, because this man is of the sons of Abraham. That is, he is saved through Abraham’s merit, and his own almsgiving: so I under stand the intention of the original. There is a remarkable addition, Matt. xxvi. 75, which is found in no other version, nor in any MS., and is not noticed by Griesbach. And he (Peter) went out from thence, and wept bitterly, gts οἱ lS 2. and his sin was forgiven him. Matthew xxvil. 52, is thus rendered: And the graves were opened, and the rocks rent, Nog ΩΣ dues aT and the bodies of many saints, WHO HAD SUFFERED MARTYRDOM, rose from their graves. All these examples (and their number might be easily increased) show the family whence this version sprang ; and how little regard, in all these cases, was paid to the Syriac, from which it is said to have been taken; or indeed to any other version: for these, and such like renderings, are evidently made to serve a party, and support a creed. From all this it appears that much dependence cannot be safely placed on this version; and that its various readings, except when they agree with more authentic versions, are worthy of little credit. There is a second Persian version of the four gospels, which Mr. Abraham Wheeloc, professor of Arabic in the university of Cambridge, translated into Latin, and prepared for the press, and actually began to print in 1652; but dying shortly after, it was patronized by Thomas Adams, lord mayor of London, and finished under the care of Mr. Pierson, at the press of J. Flesher, 1657, fol. It seems that Mr. Wheeloc had designed to affix critical notes to each chapter ; and this we find done to the end of the seventeenth chapter of Matthew, about which time it is likely he died ; 20 1 AND ACTS OF THE APOSTLES. for Mr. Pierson, the continuator of his work, says, ΓΝΊΤΙΟ operis, prematurd morte ereptus: death snatched him away at the commencement of his work. And as the regular comment of Mr. Wheeloc appears to have been prepared no farther than to the seventeenth chapter of Matthew, the notes which the continuator found after the close of that chapter, and which most probably Wheeloc designed to be the foundation of more diffuse observations, are all printed at the conclusion of the work. It appears that neither Wheeloc nor Walton knew of more than three MSS. of the Persian gospels ; one of Oxford, one of Cambridge, and one belonging to Dr, Pocock. It has been supposed, Uthink without sufficient evidence, that Wheeloc compiled his Persian text from these three MSS. After carefully collating both this and Walton’s edition, in many places, I think I may safely state, that Wheeloc printed his edition from the Oxford MS., as Walton printed his from that of Pocock. Ina few cases, he introduces in brackels, or with an asterisk, a various reading from the Cambridge MS., rarely from that of Pocock: but in his comment or critical notes, he refers often to both these MSS., giving the most remarkable readings where they differ from the Oxford MS., which he has most evidently followed as his text. That the MS. of Pocock, from which Mr. Wheeloc gives the principal various readings, was the same which Walton printed in the fifth volume of the Polyglott, is demonstrable from a collation of those various readings extracted by Wheeloc from the Pocock MS., which are found to be precisely the same with those in the text and rubrics of that printed in the Polyglott. And that Wheeloc took the Oxford MS. for his text is evident from this, that his various readings are extracted only from the Cambridge and Pocock MSS., collated with that of Oxford. 'The text therefore of Wheeloc is not a corrupted text, or one made up from different MSS. _ It is much more simple and much purer than that in the Polyglott, and appears to have been made by one not warped by any religious system, as Al Tabreezy certainly was; and by one who better understood the genius and composition of the Persian language. As far as I have had the opportunity of examining this version, it appears to me to be taken verbatim from the Latin Vulgate ; and not from the Greek, as some, or the Syriac, as others, have supposed. Jeronymo Xavier, missionary to the Indians, was commanded, by the Emperor Akbar, to translate the four gospels into Persian, that he might examine their importance as a system of religion, Xavier drew up what he called a Life or History of our Lord in Portuguese, which was translated into Persian by a Mohammedan, a native of Lahoor, called Moulanee Abdoos Sitar, or Senurin Kaslon. This work was under the title of The History of Christ, compiled out of the gospels, and from Popish legends, and was presented to the emperor in 1602, who is said to have smiled at it; and well he might, as the genuine history was disgraced with fables. 'The MS. formed for the emperor’s use is now before me; but such a version can be of no importance in Biblical criticism. The work of Xavier was published with a translation and notes by L. De Dieu. THE SAHIDIC. Urrer Egypt, or the part that lies between Cahira and Assuan, had a particular dialect, which in many respects differed from that spoken in Lower Egypt. As this Upper Egypt was called in Arabic απ saced, the dialect has been called Sahidic. See Michaelis. At a very early period, a translation of the New Testament was made into this dialect ; but the remains of this venerable version have long been confined to perishing MSS., till Miinter published some fragments of the Epistles of Paul to Timothy, 4to., Hafniz, 1789. And Georgius, in the same year, printed at Rome a fragment of the gospel of John in the same dialect ; which the reader will find described under Codex T. in the account of the MSS. in uncial characters. Dr. Woide, late of the British Museum, had prepared an edition of several fragments, containing about one-third of the New Testament, which he did not live to finish: but the task has been ably executed by Dr. Ford, of Oxford, who has printed it at the Clarendon press, 1799, fol. as an Appendix to the Codex Alexandrinus, by Dr. Woide. This work, which is done with elegance and correctness, has three copperplates, on which there are nineteen fac-similes of the MSS. from which Dr. Ford has printed these fragments. In carefully considering this venerable version, there appear to be arguments to prove its very high antiquity, which Dr. Woide refers even to the beginning of the second century! The parts already published exhibit some invaluable readings; and these prove that it has a striking affinity to the Codex Beze. It is doubtless one of the oldest versions in existence ; and it is to be hoped that every fragment of it will be collected and published, till, if possible, we get the whole of the New Testament in this most ancient and valuable version. The Coptic and Sahidic are independent versions, both made from the Greek, and probably at different times ; and both contain different readings. The Rev. T. Tattum, M. A., rector of St. Cuthbert’s, Bedford, and author of a Grammar of the Egyptian language lately published, has been for a considerable time deeply engaged in collating various MSS. of the Coptic and Sahidie dialects, in reference to a complete edition of the Holy Scriptures, in the ancient Coptic language ; and his {egyptian Grammar proves him to be well qualified for the undertaking. For his success every Biblical critic should devoutly pray. See Corrie. 1 21 INTRODUCTION TO THE GOSPELS, THE SAXON, OR ANGLO-SAXON. It is said that Alfred the Great translated the greater part of the New Testament into the Anglo Saxon. The four gospels in this language were published under the direction of Abp. Parker, with a dedication to Queen Elizabeth, by Mr. John Fox, the Martyrologist, 4to., Lond., 1571. William Lisle published fragments of the Old and New Testament, London, 4to.,1638. Mr. T. Marshall published the gospels with the Meso-Gothic version, Dodrecht, 4to., 1665, which was reprinted at Amsterdam in 1684. See Gornic. The Saxon version appears to have been made from MSS. of the old Jtala version, (see Irana,) some time in the seventh or eighth century. See the account in the General Preface to the Book of Genesis. From this version | have made many extracts in these notes ; as may be seen in different parts of the four gospels. The use I have made of T’hwaites’ Octateuch may be seen in the notes on the five books of Moses. No part of the New Testament, besides the four gospels, has been published in this language. THE SLAVONIAN, OR RUSSIAN. This version, the importance of which, in the criticism of the New Testament, has been but lately known, was made in the ninth century, by two brothers, Methodius and Cyril, natives of Thessalonica, and apostles of the Slavonians. It was taken immediately from the Greek, of which it is a literal version, and first printed in 1581. In the catholic epistles, and in the Apocalypse, it agrees generally with the Codex Alexandrinus. It is remarkable that, of the readings which Griesbach has adopted in his edition of the Greek Testament, the Slavonian version has at least three-fourths. Where the united evidence of ancient MSS. is against a common reading, the S/avonian agrees with these MSS. There is ample proof that it has not been altered from either the Vulgate, or any other version. The learned Dobrowsky has given an excellent description of this version, an extract from which may be seen in Dr. Marsh’s notes to Michaelis, vol. ili. p. 634. As it appears that this version has been taken from ancient and valuable Greek MSS., it deserves to be better known, and more carefully collated. THE SYRIAC. There are two principal versions which go under this name. 1. The Peshito, which signifies literal or correct, and is the most ancient, and the most important. 2.'That which is called Philoxenian, from Philoxenus, bishop of Hierapolis, or Mabug; who employed Polycarp, his rural bishop, to make this version, which he finished A. D. 508. The Peshito was first known in Europe by Moses of Mardin ; who was sent by Ignatius, Patriarch of the Maronite Christians, in the year 1552, to Pope Julius III. to acknowledge, in the name of the Syrian Church, the supremacy of the Roman pontiff; and to have the New Testament printed in Europe. The emperor Ferdinand I. bore the expense of the impression ; and Albert Widmanstad, in conjunction with Moses and Postell, edited the work; which was printed at Vienna, 1555, 4to. This edition, from which all succeeding editions have been taken, contains the four gospels, the Acts, all St. Paul’s epistles, the first Epistle of John, the first of Peter, and the Epistle of James. The second and third of John are wanting ; the second of Peter, the Epistle of Jude, and the Revelation. None of these is acknowledged by any copy of the ancient Syriac version. This version was made probably between the second and third centuries. The Philoxenian we have seen was made in the beginning of the sixth century by Polyearp, the rural bishop of Philoxenus, or Xenyas, bishop of Mabug ; and we find that Thomas of Charkel, or Heraclea, about the year 616, corrected this version, and compared it with some principal MSS. in the Alexandrian Library , hence it has been called the Heraclean, as well as the Philoxenian version. This version has been printed from Dr. Ridley’s MSS., by Dr. White, of Oxford, 4to., 1778, &c. The Philoxenian version contains all the canonical books of the New Testament, even those omitted by the Peshito version; from which it differs, not only in the language, but in many other respects. Those who wish for farther information on this point, must consult Michaelis’ Lectures, vol. ii. p. 1, &c., and the notes of his learned annotator, Dr. Herbert Marsh, bp. of Peterborough THE VULGATE. We have already seen, under the article Ivara, that in the earliest ages of Christianity the New Testament had been often translated into Latin. These translations were very numerous; and having been made by a variety of hands, some learned, and others not so, they not only disagreed among themselves, but appeared, in certain cases, to contradict each other. This induced Pope Damasus to employ St. Jerome, one of the most learned of the primitive Latin fathers, to correct 22 1 AND ACTS OF THE APOSTLES. the ancient Itala. Though, in the old Testament, he is supposed simply to have collated the Itala with the Hebrew, yet, in the New, he asserts, Novum Testamentum Grace fidei reddidi. «1 have translated the New Testament according to the original Greek.” However, it appears that, in many cases, he altered the Jtala for the worse, as the remaining fragments of that version sufficiently testify. This important work, which, in process of time, supplanted the Jtala, was finished A. D. 384, and was called Versio Vulgata, the VunGarr, or Common version, because received into general use. No version of the sacred writings was more generally received than this; and copies of it were multiplied beyond calculation. And perhaps scarcely any book has been more corrupted, by frequent and careless transcription, than the Vulgate, from the year 384 till the invention of printing, about the middle of the fifteenth century. The first edition of this version was printed by Guttenburg and Fust, at Mayence, in large fol. sine titulo, et sine ulla nota, somewhere between 1450 and 1457. By the order of Pope Sixtus Quintus, a complete edition of the Vulgate was printed at Rome in 1588, but not published till 1593. This, though stamped with the infallible authority of the pope, apostolica nobis ἃ Domino, tradita auctoritate ; to be the authentic Vulgate, which he styles perpetuo valituram constitutionem, a decree that shall for ever remain in force ; yet, on examination, it was found to be so excessively erroneous and self-contradictory, that another edition was undertaken by the authority of Pope Clement VIII., widely differing from that of Sixtus. This is the edition from which all those were formed which are now in common use. I have already stated that copies of this version have been often corruptly transcribed ; and hence the amazing disagreement between different MSS. The version being so much in request, and so many persons being copiers by trade, in order to save time and vellum, they wrote the words in contractions, wherever it was possible ; and, by this means, the original reading, in various instances, was lost. All these causes conspired, with the ignorance of the original tongues, which almost universally prevailed in the middle ages, in the Latin Church, to bring this venerable version into a state of great imperfection ; from which it has not, as yet, wholly emerged. I have several MSS. of this work, written from the twelfth to the fifteenth century, which are exceedingly discordant among themselves. Pope Clement VIII. has certainly done much to restore it to primitive purity ; but much still remains to be done. The text should be settled by a farther collation of the most ancient MSS. When this is done, the Latin Church may be vindicated in that boasting in the Vulgate, which, at present, is but incautiously applied to this version. I have often quoted this Version, which I consider to be equal to a MS. of the fourth century. { must, however, add, that with all its imperfections, there is nothing essential to the faith or practice of a genuine Christian that may not be proved by it ; but it certainly can never come into competition with the original Greek text; nor indeed with several of the ancient versions. An account of the versions, as far as they concern the Old Testament, may be seen in the general preface to the Book of Genesis. I have sometimes quoted these versions collectively, with VV., by which I mean the versions in general. I 23 ate ear Γ9} “er ce ed ah feepagiay T Moa rr be! bin, Ἦν erg ν sehen > ww yd M at ω roll! ἘΝ inetd μ᾽ δ: ΠῚ ; Seber μετ τοι ar Ὁ πο τὰν δ᾽ το Ὁ | σὲ οὐ Wee δ τὺ an en ; . δὲ tte ta Ovi bar et Ve with 9: ΝΕ wart mae inde ivy 1 Sanh valor Oe ee sata Mlb: delhi ; ᾿ Pe ae } δν adie a Bers ἿΝ ret | ᾿ ; ; συ eaMtrye, ὁ peut wl στ δ ἐὰ Wb) siete “Ὁ a να} Naa ee la nate fe), hwy By μα ΑΨ ΗΝ Gee Fahd 0 εἴτις Coipplaiics ἐδ ἢ 7 ‘ ary. | fh Ah) ΠΝ whistles δι ῳ ths eset ΓΟ" sal un Mrs εν Sor Vee i ge ae vee ee GO dae: ol gigi oA Wat μὰν posal wre aati etna ee Sve! initia SAP αἱ εἰ ΓῚ ee? Oe tall Ap aN | ἐν ay ' ir ἔν ὶ ip Ht Ν᾽ a 4 vt gabe Pi a Ab Νὰ re δὲ ite, αἱ αίμμμμι. y sles Sih “Νὰ ire wines seePshies of ra ἢ die ἜΜ ἀν Hh ay ag Ὁ ὁ δας te taroile doual iy ἱνώ sth cae Va Selig μὲ pr sige, eine laeie'e ONY + Ὧν ἯΙ μδλ μι! (iia οὶ pars ἱ Ἢ ΠΝ iat Ths a A ea Pip " ἡ Te 5 να ie ne ἣ gat a diilaye a nnd ἀμ nd Σ τ "MT; As ἢ 3.8) 7. aah Yih pes | ΩΝ" ce fi vd bal * Mian My ἐκ} hen “wi bau) οὐ δ βαύνενν εὐ νὰν MP Bat ih ᾿ ΠΑΝ, τὰν 7 ak οὐδε ὄνων Mate hal ae oor hind gue al me (iy 2 eb Tapa at ὺ 4 κω δον.) ites ato Δαν ie) Soh μι aie eremtaien. τα ΝΣ ti il Vuk pit ἢ OT 1S Ba ᾿ δ “πε ἴα i Les ὙΠ} π᾿ Ww? fs) we lee ἢ “elie eli ΠΥ} ΠΝ] io” ᾿ lng 4 ; i Ἂ τ ν᾿ δια" f ἫΝ Ι ‘ pole pt % Ἢ 1), ᾿ Ν ᾿ ἐνὸν ; a ᾿ ᾿ ἢ τ 4 = _ es ΕῚ "“" pu. ᾿ “ὼς νυ Ἶ | eae «. a = oan νη} ἡ ἃ AN ALPHABETICAL LIST OF THE PRIMITIVE FATHERS, AND ECCLESIASTICAL WORKS REFERRED TO IN THE VARIOUS READINGS QUOTED OCCASIONALLY IN THESE NOTES Amprostvs, archbishop of Milan, born A. D. 340; died A. D. 397. Amprosius, deacon of Alexandria, and intimate friend of Origen, died A. D. 250. AnprostasTer : this writer is supposed to be author of a Commentary on St. Paul’s Epistles ; and to have flourished about A. D. 354, Aruanastivs, was bishop of Alexandria, A. D. 326; died in 375. Arnenacoras, a Christian philosopher of Athens, flourished in A. D. 178. Basix the Great, bishop of Cwsarea, born in Cappadocia, A. D. 329; died 379. Bast, bishop of Seleucia, flourished in 450. Bepe, the Venerable, born at Wearmouth, in the diocess of Durham, A. D. 673. Cremens Atrxanprinvs, Clement of Alexandria, the preceptor of Origen, died A. D. 220, Ciemens Romanvs, Clement of Rome, supposed to have been fellow labourer with Peter and Paul, and bishop of Rome, A. D. 91. Curomartius, bishop of Aquileia, and friend of St. Jerome, flourished about A. Ὁ. 370. Curonicon Pascate, the Paschal Chronicle: this Chronicle extends from the creation to the twentieth year of Heraclius, A. D. 630. Curysosrom, bishop of Constantinople, born A. D. 344; died 407. ConsTITUTIONs OF THE AposTLEs, certain canons for the government of the Christian Church, formed at different times, and certainly long posterior to the times of the apostles. Cyrrtan, Bishop of Carthage, in 248; was martyred, A. D. 258. Cyrutus Atexanprinus. This Cyril was patriarch of Alexandria A. Ὁ. 412; died 444. Cyruius Hierosotymiranvs, Cyril, bishop of Jerusalem, was born A. D. 315 ; died 386. Damascenvs Joannes, John of Damascus, born about A. D. 676. Dionystus Atexanprinvs, Dionysius, patriarch of Alexandria, flourished in 247. Dionystus Argoracira, Dionysius the Areopagite, falsely so called, flourished about A. D. 490. Eruram Syrus, Ephraim the Syrian, was deacon of Edessa ; and died about A. Ὁ. 379. Erresanivs, bishop of Salamis, born about A. D. 320. Evsesivs, bishop of Antioch, flourished in 331. Evruauivs: this writer flourished about A. D. 458, and wrote a critical work on the Acts of the Apostles. He is supposed to have been bishop of Sulca, in Egypt. Evraymius Z1caBenvs, a monk who flourished in the twelfth century. Gavpentivs, bishop of Brescia, flourished in 410. Grecory the Great, bishop of Rome, flourished in 590. Grecory THaumaTurRcus, was a disciple of Origen, and bishop of Neocesarea in 240. Grecory Nazranzen, born A. D. 328; died 389. Grecory Nyssen, born in Cappadocia A. D. 331; died 396. Hieronymus. See Jerome. Hiary Proravensis, Hilary, bishop of Poictiers, flourished A. Ὁ, 350. Hiprotyrvs, a Christian bishop, flourished A. Ὁ. 230. Jzrome, one of the most eminent of the Latin fathers ; author of the translation of the Scriptures called the Vulgate; born about A. D. 342, and died in 420. Icnartivs, bishop of Antioch, was martyred about A. Ὁ. 107. lxenzvs, disciple of Polycarp ; born in Greece about A. Ὁ. 130; martyred 202, 1 25 INTRODUCTION ΤῸ THE GOSPELS, ETC. Istpore, of Peivustum, flourished in 431. Justin Martyr, a Christian philosopher, martyred A. D. 167. Juvencus, one of the first Christian poets, flourished about A. D. 329. Lucirer Catarrranus, Lucifer, bishop of Cagliari, in Sardinia; died A. D. 370. Macarius, an Egyptian monk, born at Alexandria, A. 1). 800. Maximus, a native of Constantinople: he died about A. D. 652. Maximus Taurrnensis, Maximus of Touars, died A. D. 662. Nonnvs, flourished in A. D. 410, and wrote a paraphrase of St. John’s gospel in Greek hexameters Opus Inrrrrectum, an ancient unfinished commentary on St. Matthew’s gospel, written about A. D. 560. OrIGEN, one of the most eminent of the Greek fathers, born at Alexandria, A. D. 185. Pactanvs, bishop of Barcelona, died A. D. 390. Puxsapius, or Prxeaprius, was of the province of Aquitain, of which he was bishop: he dourished about A. Ὁ. 359. Prorrvus, patriarch of Constantinople, A. D. 857. Prupentivus (Clemens Aurelius) of Saragossa, in Spain, flourished about A. D. 405. Rurinus, presbyter of Aquileia, an eminent translator of Greek authors into Latin: he died A. Ὁ. 410. Scrotra, or Schoriastx, marginal notes in some ancient MSS., &c. TrERTULLIAN, a most eminent Latin father, died about A. D. 216. TuEopuitvs, bishop of Antioch, flourished about A. D. 180. Turornyzact, archbishop of Acris, in Bulgaria, died A. Ὁ. 1100. Turopnanes Crramevs, bishop of Tauromine, in Sicily, flourished in the eleventh century. Tirus Bosrrensts : he was bishop of Bostria some time in the fourth century. ι Vicror Antriocuenvs, flourished about A. D. 400: he wrote on St. Mark’s gospel, and on the catholic epistles. Vicror Tununensts, bishop of Tunis, in Africa, flourished about 555. Vicrorinus Arer (C. M.) was an African, and flourished in A. D. 360. Viertvus Tapsensis, bishop of Tapsum, in Africa, flourished about A. D. 484, For farther information concerning these, and other writers mentioned in the work, see Cave s Historia Literaria, and Dr. Lardner’s Works ; and see a work entitled “ The Succession of Sacred Literature, from the Invention of Alphabetical Characters down to the 15th Century ;” brought down to A. D. 345 by myself, and continued to A. D. 1414 by my son, the Rev. J. B. B. Clarke, A. M., of Trinity College, Cambridge: 2 vols. 8vo. London: 1831. 26 1 INTRODUCTION TO THE GOSPELS, ETC. GENERAL OBSERVATIONS. Tue above writers are only referred to for the quotations from the sacred writings found in there works. The Latin fathers, before the time of Jerome, i. e., before the fourth century, quote from the Jtala version. ‘Those after his time generally make their quotations from the Vulgate. The Greek fathers quote from the different editions of the Greek text in their respective countries. Ephraim Syrus, and probably some others, from the ancient Syriac version. Of the fathers in general it may be said, they often quote from memory; not giving the exact words of the sacred writers, but the sense ; and often rendering a word by another equivalent to it, in the same language. ‘This sort of quotation has given rise to a vast number of various readings, which should never encumber the margins of our critical editions of the Greek text ; though many of them may be of use, as fixing the sense in which the writers understood the original text. Those fathers who comment on the sacred writings are most valuable, such as Origen, Ambrosiaster, Euthalius, Chrysostom, Jerome, Theophylact, &c., because it may be always supposed they had the copies before them from which they quoted ; and that these copies were such as were held to be authentic in the Churches to which they respectively belonged. But even here we find the same father inconsistent with himself, in repeated quotations of the same words ; which is perhaps not so much to be attributed to quoting from memory, as to mistakes made by succeeding copyists of the works of these authors. The different MSS. of the Greek and Latin fathers stand as much in need of collation as any other works ; and some of them need this as much as the Greek text itself. In quoting the Greek text, I have generally followed the second edition of Griesbach, occasionally consulting Mill, Wetstein, and Bengel: for the different versions, as far as they are extant in it, I have followed the London Polyglott, occasionally consulting both the Complutensian, Antwerp, and Paris editions. The Coptic, Gothic, Sahidic, Philoxenian, Syriac, and Anglo-Saxon, which are not in the Polyglotts, I have consulted in the editions to which they are confined. ‘The Vulgate I have frequently consulted in my own MSS. of that version. The Codex Alewandrinus and the Codex Beza, | have often quoted from the editions of Woide and Kipling. I have taken a few readings from some fragments of St. Matthew’s gospel, engraved and published from a codew rescriptus in Trinity College, Dublin, by the very learned Dr. Barrett, vice provost and librarian of that university. This MS., written in uncial letters, and perhaps one of the oldest extant, [ have not mentioned among the MSS, described p. xii. &c., because it has not been quoted by Griesbach, not being published when the first volume of his Testament went to the press. ‘The work in which Dr. Barrett has described this, I have quoted largely in the notes on the genealogy of our Lord, at the end of Luke, chap. iil. Eyery Biblical student, in consulting the sacred writings of the New Testament, should have at hand, if possible, the second edition of Griesbach; I mean that printed at Halle, two volumes 8yo. 1796, &c. On the late London edition of that work, equal dependence cannot be placed. A learned American clergyman, the Rey. Samuel F. Jarvis, rector of St. Michael’s, &c., New York has published proposals for a new, and, as far as I can learn from the prospectus, &c., an improved edition of Griesbach’s work : and in so important and useful an undertaking, it is to be hoped he will meet with due encouragement.* Those who have not a Polyglott, to refer to the Syriac version, will find Schaaf’s edition to answer every purpose: it is generally very correct, and very valuable. A new edition of the Syriac Testament has been lately published at the expense of the British and Foreign Bible Society, first under the direction of the Rev. Dr. Claudius Buchanan, who had made this text his particular study, and had brought from the east some valuable MSS. of this important and ancient version ; and has been finished under the superintendence of the Rey. S. Lee, Arabic professor in the university of Cambridge. While the critical inquirer is availing himself of every help within his reach, let him not forget humbly and fervently to implore the help and teaching of Almighty God; without whom nothing is wise, nothing strong. It is only when He opens our eyes, that we behold wonders in his law. He who does not pray, is not humble ; and an unhumbled searcher after truth never yet found it to the salvation of his soul. In such a work, the following inimitable prayer cannot be used in vain. « Blessed Lord, who hast caused all Holy Scriptures to be written for our learning ; grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by patience and comfort of thy holy word, we may embrace, and ever hold fast, the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ.” Amen. Collect for the second Sunday of Advent. London, Nov. 30, 1831. *It has not yet been published, (1831,) as far as I can learn. —A. C. 1 27 Chronological Arrangement of the Books of the New Testament, the Places where written, according to Dr. Lardner ; and the enumeration of all the Books, Chapters, and Verses. Number of Books, Chapters, and Verses in the New Testament. THE GOSPELS. Name and Number of Books. | Chapters. | Verses. Books. Places where written. Time when written. Matthew 28 1071 || Matthew Judea A. Ὁ. 64 Mark 16 678 || Mark Rome 64 Luke 24 1151 || Luke Greece 63 or 64 John Phat el 880 || John Ephesus 68 Acts : __28 1006 || Acts Greece 63 or 64 Romans AG 434 1 Corinthians 16 437 ST. PAUL’S EPISTLES. 2 Corinthians 13 256 || 1 Thessalonians] Corinth 52 Galatians 6 149 || 2 Thessalonians} Corinth 52 Ephesians 6 155 || Galatians Corinth, or Ephesus 52 or 53 Philippians 4 104 || 1 Corinthians Ephesus beginning of 56 Colossians 4 95 1 Timothy Macedonia 56 1 Thessalonians 5 89 || Titus Macedonia, or near it before end of 56 2 Thessalonians 3 47 || 2 Corinthians Macedonia October 57 1 Timothy 6 113 || Romans Corinth February 58 2 Timothy 4. 83 || Ephesians Rome April 61 Titus 3 46 || 2 Timothy Rome May 61 Philemon 1 25 || Philippians Rome end of 62 Hebrews 13 303 || Colossians Rome end of 62 James 10 5 108 || Philemon Rome end of 62 1 Peter 5 105 || Hebrews Rome, or Italy spring of 63 2 Peter 3 61 1 John 5 105 THE CATHOLIC EPISTLES. 2 John 1 13 || James Judea 61 or 62 3 John 1 15 || 1 and 2 Peter Rome 64 Jude 1 95 1 John Ephesus 80 Apocalypse 22 405 || 2 and 3 John Ephesus between 80 and 90 a Jude Unknown 64 or 65 ΓΌΩΝ. oo g RN || 2a) 7959 || Apocalypse Patmos, or Ephesus 95 or 96 [i> The reader, who is acquainted with the subject, and attends to the dates of the several Introductions and Parts, as they were penned and published, will readily apply the remarks of the venerable author, where he speaks of a ‘“ delay” in the publication of the work, exclusively to the first edition, which was sixteen years in passing through the press; as he will with equal readiness, refer the “ mistakes,” supposed to exist, notwith- standing the care taken to avoid them, to the same edition—such mistakes supplying, by the way, a standing zeason for each succeeding edition, as published from the corrected copy. But the publisher, being aware that the remarks refer only to a matter of fact—that they contain some account of the progressive history of the work, and involve no errors of criticism on the sacred text, and being anxious withal to preserve the work entire, has preferred a seeming incongruity to the altering or expunging any information which the doctor has furnished on the subject of his hopes, his fears, and his labours.— Publisher of Seconn Eprrion.} 28 1 PREFACE TO THE GOSPEL OF ST. MATTHEW PP HE general title of this latter collection of sacred books, which, as well as the former, all Christians acknowledge to have been given by immediate inspiration from God, is in the Greek H ΚΑΙΝῊ AIAOHKH, which we translate Taz NEW TESTAMENT: but which should rather be translated Tar NEW COVENANT; or, if it were lawful to use ἃ periphrasis, the New Covenant, including a Testamentary Declaration and Bequest: for this is precisely the meaning of this system of justice, holiness, goodness, and truth. St. Paul, 2 Cor. iii. 14, calls the sacred books before the time of Christ, H ΠΑΛΑΙᾺ AIAOHKH, Tas OLD COVENANT; which is a very proper and descriptive title of the grand subject of those books. This apostle evidently considers the Old Testaments and the New, as two covenants, Gal. iv. 24; and, in comparing these two together, he calls one παλαιαν διαθηκην, the old covenant, the other καίνην, the new ; one πρώτην, the first, the other veav, that which is recent ; in opposition to the old covenant, which was to terminate in the new, he calls this κρείττονα, better, more excellent, Heb. vii. 22; viii. 6 ; and αἰώνιον, everlasting, Heb. xiii. 20, because it is never to be changed, nor terminate in any other ; and to endure endlessly itself. The word covenant, from con together, and venio, I come, signifies a contract or agreement made between two parties ; to fulfil the conditions of which, they are mutually bound. The old covenant, in its essential parts, was very simple. I witn spe vour GOD. Ye saatt se my PEOPLE—the spirit of which was never changed. ‘The people were to take Jehovah as the sole object of their religious worship ; put their whole trust and confidence in him ; serve him in his own way, according to the prescribed forms which he should lay before them. This was their part. On his side, God was to accept them as his people, give them his Spirit to guide them, his mercy to pardon them, his providence to support them, and his grace to preserve them unto eternal life. But all this was connected with the strict observance of a great variety of rites and ceremonies, at once expressive of the holiness of God, the purity of the Divine justice, and the exceeding sinfulness and utter helpless state of man. A great part of the four latter books of Moses is employed in prescribing and illustrating these rites and ceremonies ; and what is called the new covenant is the complement and perfection of the whole. The word Διαθηκη, from dea and τιθημι, I lay down, signifies not only a covenant agreement, but also that disposal which a man makes of his secular matters during his life, which is to take place after his death. It answers to the Hebrew n712 berith, from 73 bar, to purify, because, in making covenants, a sacrifice was usually offered to God, for the purification of the contracting parties ; and hence the word ΠΡ berith is frequently used to express not only the covenant itself, but also the sacrifice offered on the occasion. See below under Gospet ; and see the notes on Gen. vi. 18; xy. 18; Exod. xxix. 45; Lev. xxvi. 15; and Deut. xxix. 12, where every thing relative to this subject is minutely considered. The term new covenant, as used here, seems to mean that grand plan of agreement or -econciliation which God made between himself and mankind, by the death of Jesus Christ; in consequence of which, all those who truly repent, and unfeignedly believe in the great atoning sacrifice, are purified from their sins, and united to God. Christ is called τῆς Διαθηκῆς καινῆς μεσιτῆς, the Mediator of the new covenant, Heb. ix. 15. And referring to the ratification of this new- covenant or agreement, by means of his own death, in the celebration of his last supper, Christ calls the cup, to ποτερίον ἢ καινὴ Διαθηκὴ ev τῳ αἰματι μου, this cup is the new covenant in my blood : i. 6. an emblem or representation of the new covenant ratified by his blood. See Luke xxii. 20. And from these expressions, and their obvious meaning, the whole Christian Scriptures have obtained this title, Tae New Testament, on Covenant, ΟΕ ovr Lorp anp Saviour Jesus Curist 1 29 PREFACE TO THE GOSPEL OF ST. MATTHEW. Those writings, and the grand subject of them, which, previously to the New Testament times, were termed simply THE covenant ; were, afier the incarnation, called the ox covenant, as we have already seen, to distinguish them from the Christian Scriptures, and their grand subject. which were called the New covenant ; not so much because it was a new agreement, but rather a renewal of the old, in which the spirit, object, and design of that primitive covenant were more clearly and fully manifested. ἡ The particular title to each of the four following books, in most Greek MSS. and printed editions, is EYATTEAION xara MATOAION—MAPKON—AOYKAN—IOANNHN, which we translate, the Gospel according to Matthew—Mark—Luke—John ; i. e. the gospel or history of our blessed Lord, as written and transmitted to posterity by each of these writers. Our word cospeL, which should be always written godspel, or godespel, comes from the Anglo-Saxon gobypel, and is compounded of god, good, and ypel, history, narrative, doctrine, mystery, or secret ; and was applied by our ancestors to signify the revelation of that glorious system of truth, which had been, in a great measure, hidden or kept secret from the foundation of the world. d Among Saxon scholars, the word cospr has been variously explained. Mr. Somner, who writes it god-ppell, explains it thus, Sermo Det mysticus; Dei historia. “'The mystic word of God; the history of God, or God’s history.” But he supposes that it may be compounded of zo», good, and ypell, a message ; and very properly observes, that godypellian signifies, not only to preach, or proclaim the Gospel; but also to foretell, or predict ; to prophesy, to divine: and in this latter sense the word ypell spell was anciently used among us, and still signifies an incantation, or a charm ; which implies a peculiar collocation and repetition of certain words, which were supposed to produce supernatural effects by means of spiritual influence or agency ; which agency was always attracted and excited by such words, through some supposed correspondency between the words, and the spiritual agency to xe employed. The word, in this sense, occurs in King Alfred’s Saxon translation of Boethius, De Consolatione Philosophie, chap. 38. Da ongzunnon leaye men pyjican ppell, Then deceitful men bezan to practise incantations. It is possible that our ancestors gave this title to the preaching of Christ crucified, from observing the astonishing effects produced by it, in changing the hearts and lives of simmers. And very innocently might they denominate the pure powerful preaching of the death and resurrection of Christ, God’s charm: that wonderful word, which, accompanied with the demonstration and power of the Holy Ghost, produced such miraculous effects among men. As the word ypeliian spellian signifies to teach or instruct, hence our word to spell, i. 6. to teach a person, by uniting vowels and consonants, to enunciate words; and thus learn to read. And hence the book out of which the first rudiments of language are learned is termed a spelling book, exactly answering to the ypell-boc spell-book of our ancestors, which signified a book of homilies, or plain discourses, tor the instruction of the common people. We may see (note on Gen, i. 1) that god among our ancestors, not only signified Gop, the supreme Being ; but also good or goodness, which is his nature : godypen godspell, therefore, is not only God’s history, doctrine, or plan of teaching ; but also the good history, the good doctrine; and hence ypellian, to preach or proclaim this doctrine ; ypell-boc, the sermons that contained the rudiments of it, for the instruction of men; and ypel-boda spel-boda, the orator, messenger, or ambassador, that announced it. The Greek word Evayyediov, from ev good, and ἀγγελία a message, signifies good news, or glad tidings in general; and is evidently intended to point out, in this place, the good message or the glad tidings of great joy which God has sent to all mankind, preaching peace and reconciliation by Yhrist Jesus, who is Lord of all: proclaiming that he, as the promised Messiah, has, by the grace of God, tasted death for every man—for he has died for their offences, and risen again for their justification ; and that, through his grace, every sinner under the whole heaven, may turn to God, and find mercy. This is good news, glad tidings, a joyful message ; and it is such to all mankind, as in it every human spirit is interested. It is used in this sense by Achilles Tatius, lib. v. 6. 12, Tavta axovoac ὁ Σατυρος. mpootpexer ποος τὴν Μελίττὴν evayyedva φερων. Having heard these things, Satyrus ran to Melitta, bringing the good news. But, besides this general meaning, the word Ἐυαγγελίον, has other acceptations in the New Testament, and in the Greek writers, which may be consulted here with great propriety and effect. 1. It signifies the reward given to those who brought good news. ‘Thus Homer represents the disguised Ulysses claiming a reward εναγγελίον, a vest and mantle, should he verify to Eumeus the glad tidings of his master’s safety. Ἐυαγγελίον de wor ecw. Let me have a reward for my good news. Odyss. xiy. y. 152. To which Eumeus, who despaired of his master’s return, replied,— Q yepov, ovr? ap’ εγων EvayyeAcov τοῦδε τίσω, Ov?’ Odvaceve ett olkov ελευσεται. Ib. v. 266. Old friend! nor cloak nor yest thy gladsome news Will ever earn : Ulysses comes no more! CowPER. 30 1 PREFACE TO THE GOSPEL OF ST. MATTHEW. And on the word, as thus used, Eustathius gives the following comment : Evayyedsov 3 dapov uma ἀγαθης ευαγγελιας. “ Euangelion signifies the reward given for bringing good news.” St. Chrysostom, in his xixth Homily on the Acts, gives this as a common meaning of the word. * The Gospel is this: Thou shalt receive good things: as men are accustomed in their common conversation to say to each other, τὶ μοὲ των evayyeAr ov; What reward wilt thou give me for my good news ? &c.” It is used in the same sense by the Septuagint. 2 Sam. iv. 10. When one told me, saying, Behold, Saul is dead, thinking to have brought good tidings, I took him and slew him in Ziglag, who thought ὦ eder μὲ δουναι Evayy dca, that I would have given him a rewarv for his tidings. Cicero uses it in the same sense; see his epistles to Atticus, lib. 2. ep. 3. Ὁ suaves epistolas tuas uno tempore mihi datas duas : quibus Evayyedva que reddam nescio, deberi quidem, plané fateor. “Ὁ, how delightful are your epistles! two of which I have received at one time, for which [ know not what recompense to make: but, that 1 am your debtor, I candidly confess.” 2. It is used also to signify the prayers, thanksgivings, and sacrifices offered on the arrival of good news. So Aristophanes, Moe doxec——Evayyedca Ove, ἑκατὸν Bove, τη θεω, I think I should SACRIFICE A HECATOMB fo the goddess for this intelligence, Aristoru. in Equit. v. 653. Isocrares (Areopag. initio) is supposed to use the word in the sense of supplication, Ext rocavraic πραξεσιν Evayyedca μὲν dic ηδη TeOvkaev—* relative to these transactions, we have purposed to make supplication twice.” Xenophon uses it to denote a eucharistic offering made on account of receiving good news. Eéve ra Evayyedca. See Hist. Gr. i. 6, 27. It seems to be used in a similar sense by the Septuagint in 2 Sam. xviii. 20, 27. Other examples might be produced in which the word is used in all the above senses; but these may be deemed sufficient. I would not have been so copious, had not a certain great man denied that the word had the above meanings. 3. However illustrative the above acceptations of Ἐναγγελίον, among the Greek writers, may be of the word in relation to the great doctrine of the new covenant ; yet, among the sacred writers, it is restricted to express the glad tidings of the coming of the Messiah, for the reasons mentioned above. See Luke ii. 10. 4. The whole doctrine of Jesus Christ, comprised in the history of his incarnation, preaching, miracles, sufferings, death, resurrection, ascension, and the mission of the Holy Spirit, by which salvation was procured for a lost world, is expressed by the word Evayyedsov, as well as by the general title; Καινη Διαθηκη. Rom. i. 1, 3, 9; Matt. iv. 23; ix. 35; xxiv.14; Marki. 14. But the sacred writers use it with a variety of epithets which it may be necessary to mention. Ist, It is sometimes termed, The Gospel of God concerning his Son. Rom. i. 1, 3. 2dly, The Gospel of the Son of God. Rom. i. 9. 3dly, The Gospel of the kingdom of God. Matt. iv. 23; ix. 35; xxiv. 14; Mark i. 14. 4thly, Sometimes it is simply called THE GOSPEL. Mark xiii. 10; xvi. 15. 5thly, The word or doctrine (Aoyoc) of the Gospel. Acts xv. 7. 6thly, The Gospel of peace. Eph. vi. 15. 7thly, The Gospel of glory, το Evayyedtov τῆς δοξης. 1 Tim. i. 11. 8thly, The Gospel of salvation, το Evayyedtov τῆς cwrnprac. Eph. 1. 13. 5. In 1 Cor. ix. 23, it means the blessings and privileges promised in the New Testament. 6. It means the public profession of the doctrine taught by Christ, Mark viii. 835; x. 29; 2 Tim. i. 8; Philem. ver. 13. ἢ fi 7. But in Gal. i. 6, 8, 9, the word Ἐναγγελίον seems to mean any new doctrine, whether true or alse. Many MSS. have To κατα Mar@atov ayvov Ἐνυαγγελιον, which is generally rendered, The Gospel according to Saint Matthew. But the word αγίον, saint, or holy, should be here applied to the Gospel, with which it properly agrees ; and then the title would run, The holy Gospel according to Matthew ; that is, the account of this holy dispensation according to the narrative composed by Matthew, an eye witness of all the transactions he relates. But anciently the word holy was neither applied to the narrative nor to the narrator, the title being simply, The Gospel according to Matthew, and so of the others. 1 31 Δ "otal bath hie i ἐν ἀπ ν..».., porpetialh yah carotid, “Al oT Baten? Ι ἌΝ. ΠῚ Heed ow ψνιδρομδννεμε μὰ Δ ταὶ ‘eng ag “a ὁ ἀκα el whe ὃ πον οὐ υμαχοναν μαννα Lem «ἢ ᾿»» pel : ΨΥ ΡΝ ὙΜΩ͂Ν, ty? iy Ol li fr thy of ron οἷο “IRMA Es Yoel im ᾿ ἂν an oe εν: 1.) νὰ ὑμρκ να θυ oe \ ae re: ἐν Wat #7 : a 7 |} cokers: μι. nan i) et we 849 opal + καλ. οὐ MAL aye oe hoe ggetalaiAy, fs. ae aa Κλ re ee Wh ee Age | be oar a a mf ἡ) wil ὧν arcane θὲ μον NRA νον ἃ ‘ge dt . - é nig wrt ΠΣ Lie ἐν ΤΥ ate ὦ a ἡ eps εἰμ dud ὁ paws bt ‘ ol Fick op ale να να! ἃ δ' Wiaga tl \ ῳ» 84 Nomis bi ont At ὲ διυνγὲ weds aL barn okt ud aT me ὰ ai ‘ft wht, Sa [atts We (οὐ ἐσίνδα ier "ἀβρνὶ ἴω» HP eh, φβαίηα Ὁ. νων μὰ oa al mana LS Ἰνὼ ’ rn @liewalh.o8 ie degrade ie ΜᾺ itd dna i b tan Eh af vt Mens ““ ait aes woes DS Uy MG iting venryre wna wars 6m ape’ ! δὰ αὐ uct oh WA adli doakw, μὲ hevasivrgs po of ΓΙ a, qa Lary Ἃ πιά ιννύδην να whet ὧν δ dese Loar ho δὰ καὶ are μ retina salle eal re Μόν Lees “ Lae ° opel bal een, cecil wlll woah hw ant wratiw ἱ ‘iy rae ὃν ant Ἦ vv lily, hodery WAR ot’ + ει Hew yet J 70 8 U ᾽ με ψήκει ah) ἐφ payee OF ὃ mat | ἐὰν ἂν (at lee ae ulveys Hel i Podblirliay aL, Oveieine ΝῊ } φιεφῖ, ἂν milf any , Bis sah Cm ie Siege ἡ ὼν nl ae a ἐπ] «δ ϑ"' ine At wi eae eee ee μ...00» rip .ν P Te δὰ, τ ὧδ ἐκ See Le) ee eee ἡτι, H δ ree) Wore bu ᾿ eirviaias pind eit ῥιῴώμέω 1! game nie ’ OE he, πεν A ΤῊΝ Ae Ye να «ΔΎ, here ana a! ι wariehd oh) wi &t ἐπῶν. i beagrethn ged | ὦ 0 ΑἸ δὼ alee he napetet | ΑΜ Bt eee ᾿ Se. « ae nee oe ed + evi | ae et ee a Le we ἀπ, ἡ δ δ oem det ὁ © (arg Care Al. ΨΩ] ΡΥ au ἣν b hes του ΒΘ Η aL 4 a A hes of ay Jeowy ὧν: ἐψυγεαγμι ὄψα ἐγ ν!, tal “εάν ἢ or do is nd ον ἐνὶ φρὴν oo eater. od ni ~ oi B) ἡ Ὅν ον rm wake ye one wa a Aidt ἤ Γ ! _ Υ͂ dit. eq bye ner aki 3 Ἷ tz oll Δ oth Gali bys γ συ my near ᾿ ἢ +) δ. ; nha’ Ἰὼ deveiet im sy | I { Ἢ PH oies an με ay) ab), liaise ih paid alti) web edarrnae all 04. eer ee Mh »" ee of iL . ad 7 al αι) pier | rr = Ja jab: SOME ACCOUNT OF MATTHEW THE EVANGELIST. ATTHEW, supposed to be the same who is also called Levi, son of Alpheus, was by birth a Jew. As to his office, he appears to have been a tax-gatherer, under the Romans. He was a native of Galilee, as the rest of Christ’s apostles were; but of what city in that country, or of which tribe of the people of Israel, is not known. As he sat at the custom house, by the seaside, in or near the city of Capernaum, Jesus called him ; and as soon as he could make up his accompts with those by whom he had been employed and intrusted, he became a willing, faithful disciple of Christ. After this, St. Mark tells us, he made an entertainment in his own house, where Christ and several of his disciples were present, together with many tax-gatherers, and others, of no very respectable character, in the sight of the Pharisees. Ii is probable that Matthew took this occasion of calling together his relatives and acquaintances, that he might take a friendly farewell of them ; and give them the opportunity of seeing and hearing that Divine Person, whose words he had already found to be spirit and life to his own soul, and to whose service he had now solemnly dedicated himself. He was placed by our Lord in the number of his apostles, and continued with him during his life. After the ascension of Christ, he was at Jerusalem, and received the Holy Ghost with the rest of the disciples on the day of pentecost. Matthew, with Andrew, Peter, and the two sons of Zebedee, are the only disciples whose call is particularly mentioned. It is uncertain when, where, or how he died. There does not appear to be any clear evidence, in the writings of the primitive fathers, that he suffered martyrdom. St. Matthew’s gospel is generally allowed to be the most ancient part of the writings of the New Covenant. Many modern critics contend that it was written about the year of our Lord 61, or between this and 65. Others, that it was written so early as 41, or about the eighth year after the ascension ; and this is supported by the subscriptions at the end of this gospel in many MSS. ; but it must be observed, that all these MSS. are posterior to the 10th century. Michaelis has adopted a middle way, which carries much of the appearance of probability with it, viz.: that Matthew wrote his gospel in Hebrew about the 8th year after the ascension of our Lord, or A. D. 41; and that the translation of it into Greek was made about A. D. 61, or later. Whether this gospel were written originally in Hebrew or Greek, is a question by which the most eminent critics have been greatly puzzled and divided. ‘The balance, however, is clearly in favour of a Hebrew original. The present Greek text was doubtless published at a very early period ; who the translator was, cannot, at this distance of time, be determined ; probably it was the evangelist himself. As Matthew was one of the twelve disciples, his history is an account of what he heard and saw, being a constant attendant on our blessed Lord. ‘This consideration, of itself, would prove that, allowing him only to be a man of integrity, he would make no mistakes in his narrative. Add to this, the influence and superintendence of the Holy Spirit, under which he constantly acted, and which our Lord had promised to his disciples, to guide them into all truth, and bring whatsoever he had spoken to them, into remembrance, John xiy. 26. These two considerations stamp the narrative with the utmost degree of credibility. Vou. I. & 3) 33 ADVERTISEMENT. Ir may be necessary to say a few words in explanation of the different eras introduced at the eommencement of the gospels. 1. By the Usherian year of the World, the reader is te under- stand the chronological computation of Archbishop Usher ; who supposed that 4000 years exactly had elapsed from the creation of the world till the birth of Christ. 2. The Alexandrian era is that chronological computation which was used by the people of Alexandria ; who began their reck- ming 5502 before the vulgar year of Christ 1. 3. The Antiochian era is a correction of the pre- ceding, 1 in the 4th century, by Pandorus, an Egyptian monk, and used by the people of Antioch; it differs only from the Alexandrian by subtracting ten years. 4. The Constantinopolitan era is that still in use in the Greek Church, which reckons 5508 before the year 1 of the Incarnation, according to the vulgar era. 5. The Julian Period is a factitious era, conceived by Joseph Scaliger, to facilitate the reduction of the years of any given epoch to that of another. This Period is the result of the Zunar and Solar Cycles, and the Indictions, multiplied by each other. Thus. multiply 19 the Zunar Cycle, by 28 the Solar Cycle, and the product will be 532; multiply this sum by 15, the Cycle of the Indictions, and you will have 7980 years, which constitute the Julian Period. The first year of the vulgar era is placed in the 4714th year of the Julian Period: whence it follows, that to find any year of our Lord in this period, 4713 years must be added to that year: e. g., to find the year of this period, answering to the present year of our Lord 1812, add 4713, and you will have 6525, which is the year of the Julian Period sought. 6. The era of the Seleucide, sometimes improperly called the era of Alexander, commenced 12 years after the death of Alexander the Great, 312 before the Incarnation, according to the vulgar reckoning, and was properly the first year of the Syro-Macedonian empire. 7. By the year before the vulgar era of Christ, is meant that correct chronological reckoning which showed that the vulzar or common reckoning of the A. D. or year of our Lord, is deficient not less than four years: so that the present year, 1812, should be, according to strict chronological precision, 1816. 8. The mode of computing by Olympiads derived its origin from the institution of the Olympic Games, which were celebrated every four years, for five successive days, at the time of the first full moon, after the summer’s solstice. ‘They were held on the banks of the river Alpheus, near Olympia, a city of Elis, from which they derived their name. The first Olympiad commenced 776 before the Incarnation of our Lord. It need scarcely be added, that each Olympiad consists of fowr years; hence the first, second, third, or fourth year of any particular Olympiad. 9. The year of the building of Rome is an important era among the Roman historians: it commenced 753 years before the birth of Christ. 10. The year of Augustus, or years after the battle of Actium, is the computation of timc from the commencement of the Roman emprre, which took place after the battle of Actium, 27 years before our Lord: from this time Augustus became sole governor. 11. The Cycles introduced require little explanation. The Solar Cycle is a revolution consisting of 28 years; the Lunar © Cycle of 19; and the Paschal Cycle or Dionysian Period, is compounded of both, thus: The Solar Cycle of 28, and the Lunar of 19, multiplied by each other, produce 532, which constitutes a third Cycle, called the Paschal Cycle, because in that period the Christian Passover, or Easter, a moveable feast, has gone through all possible variations, and the Solar and Lunar Cycles, Domi- ee Letters, Paschal term, Epacts, New Moons, &c., &c., all recommence exactly 532 years before. . The Cesarean era of Antioch was a monte which the city of Antioch erected to the nonour of Julius Cesar, in commemoration of his victory at Pharsalia. This was obtained 48 years before the commencement of the Christian era. 18. The Spanish era: this was kept in commemoration of the entire subduction of Spain, by Augustus Cesar, which took place in the year of Rome 715, or 39 years before the vulgar era of Christ. 14. The Julian era, or as if is sometimes called, the era of Julius Cesar: this had for its foundation the reformation of the Roman Calendar by Julius Cewsar: and the change was made 45 years before the birth of Christ. Other eras might have been noticed, but those mentioned above were judged to be the most important. For farther particulars relative to the history of the gospels, see the Grnrrat Prerace to the New ΤΈΒΤΑΜΕΝΥ. 34 3" ὴ aa = ~*~, Φ ΒΝ .» μ" “Ὁ oe a So * eS Ww 5 4 υ ' a ae ‘ eso = . — ag . 5 bn + Se ee 4 . - vw ao τ» wes ᾿ } me ete} 3 ’ 4 Ἢ ᾿ ἣ »ῃ" J OE so Beets : eee Φ Foldout Here δ & > THE GOSPEL ACCORDING TO BS Tie ΡΈΕΙ. BW Ussherian year of the World, 4000.—Alexandrian year of the World, 5498.—Antiochian year of the Wi ld, 5488.—Constantinopolitan Aira of the World, 5504.—Year of the Julian Period, 4709.—JEra of the Seleucide, 308.—Year before the vulgar Aira of Christ, 5.—Year of the CXCIII. Olympiad, 4.—Year of the building of Rome, 749.—Year of the Emperor Augustus, 7. e. from the battle of Actium, 26.— Consuls, Augustus XII. and Lucius Cornelius Sulla.—Year of the Paschal Cycle or Dionysian Period, 530.—Year of the Solar Cycle, 5.—Year of the Lunar Cycle, 13.—Dominical Letters, B A. CHAPTER I. The genealogy of Christ dwided into three classes of fourteen generations each: The first fourteen, from Abraham to David, 2-6. The second fourteen, from Solomon to Jechonias, 7-10. The third fourteen, from Jechonias to Christ, 11-16. The sum of these generations, 17. Christ is conceived by the Holy Ghost, and born of the Virgin Mary, when she was espoused to Joseph, 18. Joseph's anxiety and doubts are removed by the ministry of an Angel, 19, 20; by whom the child is named Jesus, 21. The fulfilment of the prophecy of Isaiah relative to this, 22, 23. born, 24, 25. Joseph takes home his wife, Mary, and Christ is A. M. 4000. a ; a : A. Μ. 4000. ἜΘΗ THE book of the * generation of} 2 ‘Abraham begat Isaac; and aa An. Olymp. Jesus Christ, » the son of Da- ———— _ γιά, © the son of Abraham. 4 Luke iii. 23 ——» Psa. exxxii. 11; Isa. xi. 1; Jer. xxiii. 5; xxii. 2; John vii. 42; Acts ii. 30; xiii. 23; Rom. i. 3. NOTES ON CHAP. I. Verse 1. The book of the generation of Jesus Christ] I suppose these words to have been the ori- ginal title to this Gospel; and that they signify, ac- cording to the Hebrew phraseology, not only the account of the genealogy of Christ, as detailed below, but the history of his birth, acts, sufferings, death, resurrection, and ascension. The phrase, book of the generation, ninyin 732 sepher toledoth, is frequent in the Jewish writings, and is translated by the Septuagint, βιβλοῷ yevecewc, as here, by the evangelist; and regularly conveys the meaning given to it above; e.g. This is the book of the generations of Adam, Gen. v. 1. That is, the account of the life of Adam and certain of his imme- diate descendants. Again. These are the genera- _ trons of Jacob, Gen. xxxvii. 2. That is, the account or history of Jacob, his son Joseph, and the other re- markable branches of the family. Andagain. These ure tne generations of Aaron and Moses, Num. iii. 1. That is, the history of the life ahd acts of these per- sons, and some of their immediate descendants. The same form of expression is also used, Gen. ii. 4, when 1 °Tsaac begat Jacob; and ‘ Jacob An. Olymp. ἼΧΟΠΙ. 4 begat Judas and his brethren ; ee © Gen. xii. 3; xxii. 18; Gal. iii. 16. 4 Gen. xxi. 2, 3. xxv. 26.—S Gen. xxix. 35. © Gen. giving the history of the creation of heaven and earth. Some have translated βιβλος yeveceac, The book oy the genealogy ; and consider it the ¢itle of this chap- ter only ; but the former opinion seems better founded. Jesus Christ] See on verses 16 and 21. The son of David, the son of Abraham| No per- son ever born could boast, in a direct line, a more illustrious ancestry than Jesus Christ. Among his progenitors, the regal, sacerdotal, and prophetic offices, existed in all their glory and splendour. Davin, the most renowned of sovereigns, was king and prophet: Axpranam, the most perfect character in all antiquity whether sacred or profane, was priest and prophet: but the ¢hree offices were never united except in the person of Christ; he alone was prophet, priest, and king ; and possessed and executed these offices in such a supereminent degree as no human being ever did, or ever could do. As the principal business of the prophet was to make known the will of God to men, according to certain partial communications re- ceived from Heaven; so Jesus, who lay in\ ~ bosom of the Father, and who was intimately and th ‘ouzaly 35 Gen. x. 30; xxv. 6; 1 Kings iv. 30. ¢ Luke ii. 11. NOTES ON CHAP. II. Verse 1. Bethlehem of Judea| This city is men- tioned in Judges xvii. 7, and must be distinguished from another of the same name in the tribe of Zebulon, Josh. xix. 15. It is likewise called Ephrath, Gen. xlviii. 7, or Ephratah, Mic. v. 2, and its inhabitants Ephrathites, Ruth i. 2; 1 Sam. xvii. 12. It is situa- ted on the declivity of a hill, about six miles from Je- rusalem. om n3 Beth-lechem, in Hebrew, signifies the house of bread. And the name may be considered as very properly applied to that place where Jesus, the Messiah, the true bread that came down from heaven, was manifested, to give life to the world. But ond lechemalso signifies flesh, and is applied to that part of the sacrifice which was burnt upon the altar. See Lev. iii. 11-16; xxi. 6. The word is also used to signify a carcass, Zeph. i. 17. The Arabic version has oy Beet lehem, and the Persic ea) Cu Beet allehem: but ed lehem, in Arabic, never sig- nifies bread, but always means flesh. Hence it is more proper to consider the name as signifying the house of flesh, or, as some might suppose, the house of the incarnation, i. e. the place where God was mani- fested in the flesh for the salvation of a lost world. In the days of Herod the king| This was Herop, improperly denominated the Great, the son of Antipa- ter, an Idumean: he reigned 37 years in Judea, reck- oning from the time he was created king of that coun- try by the Romans. Our blessed Lord was born in the last year of his reign; and, at this time, the scep- tre had literally departed from Judah, a foreigner being now upon the throne. As there are several princes of this name mentioned m the New Testament, it may be well to give a list of them here, together with their genealogy. Herod, the Great, married ten wives, by whom he had several children, Euseb. 1. i. c. 9. p. 27. The first was Doris, thought to be an Idumean, whom he married when but a private individual ; by her he had Antipater, the eldest of all his sons, whom he caused to be executed five days before his own death. 42 His second wife was Mariamne, daughter to Hir- canus, the sole surviving person of the Asmonean, or Maccabean, race. Herod put her to death. She was the mother of Alexander and Aristobulus, whom Herod had executed at Sebastia, (Joseph. Antiq. 1. xvi. c. 13.—De Bello, 1. i. 6. 17,) on an accusation of having entered into a conspiracy against him. Avistobulus left three children, whom I shall notice hereafter. His third wife was Mariamne, the daughter of Si- mon, a person of some note in Jerusalem, whom Herod made high priest, in order to obtain his daughter. She was the mother of Herod Philippus, or Herod Philip, and Salome. Herod or Philip married Herodias, mother to Salome, the famous dancer, who demanded the head of John the Baptist, Mark vi. 22. Salome had been placed, in the will of Herod the Great, as second heir after Antipater ; but her name was erased, when it was discovered that Mariamne, her mother, was an accomplice in the crimes of Antipater, son of Herod the Great. Joseph. de Bello, lib. i. e. 18, 19, 20. His fourth wife was Malthaké, a Samaritan, whose sons were Archelaus and Philip. The first enjoyed half his father’s kingdom under the name of ¢etrarch, ἢ viz. Idumea, Judea, and Samaria: Joseph. Antiq. 1. xvi. c. 11. He reigned nine years ; but, being accu- sed and arraigned before the Emperor Augustus, he was banished to Vienna, where he died : Joseph. Antiq. 1. xvii. ο. 15. This isthe Archelaus mentioned in ver. 22. His brother Phzliy married Salome, the famous dancer, the daughter of Herodias; he died without children, and she was afterwards married to Aristobulus. The fifth wife of Herod the Great was Cleopatra of Jerusalem, She was the mother of Herod surnamed Antipas, who married Herodias, the wife of his brother Philip, while he was still living. Being reproved for this act by John the Baptist, Matt. xiv. 3; Mark vi. 17; Luke iii. 19, and having imprisoned this holy man, he caused him to be beheaded, agreeable to the promise he had rashly made to the daughter of his wife Herodias, who had pleased him with her dancing. He attempted to seize the person of Jesus Christ, anq to put him to death. It was to this prince that Pilate 1 Herod 1s troubled, and all en born King of the Jews? for we An. Olymp. have seen “his star in the east CXCIV.L a, yeke ‘ and are come to worship him. 4 Num. xxiv. 17; Isa. lx. 3. sent our Lord, Luke xiii. 31, 32. He was banished to Lyons, and then to Spain, where both he and his wife Herodias died. Joseph. Antiq. 1. xv. e. 14.— De Bello, 1. ii. c. 8. The sixth wife of Herod the Great was Pallas, by whom he had Phasaelus : his history is no ways con- nected with the New Testament. The seventh was named Phaedra, the mother of Roxana, who married the son of Pheroras. The eighth was Elpida, mother of Salome, who married another son of Pheroras. With the names of two other wives of Herod we are not acquainted; but they are not connected with our history, any more than are Pallas, Phaedra, and Elpida, whose names I merely notice to avoid the ac- cusation of inaccuracy. Aristoputus, the son of Herod the Great by Ma- riamne, a descendant of the Asmoneans, left two sons and a daughter, viz. Agrippa, Herod, and Herodias, so famous for her incestuous marriage with Antipas, in the life-time of his brother Philip. AGrippa, otherwise named Herod, who was impri- soned by Tiberius for something he had inconsiderately said against him, was released from prison by Caligula, * who made him king of Judea: Joseph. Antiq. 1. xviii. “. 8. It was this prince whe put St. James to death, and imprisoned Peter, as mentioned in xvi. of Acts. He died at Cesarea, in the way mentioned in the Acts, as well as by Josephus, Antiq. 1. xix. ec. 7. He left a son named Agrippa, who is mentioned below. Herop, the second son of Aristobulus, was king of Chaleis, and, after the death of his brother, obtained permission of the emperor to keep the ornaments be- longing to the high priest, and to nominate whom he pleased to that office: Joseph. Antiq. 1. xx. c. 1. He had a son named Aristobulus, to whom Nero gave Ar- menia the lesser, and who married Salome, the famous dancer, daughter to Herodias. Agrippa, son of Herod Agrippa, king of Judea, and grandson to Aristobulus and Mariamne ; he was at first king of Chalcis, and afterwards tetrarch of Galilee, in the room of his uncle Philip: Joseph. Antiq. 1. xx. ec. 5. It was before him, his sister Berenice, and Feliz, who had married Drusilla, Agrippa’s second daughter, that St. Paul pleaded his cause, as mentioned Acts xxvi. Heropias, the daughter of Mariamne and Aristobu- lus, is the person of whom we have already spoken, who married successively the two brothers Philip and Antipas, her uncles, and who occasioned the death of John the Baptist. By her first husband she had Sa- lome, the dancer, who was married to Philip, tetrarch of the Trachonitis, the son of Herod the Great. Sa- Jome having had no children by him, she was married to Aristobulus, her cousin-german, son of Herod, king of Chalcis, and brother to Agrippa and Herodias: she had by this husband several children. This is nearly all that is necessary to be known re- fative to the race of the Herods, in order to distinguish 1 CHAP. Il. Jerusalem with him. 3%] When Herod the king had 4,M- 1001. heard these things, * he was trou- An, Olymp. bled, and all Jerusalem with him. π᾿ © Prov. xxi. 1, 2. the particular persons of this family mentioned in the New Testament. See Basnage, Calmet, and Josephus. There came wise men from the east] Or, Magi came from the eastern countries. “ The Jews believed that there were prophets in the kingdom of Saba and Arabia, who were of the posterity of Abraham by Keturah; and that they taught in the name of God, what they had received in tradition from the mouth of Abraham.”—Wruitsy. That many Jews were mixed with this people there is little doubt ; and that these eastern magi, or philosophers, astrologers, or whatever else they were, might have been originally of that class, there is room to believe. These, knowing the promise of the Messiah. were now, probably, like other believ- ing Jews, waiting for the consolation of Israel. The Persic translator renders the Greek Mayor by lvgse mejooseean, which properly signifies a worshipper of fire ; and from which we have our word magician. Ttis very probable that the ancient Persians, who were con- sidered as worshippers of fire, only honoured it as the symbolical representation of the Deity ; and, seeing this unusual appearance, might consider it as a sign that the God they worshipped was about to manifest him- self among men. Therefore they say, We have seen his star—and are come to worship him ; but it is most likely that the Greeks made their Μάγοι magi, which we translate wise men, from the Persian & mogh, and we moghan, which the Kushuf ul Loghat, a very eminent Persian lexicon, explains by Cuwyy yoo! atush perest, a worshipper of fire ; which the Persians suppose all the inhabitants of Ur in Chaldea were, among whom the Prophet Abraham was brought up. The Mohammedans apply this title by way of derision to Christian monks in their associate capacity ; and by a yet stronger catachresis, they apply it to a tavern, and the people that frequent it. Also, to ridicule in the most forcible manner the Christian priesthood, they call the tavern-keeper leo >. peert Mughan, the priest, or chief of the idolaters. Τί is very probable that the persons mentioned by the evangelist were a sort of astrologers, probably of Jewish extraction, that they lived in Arabia Felix, and, for the reasons above given, came to worship their new-born sovereign. It is worthy of remark, that the Anglo-saxon translates the word Mayor by cungal-picegan, which signifies astro- logers, from cungol, a star or planet, and picen, to know or understand. Verse 2. We have seen his star] Having discovered an unusual luminous appearance or meteor in the heavens, supposing these persons to have been Jews, and knowing the prophecies relative to the redemption of Israel, they probably considered this to be the star mentioned by Balaam, Num. xxiv. 17. See the note there. In the east] Ev τη ανατολη, At its rise. Avatoan and δυσμὴ are used in the New Testament for east and west. 43 Herod inquires where 4 And when he had gathered all An. Olymp. f the chief priests and & scribes of “— the people together, » he demanded of them where Christ should be born. A.M. 4001. B £2 Chron. xxxvi. 14. To worship him.] Or, To do him homage ; προσ- κυνησαι avtw. The word προσκύυνεω, which is com- pounded of προς, to, and κυων, a dog, signifies to crouch and fawn like a dog at his master’s feet. It means, to prostrate oneself to another, according to the eastern custom, which is still in use. In this act, the person kneels, and puts his head between his knees, his fore- head at the same tume touching the ground. It was used to express both civil and religious reverence. In Hindostan, religious homage is paid by prostrating the body at full length, so that the two knees, the two hands, forehead, nose, and cheeks all touch the earth at the same time. This kind of homage is paid also to great men. AYEEN AxBERY, vol. ili. p. 227. As to what is here called a star, some make it a meteor, others a luminous appearance like an Awrora Borealis; others a comet! There is no doubt, the appearance was very striking: but it seems to have been a simple meteor provided for the occasion. See on ver. 9. Verse 3. When Herod—heard these things, he was troubled| Herod’s consternation was probably oc- casioned by the agreement of the account of the magz, with an opinion predominant throughout the east, and particularly in Judea, that some great personage would soon make his appearance, for the deliverance of Israel from their enemies ; and would take upon himself uni- versal empire. Surronius and Tacrirus,-two Roman historians, mention this. Their words are very remarkable :— Percrebuerat Oriente toto, vetus et constans opinio, esse in fatis, ut eo tempore Juded profecti rerum poti- rentur. Id de imperatore Romano, quantum eventu postea predictum patuit, Judei ad se trahentes, rebel- ldrunt. Surtron. Vesp. “An ancient and settled persuasion prevailed throughout the east, that the fates had decreed some to proceed from Judea, who should attain universal empire. This persuasion, which the event proved to respect the Roman emperor, the Jews applied to themselves, and therefore rebelled.” The words of Tacitus are nearly similar :— Pluribus persuasio inerat, antiquis sacerdotum literis contwneri, eo ipso tempore fore, ut valesceret Oriens, profectique Juded rerum potirentur. Que ambages Vespasianum ac Titum predixerant. “‘ Many were persuaded, that it was contained in the ancient books of their priests, that at that very time the east should prevail: and that some should proceed from Judea and possess the dominion. It was Vespa- sian and Titus that these ambiguous prophecies pre- dicted.” Histor, v. Verse 4. The chief priests] Not only the high priest for the time being, called Φ ΝΠ 1π3 cohen ha-rosh, 2 Kings xxv. 18, and his deputy, called 7219 {73 cohen mishneh, with those who had formerly borne the high vriest’s office; but also, the chiefs or heads of the 44 ST. MATTHEW. Christ should be born : im, A+ M. 4001. 5 And they said unto him, 4,¥,*¢ In Bethlehem of Judea: for An. Olymp. sate : CXCIV. 1. thus it is written by the γτο- phet, & 2 Chron. xxxiv. 13; 1 Mac. v. 42; vii. 12.——» Mal. ii. 7. twenty-four sacerdotal families, which David distri- buted into so many courses, 1 Chron. xxiv. These latter are styled DNDN WW sarey ha-cohanim, chief of the priests, 2 Chron. xxxvi. 14; Ezra viii. 24; and DNDN ws roshey ha-cohanim, heads of the priests, Neh. xii. 7. Josephus calls them by the same name as the writers of the New Testament. In his Life, sect. 8, he mentions πολλους---τῶν Ἀρχίερεων, MANY of the chief priests. The word is used in the singular in this last sense, for a chief of the priests, Acts xix. 14. Scribes] The word Τραμματεὺς, in the Septuagint, is used for a political officer, whose business it was to assist kings and civil magistrates, and to keep an ac. count in writing of public acts and occurrences. Such an officer is called in Hebrew qoon 5D seper ha- melech, 6 γραμματευς Tov βασιλεως, the king’s scribe, or secretary. See LXX. 2 Kings xii. 10. The word is often used by the LXX. for a man of learning, especially for one skilled in the Mosaic law : and, in the same sense, it is used by the New Testa- ment writers. Τραμματεὺς is therefore to be understood as always implying a man of letters, or learning, ca- pable of instructing the people. The derivation of the names proves this to be the genuine meaning of the word ypauua: a letter, or character, in writing: or γραμματα, letters, learning, erudition, and especially that gained from ooks. The Hebrew 75’ or Dw sopher, from saphar, to tell, count, cypher, signifies both a book, volume, roll, &c., and a notary, recorder, or historian; and always signifies a man of learning. We often term sucha person a man of letters. The word is used Acts xix. 35, for a civil magistrate at Ephesus, probably such a one as we would term recorder. It appears that Herod at this time gathered the whole Sanhedrin, in order to get the fullest infor- mation on a subject by which all his jealous fears had been alarmed. Verse 5. In Bethlehem of Judea: for thus it is written by the prophet| As there have been several con- fused notions among the Jews, relative not only to the Messiah, and his character, but also to the time of his birth, it may be necessary to add, to what has already been said on this subject, the following extracts from the Talmudists and Gemarists, quoted by Licurroor. At the close of a long dissertation on the year of our Lord’s birth, (which he places in the 35th of the reign of Herod, not the last or 37th as above,) he says: “Tt will not be improper here to produce the Gemarists themselves openly confessing that the Messtas had been born, a good while ago before their times. For so they write: After this the children of Israel shall be converted, and shall inquire after the Lord their God, and David their king: Hos. iii. 5. Our rabbins say, That is King Messvas, If he be among the living, his name is David, or if dead, David is his name. R. Tanchum said, Thus I prove it: He showeth merey 1 Bethlehem of Judah A. M001. 6 ‘And thou Bethlehem, in the An. Olymp. land of Juda, art not the least CXCIV. 1. 7 ———— among the princes of Juda: for i Mic. v. 2; John vii. 42; Luke ii. 4k Rey. ii. 27. to David his Messiah. (Psalm xviii. 50.) R. Joshua ben Levi saith, His name is ΤΙΝ tsemach, a Branch. (Zech. iii. 8.) R. Juban bar Arbu saith, His name is Menahem. (That is, sapaxAnroc, the Comforter.) © And that which happened to a certain Jew, as he was ploughing, agreeth with this business. A certain Arabian travelling, and hearing the ox bellow, said to the Jew at plough, O Jew, loose thy oxen, and loose thy ploughs, for behold! the temple is laid waste. The ox belloweth the second time ; the Arabian saith to him, O Jew, Jew, yoke thy oxen, and fit thy ploughs : amv xdoo po Nm For behold! King Messiah is born. But, saith the Jew, What is his name? Mena- hem, saith he (i. e. the Comforter.) And what is the name of his Father? Hezekiah, saith the Arabian. To whom the Jew, But whence is He? The other answered, From the palace of the king of Bethlehem Judah. Away he went, and sold his oxen and his ploughs, and became a seller of infants’ swaddling clothes, going about from town to town. When he came to that city, (Bethlehem,) all the women bought of him, but the mother of Menahem bought nothing. He heard the voice of the women saying, O thou mother of Menahem, thou mother of Menahem, carry thy son the things that are here sold. But she replied, May the enemies of Israel be strangled, because on the day that he was born, the temple was laid waste. To whom he said, But we hoped, that as it was laid waste at his feet, so at his feet it would be built again. She saith, I have no money. To whom he replied, But why should this be prejudicial to him? Carry him what you buy here, and if you have no money to- day, after some days I will come back and receive it. Afler some days, he returned to that city, and saith to her, How does the little infant? And she said, From the time you saw me last, spirits and tempests came, and snatched him away out of my hands.’ R. Bon saith, What need have we to learn from an Ara- bian? Ts it not plainly written, And Lebanon shall fall before the powerful one? (Isa. x. 34.) And what follows after? A branch shall come out of the root of Jesse. (Isa. xi. 1.) “The Batylonian doctors yield us a confession not very unlike the former. R. Charinah saith: After four hundred years are passed from the destruction of the temple, if any one shall say to you, Take to thyself Sor one penny a field worth a thousand pence, do not take it. And again, After four thousand two hundred thirty and one years from the creation of the world, if any shall say to you, Take for a penny a field worth a thousand pence, take it not. The gloss is, For that is the time of redemption, and you shall be brought back to the holy mountain, to the inheritance of your fathers ; why, therefore, should you misspend your penny 7 “You may fetch the reason of this calculation, if vou have leisure, out of the tract Sanhedrin. The tradition of the school of Elias, the world is to last | CHAP. Il. our Lord's birth-place. out of thee shall come a Governor, ἈΠ ΤῸΝ * that shall 'rule my people Israel. An; Olymp. 7 Then ™ Herod, when he had =e 1 Or, feed——™ Psa. ii. 1, &c.; Acts iv. 25, &c. six thousand years, &c. And alittle after, Elias said to Rabh Judah, The world shall last not less than erghty- five jubilees: and in the last jubilee shall the Son of David come. He saith to him, Whether in the begin- ning of it, or in the end? He answered him, I know not. Whether is this whole time to be finished first, or not? He answered him, I know not. But Rabh Asher asserts, that he answered thus, Until then, expect him not, but from thence expect him. Wear your own countrymen, O Jew! How many centuries of years are passed by and gone from the eighty-fifth jubilee of the world, that is, the year MMMMCCL, and yet the Messias of your expectation is not yet come! “ Daniel’s weeks had so clearly defined the time of the true Messias, his coming, that the minds of the whole nation were raised into the expectation of him. Hence, it was doubted of the Baptist, whether he were not the Messias, Luke iii. 15. Hence it was, that the Jews are gathered together from all countries unto Jerusalem, Acts ii., expecting and coming to see, be- cause at that time the term of revealing the Messias, that had been prefixed by Daniel, was come. Hence it was that there was so great a number of false Christs, Matt. xxiv. 5, &e., taking the occasion of their im- postures hence, that now the time of that great expec- taion was at hand, and fulfilled: and in one word, They thought the kingdom of God should presently appear, Luke xix. 11. “But when those times of expectation were past, nor did such a Messias appear as they expected, (for when they saw the true Messias, they would not see him,) they first broke out into various, and those wild, conjectures of the time; and at length, all those con- jectures coming to nothing, all ended in this curse (the just cause of their eternal blindness) {ΠῚῚ nan Psp awn by, May their soul be confounded who compute the times!” They were fully aware that the time foretold by the prophets must be long since ful- filled ; and that their obstinacy must be confounded by their own history, and the chronology of their own Scriptures; and therefore they have pronounced an anathema on those who shall attempt to examine, by chronological computations, the prophecies that predict his coming. Who can conceive a state of wilful blind- ness or determined obstinacy superior to this! Verse 6. And thou Bethlehem, in the land of Juda} To distinguish it from Bethlehem, in the tribe of Ze- bulon. Josh. xix. 15. See on ver. 1. Art not the least] In Micahv. 2, it isread, Though thou be little—nvnd vyy tsdir lehayoth, little to be. Houbigant, struck with the oddness of the construc- tion of the Hebrew, by dividing the last word, and making a small change in two of the letters, makes the prophet agree with the evangelist, nvm xO ὝΨΥ tsdir lo hayita, thou art not the least. Several learned men are of opinion, that the copy from which St. Matthew quoted had the text in this way. However, some MSS. of very good note, among which is the The wise men find Christ, A.M. 4001. privily called the wise men, inquir- Ana Oi aan ed of them diligently, what time ————_ the star appeared. 8 And he sent them to Bethlehem, and said, Go and search diligently for the young child ; and when ye have found him, bring me word again, that I may come and worship him also. 9 § When they had heard the king, they departed ; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10 When they saw the star, they rejoiced with exceeding great joy. 11 Ἵ And when they were come into the house, they saw the young child with Mary ST. MATTHEW. und offer hum gafts his mother, and fell down, and wor- 4 M1001. shipped him: and when they had An. Olymp. opened their treasures, * they ° pre- ————— sented unto him gifts; gold, and frankincense, and myrrh. 12 And being warned of God ? in a dream, that they should not return to Herod, they de parted into their own country another way. 13 And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt; and be thou there until I bring thee word : for Herod will seek the young child to destroy him. 0] Kings xix. 2; chap. xxi. 19; Job v. 12; Isa. xliv. 25. Codex Beze, have μὴ ελαχιστη et, for ουδαμως ελαχιστη et, Art thou not the least? 'This reconciles the pro- phet and evangelist without farther trouble. See the authorities for this reading in Griesbach and Wet- stem. Among the princes of Juda] In Micah vy. 2, it is, the thousands of Judah. There is much reason to believe that each tribe was divided into small portions called thousands, as in England certain small divisions of counties are called hundreds. For the proof of the first, the reader is referred to Judg. vi. 15, where, in- stead of my FAMILY ts poor in Manasseh, the Hebrew is, my THOUSAND (*D98) is the meanest in Manasseh : and to 1 Sam. x. 19, Present yourselves before the Lord by your Triges and by your THousANDS: and to 1 Chron. xii. 20, Captains of the THousaNDs of Ma- nasseh. Now these THousanps being petty gowern- ments, Matthew renders them by the word ηγεμοσιν, because the word princes or governors was more in- telligible in the Greek tongue than thousands, though, in this case, they both signify the same. See Wake- field. That shall rule my people Israel.] Οστις ποιμανει, Who shall reep my people. "That is as a shepherd feeds his flock. Among the Greeks, kings are called, by Homer, λαὼν ποιμενες, shepherds of the people. This appellation probably originated from the pastoral employment, which kings and patriarchs did not blush to exercise in the times of primitive simplicity; and it might particularly refer to the case of David, the great type of Christ, who was a keeper of his father’s sheep, before he was raised to the throne of Israel. As the government of a good king was similar to the care a good shepherd has of his flock, hence ποιμὴν signified both shepherd and king ; and ποιμαίνω, to feed and to rule among the ancient Greeks. Verse 8. That I may come and worship him also.] See ver. 2, and on Gen. xvii. 3, and Exod. iv. 31. What exquisite hypocrisy was here! He only wished to find out the child that he might murder him; but see how that God who searches the heart prevents the designs of wicked men from being accomplished ! Verse 9. Inthe east] Or, at its rise. See ver. 2. 46 ° Or, offered ; Psa. lxxil. 10; Isa. 1x. 6——P Chap. i. 20. Stood over where the young child was.| Super caput pueri, Over the head of the child, as the Opus Imprr- FEcTUM, on this place, has it. See Griesbach’s Var. Lect. So it appears to have been a simple luminous meteor in a star-like form, and at a very short dis- tance from the ground, otherwise it could not have ascertained the place where the child lay. But the last quoted reading, from the Opus Imperfectum, jus- tifies the opinion that the luminous appearance which had hitherto directed them now encompassed the head or tue child; and probably this gave the first idea to the ancient painters, of representing Christ in the man- ger, with a glory surrounding his head. his glory, or nimbus, is usually given also to saints and eminent persons, especially in the Roman Church, by all Ro- man Catholic painters. Verse 11. They presented unto him gifts] The peo- ple of the east never approach the presence of kings and great personages, without a present in their hands. This custom is often noticed in the Old Testament, and still prevails in the east, and in some of the newly discovered South Sea Islands. Gold, and frankincense, and myrrh.) Some will have these gifts to be emblematic of the Divinity, regal office, and manhood of Christ. ‘“ They offered him incense as their God; gold as their king; and myrrh, as united to a human body, subject to suffering and death.” Awrum, thus, myrrham, regique, DEO, HOMINIQUE, dona ferunt. JuveNncus. Rather, they offered him the things which were in most esteem among themselves; and which were productions of their own country. The gold was probably a very providential supply, as on it, it is likely, they subsisted while in Egypt. Verse 13. Flee into Egypt] Many Jews had set- tled in Egypt; not only those who had fled thither in the time of Jeremiah, see chap. xlviii.; but many others who had settled there also, on account of the temple which Onias IV. had built at Heliopolis Those who could speak the Greek tongue enjoyed many advantages in that country: besides, they had the Greek version of the Septuagint, which had been translated nearly 300 years before this time. Egypt 1 Herod slays the A, M4001. 14 When he arose, he took the An. if. young child and his mother by night, SO ond departed into Egypt; 15 And was there until the death of Herod : that it might be fulfilled which was spoken of the Lord by the prophet, saying, * Out of Egypt have 1 called my son. 16 Ἵ Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the chil- dren that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. 17 Then was fulfilled that which was spoken by * Jeremy the prophet, saying, 18 In Rama was there a voice heard, lamen- aHos. xi. 1. was now a Roman province, and the rage of Herod could not pursue the holy family to this place. There is an apocryphal work in Arabic, called the Gospel of the infancy, which pretends to relate all the acts of Jesus and Mary while in Egypt. ~E.have taken the pains to read this through, and have found it to be a piece of gross superstition, having nothing to entitle it to a shadow of credibility. Verse 15. Out of Egypt have I called my son.]| This is quoted from Hos. xi. 1, where the deliverance of Israel, and that only, is referred to. But as that deliverance was extraordinary, it is very likely that it had passed into a prover), so that “ Out of Egypt have I called my son,” might have been used to express any signal deliverance. I confess, I can see no other reference it can have to the case in hand, unless we suppose, which is possible, that God might have refer- red to this future bringing up of his son Jesus from Egypt, under the type of the past deliverance of Israel from the same land. Midrash Tehillin, on Psalm ii. 7, has these remarkable words: I will publish a de- cree: this decree has been published in the Law, in the Prophets, and in the Hagiographia. In the Law, Israel is my first-born son: Exod. iv. 22. In the Prophets, Behold, my servant shall deal prudently : Isa. li. 13. In the Hagiographia, The Lord said unto my lord: Psa. ex. 1. All these passages the Jews refer to the Messiah. See Schoettgen. Verse 16. Slew all the children] This cruelty of Herod seems alluded to in very decisive terms by Macrobius, who flourished toward the conclusion of the fourth century. In his chapter De jocis Augusti in alios, et aliorum rursus in ipsum, he says, Cum au- disset inter pueros, quos in Syria Herodes, rex Jude- erum, intra bimatum jussit interfici, filium quoque ejus occisum, ait, Melius est Herodis porcum esse, quam ritium. ‘“ When he heard that among those male in- fants about two years old, which Herod, the king of the Jews, ordered to be slain in Syria, one of his sons was also murdered, he said : ‘It is better to be Herod’s #06 than his son.’” Saturn. lib. ii. ὁ. 4. The point 1 CHAP. fl. children of Bethlehem. tation, and weeping, and great ga ag mourning, Rachel weeping for her An, Olymp. children, and would not be com- — forted, because they are not. 19 1 But when Herod was 4-M_ cir. 4003. dead, behold, an angel of the Lord appeareth in a dream to Jo- seph in Egypt, 20 Saying, Arise, and take the young child and his mother, and go into the land of Israel : for they are dead, which sought the young child’s life. 21 And he arose, and took the young child and his mother, and came into the land of Israel. 22 But when he heard that Archelaus did rein in Judea, in the room of his father τ Jer. xxxi. 15. of this saying consists in this, that Herod, professing Judaism, his religion forbade his killing swine, or hay- ing any thing to do with their flesh ; therefore his hog would have been safe, where his son lost his life. Verse 18. In Rama was there a voice heard] 'These words, quoted from Jer. xxxi. 15, were originally spoken concerning the captivity of the ten tribes ; but are here elegantly applied to the murder of the inno- cents at Bethlehem. As if he had said, Bethlehem at this time resembled Rama; for as Rachel might be said to weep over her children, which were slaugh- tered or gone into captivity; so in Bethlehem, the mothers lamented bitterly their children, because they were slain. The word ϑρηνος, lamentation is omitted by the Codd. Vatic. Cypr. one of Selden’s MSS. the Syriac, Arabic, Persic, A&thiopic, all the Itala, (except that in the Cod. Beze,) Vulgate, and Saxon, several of the fathers, and above all Jeremiah, chap. xxxi. 15, from which it is quoted. Griesbach leaves it in the text with a note of doubtfulness. This mourning may refer to cases far from uncommon in the east, where all the children have been massacred. The lamenta- tions of a Hindoo mother for her child are loud and piercing ; and it is almost impossible to conceive of a scene more truly heart-rending than that of a whole town of such mothers wailing over their massacred children. See Warp. Verse 20. They are dead] Both Herod and Anti- pater his son; though some think the plural is here used for the singular, and that the death of Herod alone is here intended. But as Herod’s son Antipater was at this time heir apparent to the throne, and he had cleared his way to it by procuring the death of both his elder brothers, he is probably alluded to here, as doubtless he entered into his father’s designs. Tuey are dead—Antipater was put to death by his father’s command, five days before this execrable ty- rant went to his own place. See Josephus, Antiq xvi. 11; xvii. 9. Verse 22. When he heard that Archelaus did reign] Herod, having put Antipater his eldest son to death, 47 The holy family return from Ao Ge ANOS. Herod, he was afraid to go An. Digan. thither : notwithstanding, being CxO = warmed of God in a Arena Σ turned aside ‘into the parts οἵ Gali- lee: s Chap. iii. 13; Luke 11. 39. altered his will, and thus disposed of his dominions : he gave the tetrarchy of Galilee and Petrea to his son Antipas; the tetrarchy of Gaulonitis, Trachonitis, Batanea, and Paneadis, to his son Philip; and left the kingdom of Judea to his eldest remaining son, Arche- laus. This son partook of the cruel and blood-thirsty disposition of his father: at one of the passovers, he caused three thousand of the people to be put to death in the temple and city. For his tyranny and cruelty, Augustus dep.ived him of the government, and ban- ished him. His character considered, Joseph, with great propriety, forbore to settle under Azs jurisdiction. He turned aside into the parts of Galilee] Here Antipas governed, who is allowed to have been of a comparatively mild disposition ; and, being intent on building two cities, Julias and Tiberias, he endeavour- ed, by a mild carriage and promises of considerable immunities, to entice people from other provinces to come and settle in them. He was besides in a state of enmity with his brother Archelaus: this was a most favourable circumstance to the holy family ; and though God did not permit them to go to any of the new cities, yet they dwelt in peace, safety, and com- fort at Nazareth. Verse 23. That it might be fulfilled which was spoken by the prophets] It is difficult to ascer- tain by what prophets this was spoken. The margin usually refers to Judg. xiii. 5, where the angel, fore- telling the birth of Samson, says, No razor shall come upon his head ; for the child shall be a NAzARITE (773 nezir) unto God from the womb. The second passage usually referred to is Isa. xi. 1: There shall come forth a rod from the stem of Jesse, and a BRANCH (9¥) netser) shall grow out of his roots. That this refers to Christ, there is no doubt. Jeremiah, chap. Xxili. 5, is supposed to speak in the same language— 1 will raise unto David a righteous ΒΒΆΝΟΗ : but here the word is NDY¥ tsemach, not ὍΝ) netser; and it is the same in the parallel place, Zech. 111. 8; vi. 12; therefore, these two prophets cannot be referred to; but the passages in Judges and Isaiah may have been in the eye of the evangelist, as well as the whole institution relative to the Nazarive (1) nezir) deliver- ed at large, Num. vi., where see ihe notes. As the Nazarite was the most pure and perfect institution under the law, it is possible that God intended to point out by it, not only the perfection of our Lord, but also the purity of his followers. And it is likely that, be- fore St. Matthew wrote this Gospel, those afterwards called. Christians bore the appellation of Nazarites, or Nazoreans, for so the Greek word, Ναζωραιίος, should be written. Leaving the spiritual reference out of the question, the Nazarene or Nazorean here may mean simply: an inhabitant or person of Nazareth; as Gali- lean does a person or inhabitant of Galilee. The 48 ST. MATTHEW. Egypt, and setile at Nazareth 23 And he came and dwelt in A.M. ir. 4003. 3 B. C. cir. 2. a city called ‘Nazareth; that Be, ee it might be fulfilled ἃ which was ———~—~ spoken by the prophets, He shall be called a Nazarene. t John 1. 45. ἃ Judg. xiii. 5; 1 Sam. 1.1]. evangelist evidently designed to state, that neither the sojourning at Nazareth, nor our Lord being called a Nazarene, were fortuitous events, but were wisely de- termined and provided for in the providence of God; and therefore foretold by inspired men, or fore-repre- sented by significant institutions. But how shall we account for the manner in which St. Matthew and others apply this, and various other circumstances, to the fulfilment of ancient traditions ? This question has greatly agitated divines and critics for more than a century. Swrenhusius, Hebrew pro- fessor at Amsterdam, and editor of a very splendid and useful edition of the Mishna, in six vols. fol. publish- ed an express treatise on this subject, in 1713, full of deep research and sound criticism. He remarks great difference in the mode of quoting used in the Sacred Writings: as, It hath been said—it is written—that it might be fulfilled which was spoken by the prophets —the Scripture says—see what is said—the Scrip- ture foreseeing—he saith—is it not written ?2—the saying that is written, &e., &e. With great pains and industry, he has collected ten rules out of the Talmud and the rabbins, to explain and justify all the quota- tions made from the Old Testament in the New. Rue 1. Reading the words, not according to the regular vowel points, but to others substituted for them. He thinks this is done by Peter, Acts iii. 22, 23; by Stephen, Acts vii. 42, &c.; and by Paul, 1 Cor. xv. 54; 2 Cor. viii. 15. Rute Il. Changing the letters, as done by St. Paul, Rom. ix. 33; 1 Cor. ix. 9, &c.; Heb. viii. 9, c.; Heb. x. 5. Rute III. Changing both letters and vowel poits, as he supposes is done by St. Paul, Acts xiii. 40, 41; 2 Cor. viii. 15. Rute IV. Adding some letters, and retrenching others. Rute V. Transposing words and letters. Rute VI. Dividing one word into two. Rute VII. Adding other words to make the sense more clear. Rute VII. Changing the original order of the words. Rue IX. Changing the original order, and adding other words. Rute X. Changing the original order, and adding and retrenching words, which he maintains is a method often used by St. Paul. Let it be observed, that although all these rules are used by the rabbins, yet, as far as they are employed by the sacred writers of the New Testament, they never, in any case, contradict what they quote from the Old, which cannot be said of the rabbins: they only explain What they quote, or accommodate the passage to the facts then in question. And who will venture 1 Reflections on the to say that the Holy Spirit has not a right, in any sub- sequent period, to explain and illustrate his own mean- ing, by showing that it had a greater extension in the Divine mind than could have been then perceived by ment And has He not a right to add to what he has formerly said, if it seem right in his own sight? 15 not the whole of the New Testament, an addition to the Old, as the apostolic epistles are to the narrative of our Lord’s life and acts, as given by the evange- lists 2 Gusset, Wolf, Rosenmuller, and others, give four rules, according to which, the phrase, that τὲ might be fulfilled, may be applied in the New Testament. Rute I. When the thing predicted is literally ac- complished. Rute IJ. When that is done, of which the Serip- ture has spoken, not in a literal sense, but in a spiritual sense. Rute III. When a thing is done neither in a literal nor spiritual sense, according to the fact referred to in the Scripture ; but is similar to that fact. Rute IV. When that which has been mentioned in the Old Testament as formerly done, is accomplished in a Jarger and more extensive sense in the New 'Tes- tament. St. Matthew seems to quote according to all these rules ; and it will be useful to the reader to keep them constantly in view. I may add here, that the writers of the New Testament seem often to differ from those of the Old, because they appear uniformly to quote from some copy of the Septuagint version; and most of their quotations agree verbally, and often even /it- erally, with one or other of the copies of that version which subsist to the present day. Want of attention to the difference of copies, in the Septuagint version, has led some divines and critics into strange and even ridiculous mistakes, as they have taken that for THE Sepruacint which existed in the printed copy before them; which sometimes happened not to be the most correct. On the birth-place of our Lord, a pious and sensible man has made the following observations :— * At the first sight, it seems of little consequence to know the place of Christ’s nativity; for we should consider him as our Redeemer, whatever the circum- stances might be which attended his mortal life. But, seeing it has pleased God to announce, beforehand, the place where the Saviour of the world should be born, it became necessary that it should happen pre- cisely in that place; and that this should be one of the characteristics whereby Jesus Christ should be known to be the true Messiah. “Tt is also a matter of small importance to us where we may live, provided we find genuine happiness.— There is no place on earth, however poor and despica- Vou. I. (ae *) CHAP. II. birth-place of our Saviour. ble, but may have better and more happy inhabitants than many of those are who dwell in the largest and most celebrated cities. Do we know a single place on the whole globe where the works of God do not appear under a thousand different forms, and where a person may not feel that blessed satisfaction which arises from a holy and Christian life’? For an indi- vidual, that place is preferable to all others where he ean get and do most good. For a number of people, that place is best where they can find the greatest number of wise and pious men. Every nation de- clines, in proportion as virtue and religion lose their influence on the minds of the inhabitants. The place where a young man first beheld the dawn and the beauty of renewed nature, and with most lively sen- sations of joy and gratitude adored his God, with all the veneration and love his heart was capable of ; the place where a virtuous couple first met, and got ac- quainted ; or where two friends gave each other the noblest proofs of their most tender affection; the village where one may have given, or seen, the most remarka- ble example of goodness, uprightness, and patience ; such places, I say, must be dear to their hearts. “Bethlehem was, according to this rule, notwith- standing its smallness, a most venerable place ; seeing that there so many pious people had their abode, and that acts of peculiar piety had often been performed in it. First, the patriarch Jacob stopped some time in it, to erect a monument to his well-beloved Rachel. It was at Bethlehem that honest Naomi, and her modest daughter-in-law, Ruth, gave such proofs of their faith and holiness ; and in it Boaz, the generous benefactor, had his abode and his possessions. At Bethlehem the humble Jesse sojourned, the happy father of so many sons; the youngest of whom rose from the pastoral life to the throne of Israel. It was in this country that David formed the resolution of building a house for the Lord, and in which he showed himself the true shepherd and father of his subjects, when, at the sight of the destroying angel, whose sword spread con- sternation and death on all hands, he made interces- sion for his people. It was in Bethlehem that Ze- rubbabel the prince was born, this descendant of David, who was the type of that Ruler and Shepherd under whose empire Israel is one day to assemble, in order to enjoy uninterrupted happiness. Lastly, in this city the Son of God appeared; who, by his birth, laid the foundation of that salvation, which, as Redeemer, he was to purchase by his death for the whole world.— Thus, in places which from their smallness are entitled to little notice, men sometimes spring, who become the benefactors of the humanrace. Often, an inconsider- able village has given birth to a man, who, by his wis- dom, uprightness, and heroism, has been a blessing to whole kingdoms.” Sturm’s Reflections, translated by A. C. vol iv 49 John the Baptist begins ST. MATTHEW. to preach and baptize CHAPTER UI. John the Baptist begins to preach, 1. food, 4. The success of his ministry, 5, 6. the gudgments of God against the impenitent, 10. The subject of his preaching, 2, 3. His exhortation to the Pharisees, 7-9. Description of his clothing and He denounces The design of his baptism, and that of Christ, 11, 12. He baptizes Christ in Jordan, 13-15 ; who is attested to be the Messiah by the Holy Spirit, and a voice from heaven, 16, 17. “eg [N those days came ἅ John the δὶ Gime Baptist, preaching ἢ in the wilder- ness of Judea, a Mark i. 4, 15; Luke iii. 2, 3; John i. 28.—» Josh. xiv. 10. NOTES ON CHAP. III. Verse 1. John the Baptist) John, surnamed The Baptist, because he required those to be baptized who professed to be contrite because of their sins, was the son of a priest named Zacharias, and his wife Elisabeth, and was born about A. M. 3999, and about six months before our blessed Lord. Of his almost miraculous conception and birth, we have a circumstantial account in the Gospel of Luke, chap. i. to which, and the notes there, the reader is requested to refer. For his fide- lity in reproving Herod for his incest with his brother Philip’s wife, he was cast into prison, no doubt at the suggestion of Herodias, the profligate woman in ques- tion. He was at last beheaded at her instigation, and his head given as a present to Salome, her daughter, who, by her elegant dancing, had highly gratified He- rod, the paramour of her incestuous mother. His ministry was short; for he appears to have been put to death in the 27th or 28th year of the Christian era. Came—preaching| Knpvocwv, proclaiming, as a herald, a matter of great and solemn importance to men; the subject not his own, nor of himself, but from that God from whom alone he had received his commission. See on the nature and importance of the herald’s office, at the end of this chapter. Κηρύσσειν, says Rosenmuller, de tis dicitur, qui in PLATEIS, im CAMPIS, 72 AERE aperto, ut a multis audiantur, vocem tollunt, &e. ‘The verb κηρύσσειν is applied to those who, in the streets, fields, and open air, lift up their voice, that they may be heard by many, and proclaim what has been committed to them by regal or public authority; as the KERUKES among the Greeks, and the PREcOoNEs among the Romans.” The wilderness of Judea\ That is, the country parts, as distinguished from the city; for in this sense the word wilderness, V3) midbar or N24) midbarioth, is used among the rabbins. John’s manner of life gives no countenance to the eremite or hermit’s life, so strongly recommended and applauded by the Roman Church. Verse 2. Repent] Meravoeite. This was the matter of the preaching. The verb μετανοξω is either com- pounded of μετα, after, and νοεῖν to understand, which signifies that, after hearing such preaching, the sinner is led to understand, that the way he has walked in was the way of misery, death, and hell. Or the word may be derived from peta after, and avo.a, madness, which intimates that the whole life of a sinner is no 50 2 And saying, Repent ye: for AL M. ΓΟ 4090. ‘the kingdom of heaven is at Per oh le CCL 2 hand. ¢ Dan. ii. 44; chap. iv. 17; x. 7. other than a continued course of madness and folly : and if to live in a constant opposition to all the dictates of true wisdom ; to wage war with his own best inter- ests in time and eternity ; to provoke and insult the living God; and, by habitual sin, to prepare himself only for a state of misery, be evidences of insanity, every sinner exhibits them plentifully. It was from this notion of the word, that the Latins termed repent- ance resipiscentia, a growing wise again, from re and sapere; or, according to Tertullian, Resipiscentia, quasi receplio mentis ad se, restoring the mind to itself : Contra Marcion, lib. ti. Repentance, then, implies that a measure of Divine wisdom is communicated to the sinner, and that he thereby becomes wise to salva tion. That his mind, purposes, opinions, and inclina- tions, are changed ; and that, in consequence, there is a total change in his conduct. It need scarcely be remarked, that, in this state, a man feels deep anguish of soul, because he has sinned against God, unfitted himself for heaven, and exposed his soul to hell. Hence, a true penitent has that sorrow, whereby he forsakes sin, not only because it has been ruinous to his own soul, but because it has been offensive to God. The kingdom of heaven is at hand| Referring to the prophecy of Daniel, chap. vii. 13, 14, where the reign of Christ among men is expressly foretold. This phrase, and the kingdom of God, mean the same thing, viz. the dispensation of infinite mercy, and manifesta- tion of eternal truth, by Christ Jesus, producing the true knowledge of God, accompanied with that worship which is pure and holy, worthy of that God who is its institutor and its object. But why is this called a king- dom? Because it has its daws, all the moral precepts of the Gospel: its subjects, all who believe in Christ Jesus: and its king, the Sovereign of heaven and earth. N.B. Jesus Christ never saved a soul which he did not govern; nor is this Christ precious or estimable to any man who does not feel a spirit of subjection to the Divine will. But why is it called the kingdom of upaven? Be- cause God designed that his kingdom of grace here should resemble the kingdom of glory above. And hence our Lord teaches us to pray, Thy will be done on earth, as it is in heaven. The kingdom of heaven is not meat and drink, says St. Paul, Rom. xiv. 17; does not consist in the gratification of sensual passions, or worldly ambition ; but is righteousness, peace, and joy, in the Holy Ghost. Now what can there be more than this in glory? Righteousness, without mixture of (ger) The prophecy concerning John, A. M. 4030. An, Olymp. of by the prophet Esaias, saying, "δ΄ 4The voice of one crying in the wilderness, ° Prepare ye the way of the Lord, make his paths straight. 4 And ‘the same John £ had his raiment of camel’s hair, and a leathern girdle about his 4Jsa. xl. 3; Mark i. 3; Luke iii. 4; John i. 23. ¢ Luke i. 76. f Mark i. 6—— 2 Kings i. 8; Zech. xiii. 4. sin; peace, without strife or contention; joy, in the Holy Ghost, spiritual joy, without mixture of misery ! And all this, it is possible, by the grace of the Lord Jesus Christ, to enjoy here below. How then does heaven itself differ from this state?’ Answer. It makes the righteousness efernal, the peace eternal, and the joy eternal. This is the heaven of heavens! The phrase, kingdom of heaven, DW ΤΊΣ malcuth shamayim, is frequently used by the rabbinical writers, and always means, the purity of the Divine worship, and the blessedness which a righteous man feels when employ- ed in it. It is farther added, This kingdom is at hand. The dispensation of the glorious Gospel was now about to be fully opened, and the Jews were to have the first offers of salvation. This kingdom is also at hand to us; and wherever Christ crucified is preached, there is salva- tion to be found. JESUS is proclaimed to thee, O man! as infinitely able and willing to save. Believe in his name—cast thy soul upon his atonement, and enter into rest ! Verse 3. The voice of one crying in the wilderness] Or, A voice of a crier in the wilderness. This is quoted from Isa. xl. 3, which clearly proves that John the Baptist was the person of whom the prophet spoke. The idea is taken from the practice of eastern mo- narchs, who, whenever they entered upon an expedi- tion, or took a journey through a desert country, sent harbingers before them, to prepare all things for their passage ; and pioneers to open the passes, to level the ways, and to remove all impediments. The officers ap- pointed to superintend such preparations were called by the Latins, stratores. Diodorus’s account of the march of Semiramis into Media and Persia, will give us a clear notion of the preparation of the way for a royal expedition. “In her march to Echatane, she came to the Zarcean mountain, which, extending many furlongs, and being full of craggy precipices and deep hollows, could not be passed without making a great compass about. Being therefore desirous of leaving an everlasting memorial of herself, as well as shortening the way. she ordered the precipices to be digged down, and the hollows to be filled up ; and, at a great expense, she made a shorter and more expeditious road, which, to this day, is call- ed from her, The road of Semiramis. Afterwards she went into Persia, and ali the other countries of Asia, sunject to her dominion; and, wherever she went, she ordered the mountains and precipices to be levelled, raised causeways in the plain country, and, at a great expense, made the ways passable.” Diod. Sic. lib. ii. and Bp. Lowth. 1 CHAP. Ill. and his manner of life. 3 For this is he that was spoken | loins; and his meat was locusts 4 oe Aun. Olymp. and ‘wild honey. 2, Oly 5 9 *Then went out to him Jeru- salem, and all Judea, and all the region round about Jordan, ‘And were baptized of him in Jordan, confessing their sins. h Lev. xi. 22.——i1] Sam. xiv. 25, 26——* Mark i. 5; Luke iii 7.—| Acts xix. 4, 18. The Jewish Church was that desert country, to which John was sent, to announce the coming of the Messiah. It was destitute at that time of all religious cultivation, and of the spirit and practice of piety ; and John was sent to prepare the way of the Lord, by preaching the doctrine of repentance. ‘The desert is therefore to be considered as affording a proper emblem of the rude state of the Jewish Church, which is the true wilderness meant by the prophet, and in whieh John was to prepare the way of the promised Messiah. The awful importance of the matter, and the vehemence of the manner of the Baptist’s preaching, probably ac- quired him the character of the crier, Bowv. For the meaning of the word Joun, see the note on Mark i. 4. Verse 4. His raiment of camel’s hair] A sort of coarse or rough covering, which, it appears, was common to the prophets, Zech. xiii. 4. In such a garment we find Elyah clothed, 2 Kings i. 8. And as John had been designed under the name of this prophet, Mal. iv. 5, whose spirit and qualifications he was to possess, Luke i. 17, he took the same habit, and lived in the same state of self-denial. His meat was locusts] Axpiec. Axpic may either sig- nify the insect called the locust, which still makes a part of the food in the land of Judea; or the top of a plant. Many eminent commentators are of the latter opinion ; but the first is the most likely. The Saxon translator has zepycapan grasshoppers. Wild honey.] Such as he got in the rocks and hollows of trees, and which abounded in Judea: see 1 Sam. xiv. 26. It is most likely that the dried locusts, which are an article of food in Asiatic coun tries to the present day, were fried in the honey, or compounded in some manner with it. The Gospel according to the Hebrews, as quoted by Epiphanius, seems to have taken a similar view of the subject, as it adds here to the text, Ov ἡ yevoic nv Tov μαννα, ὡς eyxpic ev ελαιίω. And its taste was like manna, as @ sweet cake baked in oil. Verse 5. Jordan] Many of the best MSS. and versions, with Mark i. 5, add ποτάμω, the river Jor- dan; but the definitive article, with which the word is generally accompanied, both in the Hebrew and the Greek, is sufficient ; and our article éie, which should ever be used in the translation, expresses the force of the other. Verse 6. Were baptized] In what form baptism was originally administered, has been deemed a sub ject worthy of serious dispute. Were the people dipped or sprinkled? for it is certain βαπτω and βαπτιζω mean both. They were all dipped, say some 51 Many come to the AM. 4030. 7 qf But when he saw many of An. Olymp. the Pharisees and Sadducees come CCL. ἡ Α τ : to his baptism, he said unto them, m Chap. xii. 34; xxiii. 33; Luke iii. 7, 8, 9. Can any man suppose that it was possible for John to dip all the inhabitants of Jerusalem and Judea, and of all the country round about the Jordan? Were both men and women dipped, for certainly doth came to his baptism? This could never have comported either with safety or with decency. Were they dip- ped in their clothes? This would have endangered their lives, if they had not with them change of raiment: and as such a baptism as John’s (however administered) was, in several respects, a new thing in Judea, it is not at all likely that the people would come thus provided. But suppose these were dipped, which I think it would be impossible to prove, does it follow that, in all regions of the world, men and women must be dipped, in order to be evangelically baptized? In the eastern countries, bathings were frequent, because of the heat of the climate, it being there so necessary to cleanliness and health; but could our climate, or a more northerly one, admit of this with safety, for at least three-fourths of the year ? We may rest assured that it could not. And may we not presume, that if John had opened his commission in the north of Great Britain, for many months of the year, he would have dipped neither man nor woman, unless he could have procured a tepid bath? Those who are dipped or immersed in water, in the name of the Holy Trinity, I believe to be evangelically bap- tized—those who are washed or sprinkled with water in the name of the Father, and of the Son, and of the Holy Ghost, I believe to be equally so; and the repetition of such a baptism I believe to be pro- fane. Others have a right to believe the contrary, if they see good. After all, it isthe ¢hing signified, and not the mode, which is the essential part of the sacra- ment. See the note on Mark x. 16. Confessing their sins.] ἙἙξομολογουμενοι, earnestly acknowledging that their sins were their own. And thus taking the whole blame upon themselves, and laying nothing to the charge of Gop or man. This is essential to true repentance ; and, till a man take the whole blame on himself, he cannot feel the absolute need he has of casting his soul on the merey of God, that he may be saved. Verse 7. Pharisees] A very numerous sect among the Jews, who, in their origin, were, very probably, a pure and holy people. It is likely that they got the name of Pharisees, i. 6. Separatists, (from w7D pha- rash, to separate,) from their separating themselves from the pollution of the Jewish national worship ; and hence, the word in the Anglo-saxon version is Tundop-halgan, holy persons who stand apart, or by themselves : but, in process of time, like all religious sects and parties, they degenerated: they lost the spirit of their institution, they ceased to recur to first principles, and had only the form of godliness, when Jesus Christ preached in Judea; for he bore witness, that they did make the outside of the cup and platter 52 ST. MATTHEW. baptism of John. m 5 ἢ A. M. 4030. O generation of vipers, who hath 4,™, 403 wamed you to flee from "the wrath oe ae. to come ? — Rom. v.9; 1 Thess. i. 10. clean—they observed the rules of their institution, but the spirit was gone. Sadducees] A sect who denied the existence of angels and spirits, consequently all Divine influence and inspiration, and also the resurrection of the dead. The Sadducees of that time were the Materialists and Deists of the Jewish nation. When the sect of the Pharisees arose cannot be distinctly ascertained ; but it is supposed to have been some time after the Baby- lonish captivity. The sect of the Sadducees were the followers of one Sadok, a disciple of Antigonus So- cheus, who flourished about three centuries before Christ. There was a third sect among the Jews, called the Hssenes or Essenians, of whom I shall have occasion to speak on chap. xix. 12. Come to his baptism] The AXthiopic version adds the word privately here, the translator probably hav- ing read λαϑρα in his copy, which gives a very re- markable turn to the passage. The multitudes, who had no worldly interest to support, no character to maintain by living in their usual way, came publicly, and openly acknowledged that they were sINNERS; and stood in need of mercy. The others, who endeavour- ed to secure their worldly interests by making a fair show in the flesh, are supposed to have come private- ly, that they might not be exposed to reproach ; and that they might not lose their reputation for wisdom and sanctity, which their consciences, under the preaching of the Baptist, told them they had no right to. See below. O generation of vipers] Τεννηματα εχιόνων. A terribly expressive speech. A serpentine brood, from a serpentine stock. As their fathers were, so were they, children of the wicked one. This is God’s estimate of a sINNER, whether he wade in wealth, or soar in fame. The Jews were the seed of the ser- pent, who should bruise the heel of the woman’s seed, and whose head should be bruised by him. Who hath warned you] Or, privately shown you. Τὶς vredevEev—from vio, under, and δεικνυμαι, to show. Does not this seem to allude to the reading of the Ajthiopic noticed above? They came privately . and John may be supposed to address them thus: “ Did any person give you a private warning? No you received your convictions under the public mi- nistry of the word. ‘The multitudes of the poor and wretched, who have been convinced of sin, have pub- licly acknowledged their crimes, and sought merey— God will unmask you—vyou have deceived the people —you have deceived yourselves—y ou must appear just what you are; and, if you expect mercy from God act like the penitent multitude, and bring forth rrurt worthy of repentance. Do not begin to trifle with your convictions, by thinking, that because you are descendants of Abrabam, therefore you are entitled to God’s favour ; God can, out of these stones (point ing probably to those scattered about in the desert 1 He denounces the judgments A.M. 4030. 8 Bring forth therefore fruits An, Olymp. ?meet for repentance: 9 And think not to say within yourselves, » We have Abraham to our father : for I say unto you, that God is able of these stones to raise up children unto Abraham. 10 And now also the axe is laid unto the root of the trees; ‘therefore every tree which © Or, answerable to amendment of life ——? John viii. 33, 39 ; Acts xili. 26; Rom. iv. 1, 11, 16. 4 Chap. vii. 19; Luke xi. 7,9; John xv. 6. which he appears to have considered as an emblem of the Gentiles) raise up a faithful seed, who, though not natural descendants of your excellent patriarch, yet shall be his worthy children, as being partakers of his faith, and friends of his God.” It should be added, that the Greek word also signifies plain or ample information. See on Luke vi. 47. The wrath to come?) The desolation which was about to fall on the Jewish nation for their wicked- ness, and threatened in the last words of their own Scriptures. See Mal. iv. 6. Lest I come and smite the earth YIN DN (et ha-arets, this very land) with acurse. This wrath or curse was coming: they did not prevent it by turning to God, and receiving the Messiah, and therefore the wrath of God came upon them to the uttermost. Let him that readeth under- stand. Verse 10. And now also the axe is laid) Or, Even now the axe lieth. As if he had said, There is not a moment to spare—God is about to cut off every im- penitent soul—you must therefore either turn to God ummediately, or be utterly and finally ruined. It was customary with the prophets to represent the hing- doms, nations, and individuals, whose ruin they pre- dicted, under the notion of forests and trees, doomed tobe cutdown. See Jer. xlvi. 22,23; Ezek. xxxi. 3, 11, 12. The Baptist follows the same metaphor : the Jewish nation is the tree, and the Romans the aze, which, by the just judgment of God, was speedily to cut it down. It has been well observed, that there is an allusion here to a woodman, who, having marked a tree for excision, lays his axe at its root, and strips off his outer garment, that he may wield his blows more powerfully, and that his work may be quickly performed. For about sixty years before the coming of Christ, this axe had been lying at the root of the Jewish tree, Judea having been made a province to the Roman empire, from the time that Pompey took the city of Jerusalem, during the contentions of the two brothers Hyrcanus and Aristobulus, which was about sixty-three years before the coming of Christ. See Joseph. Antiq. 1. xiv. ec. 1-5. But as the coun- try might be still considered as in the hands of the Jews, though subject to the Romans, and God had waited on them now nearly ninety years from the above time, expecting them to bring forth fruit, and Bone was yet produced; he kept the Romans as an axe, lying at the root of this tree, who were ready to cut it down the moment God gave them the com- mission. 1 CHAP. Iil. of God against the wicked : it is A.M. 4030, bringeth not forth good fruit is 4,M. 403 hewn down, and cast into the fire. An. Olymp. ἄρτον : e: CL 2, 11 ‘I imdeed baptize you with ————_ water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: ‘he shall bap- tize you with the Holy Ghost, and with fire : τ Mark i. 8; Luke iii. 16; John i. 15, 26,33; Acts i.5; xi. 16; xix. 4——-+Isa. iv. 4; xliv.3; Mal. iii. 2; Acts ii. 3, 4; 1 Cor. xii. 13. Verse 11. But he that cometh after me] Or, I coming after me, who is now on his way, and will shortly make his appearance. Jesus Christ began his ministry when he was thirty years of age, Luke iii. 23, which was the age appointed by the law, Num. iv. 3. John the Baptist was born about sir months before Christ; and, as he began his public ministry when thirty years of age, then this coming after refers to six months after the commencement of John’s pub- lic preaching, at which time Christ entered upon his. Whose shoes I am not worthy to bear] This say- ing is expressive of the most profound humility and reverence. To put on, take off, and carry the shoes of their masters, was, not only among the Jews, but also among the Greeks and Romans, the work of the vilest slaves. This is amply proved by Kypke, from Arrian, Plutarch, and the Babylonian Talmud. With the Holy Ghost, and with fire] That the in fluences of the Spirit of God are here designed, needs but little proof. Christ’s religion was to be a spiritual religion, and was to have its seat in the heart. Out- ward precepts, however well they might describe, could not produce inward spirituality. This was the province of the Spirit of God, and of it alone ; therefore he is represented here under the similitude of fire, because he was to illuminate and invigorate the soul, penetrate every part, and assimilate the whole to the image of the God of glory. See on John iii. 5. With fire] Καὶ πυρι. This is wanting in E. S. (two MSS. one of the ninth, the other of the tenth century) eight others, and many Lvangelistaria, and in some versions and printed editions ; but it is found in the parallel place, Luke iii. 16, and in the most au- thentic MSS. and versions. It was probably the dif- ferent interpretations given of it by the fathers that caused some transcribers to leave it out of their copies. The baptism of fire has been differently understood among the primitive fathers. Some say, it means the tribulations, crosses, and afflictions, which believers in Christ are called to pass through. Hence the author of the Opus Imperfectum, on Matthew, says, that there are three sorts of baptism, 1. that of water; 2. that of the Holy Ghost; and, 3. that of tribulations and afflictions, represented under the notion of fire. He observes farther, that our blessed Lord went through these three baptisms: 1. That of water, he received from the hands of John. 2. That of the Holy Spirit, he received from the Father. And, 3. That of fire, he had in his contest with Satan in the desert. St. Chrysostom says, it means the superabundant graccs 53 Jesus is baptized ae 12 * Whose fan 7s in his hand, and An.Olymp. he will throughly purge his floor, tte and gather his wheat into the garner ; but he will “burn up the chaff with unquench- able fire. 13 9 Then cometh Jesus “from Galilee t Mal. ii. 3. ἃ ΜᾺ]. iv. 1; chap. xiii. 30. of the Spirit. Basil and Theophilus explain it of the fire of hell. Cyril, Jerome, and others, understand by it the descent of the Holy Spirit, on the day of pen- tecost. Hilary says, it means a fire that the righteous must pass through in the day of judgment, to purify them from such defilements as necessarily cleaved to them here, and with which they could not be admitted into glory. Ambrose says, this baptism shall be administered at the gate of paradise, by John Baptist ; and he thinks that this is what is meant by the flaming sword, Gen. 11. 24. Origen and Lactantius conceive it to be a river of fire, at the gate of heaven, something similar to the Phlegethon of the heathens; but they observe, that when the righteous come to pass over, the liquid flames shall divide, and give them a free passage: that Christ shall stand on the brink of it, and receive through the flames all those, and none but those, who have received in this world the baptism of water in his name: and that this baptism is for those who, having received the faith of Christ, have not, in every respect, lived con- formably to it; for, though they laid the good founda- tion, yet they built hay, straw, and stubble upon it, and this work of theirs must be tried, and destroyed by this fire. ‘This, they think, is St. Paul’s meaning, 1 Cor. iii. 13-15. Jf any man build on this foundation (viz. Jesus Christ) gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest : and the fire shall try every man’s work, of what sort τὲ 1s.—If any man’s work be burnt, he shall suffer loss: but he himself shall be saved; yet so as BY FIRE. From this fire, understood in this way, the fathers of the following ages, and the schoolmen, formed the fa- mous and lucrative doctrine of purcaTory. Some in the primitive Church thought that fire should be, in some way or other, joined to the water in baptism ; and it is supposed that they administered it by causing the person to pass between two fires, or to leap through the flame ; or by having a torch, or lighted candle, pre- sent. Thus have those called Doctors of the Church trifled. The exposition which I have given, I believe to be the only genuine one. Verse 12. Whose fan is in his hand] The Ro- mans are here termed God’s fan, as, in ver. 10, they were called his ave, and, in chap. xxii. 7, they are termed his troops or armies. The winnowing fan of the Hindoos is square, made of split bamboo ; and the corn is winnowed by waving the fan backwards with both hands—“ Whose fan is an his hand.” His floor] Does not this mean the land of Judea, which had been long, as it were, the threshing-floor of 54 ST. MATTHEW. by John in Jordan. to Jordan unto John, to be bap- 4,™ 1080. tized of him. 14 But John forbad him, saying, ————— I have need to be baptized of thee, and comest thou to me? 15 And Jesus answering said unto him, An. Olymp. CCI. 2. ¥Mark i. 9; Luke 11]. 21—w Chap. ii. 22. the Lord? God says, he will now, by the winnowing fan (viz. the Romans) throughly cleanse this floor— the wheat, those who believe in the Lord Jesus, he will gather into his garner, either take to heaven from the evil to come, or put in a place of safety, as he did the Christians, by sending them to Pella, in Celosyria, previously to the destruction of Jerusalem. But he will burn up the chaff—the disobedient and rebellious Jews, who would not come unto Christ, that they might have life. Unquenchable fire.| That cannot be extinguished by man. Verse 14. John forbad him] Tarnestly and press- ingly opposed him: this is the proper import of the words διεκωλευεν αὐτὸν. J have observed that δια, in composition, most frequently, if not always, strengthens the signification in classic authors.— Wakefield. Verse 15. To fulfil all righteousness.| That is, Every righteous ordinance : so 1 think the words πάσαν δικαιοσυνην should be translated; and so our common version renders a similar word, Luke i. 6. The fol- lowing passage, quoted from Justin Martyr, will doubt- less appear a strong vindication of this translation. “Christ was circumcised, and observed all the other ordinances of the law of Moses, not with a view to his own justification ; but to fulfil the dispensation com- mitted to him by the Lord, the God and Creator of all things.”"— Wakefield. How remarkable are the following words of Creeshna (an Incarnation of the Supreme God, according to the Hindoo theology) related in the Bhagvat Geeta, p. 47. Addressing his disciple Azjoon, he says, “1 myself, Arjoon, have not, in the three regions of the universe, any thing which is necessary for me to perform; nor any thing to obtain, which is not obtained; and yet 7 live in the exercise of the moral duties. If I were not vigilantly to attend to those duties, all men would presently follow my example. If I were not to per- form the moral actions, this world would fail in their duties: I should be the cause of spurious births, and should drive the people from the right way. As the ignorant perform the duties of life from a hope of re- ward, so the wse man, out of respect to the opinions and prejudices of mankind, should perform the same without motives of interest. The wise man, by indus- triously performing all the duties of life, should induce the vulgar to attend to them.” The Septuagint use this word often for the Hebrew NOW mishpat, judgment, appointment. And m Ezek. Xvili. 19, 21, the person who δικαιοσυνὴν καὶ ελεὸς neroinke—hath done righteousness and mercy, is he who saeredly attended to the performance of all the re- ligious ordinances mentioned in that chapter, and per- formed them in the genuine spirit of meroy. Ackata~ l The Spirit of God ΠΑΡ Ἢ Suffer it to be so now: for thus it eae becometh us to fulfil all righteous- ness. Then he suffered him. 16 *And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw * Mark i. 10.—y Isa. xi. 2; xlii. 1; Luke iii. 22; John i. 32, 33.——* John xii. 28. ματα is used 1 Mae. i. 13, 49; ii. 21, and in Heb. x. 1, 10, to denote religious ceremonies. Michaelis sup- poses, that pn > kol chok, all religious statutes or or- dinances, were the words used in the Hebrew original of this Gospel. But was this an ordinance? Undoubtedly: it was the initiatory ordinance of the Baptist’s dispensation. Now, as Christ had submitted to circumcision, which was the initiatory ordinance of the Mosaic dispensa- tion, it was necessary that he should submit to this, whieh was instituted by no less an authority, and was the introduction to his own dispensation of eternal mercy and truth. But it was necessary on another account: Our Lord represented the high priest, and was to be the high priest over the house of God :— now, as the high priest was initiated into his office by washing and anointing, so must Christ: and hence he was baptized, washed, and anointed by the Holy Ghost. Thus he fulfilled the righteous ordinance of his initia- tion into the office of high priest, and thus was pre- pared to make an atonement for the sins of mankind. Then he suffered him.] In the Opus Imperfectum, quoted by Griesbach, there is the following addition, which, at least, may serve to show the opinion of its author : Et Johannes quidem baptizavit illum in aqua, ille autem Johannem cum Spiritu. “Then John bap- tized him with water, and he baptized John with ὡς Spirit.” Verse 16. The heavens were opened unto him) That is, to John the Baptist—and he, John, saw the Spirit of God—lighting upon him,i. e. Jesus. There has been some controversy about the manner and form in which the Spirit of God rendered itself visible on this occasion. St. Luke, iii. 22, says it was in a bo- dily shape like to a dove: and this likeness to a dove some refer to a hovering motion, like to that of a dove, and not to the form of the dove itself: but the terms of the text are too precise to admit of this far-fetched interpretation. This passage affords no mean proof of the doctrine of the Trinitz That three distinct persons are here represented, there can be no dispute. 1. The person of Jesus Christ, baptized by John in Jordan. 2. The person of the Holy Ghost in a bodily shape (σωματικὼω ecdet, Luke iti. 22) likeadove. 3. The person of the Father ; a voice came out of heaven, saying, This is my beloved Son, &c. The voice is here represented as proceeding from a different place to that in which the persons of the Son and Holy Spirit were mani- fested : and merely, I think, more forcibly to mark this Divine personality. Verse 17. In whom I am well pleased.] Ev ὦ CHAP. III. descends on him, §*c Ythe Spirit of God descending rc like a dove, and lighting upon An. PAE him : ts ok 17 *And, lo, a voice from heaven, saying, *'This is my beloved Son, in whom J am well pleased. «Psa: ii. 7; Isa. xlii. 1; chap. xii. 18; xvii. 5; Mark i. 1], Luke ix. 35; Eph. i. 6; Col. i. 13; 2 Pet. i 17. posed that the past tense is here used for the present: but see the note on chap. xvii. 5. By this voice, and overshadowing of the Spirit, the mission of the Lord Jesus was publicly and solemnly accredited ; God inti- mating that he had before delighted in him: the law, in all its ordinances, having pointed him out, for they could not be pleasing to God, but as they were ful- filled in, and showed forth, the Son of man, till he came. As the office of a herald is frequently alluded to in this chapter, and also in various other parts of the New Testament, I think it best to give a full account of it here, especially as the office of the ministers of the Gospel is represented by it. Such persons can best apply the different correspondences between their own and the herald’s office. At the Olympic and Isthmian games, heralds were persons of the utmost consequence and importance. Their office was :— 1. To proclaim from a scaffold, or elevated place, the combat that was to be entered on. 2. To summon the 4goniste, or contenders, to make their appearance, and to announce their names. 3. To specify the prize for which they were to contend. 4. Το admonish and animate, with appropriate dis- courses, the athlete, or combatants. 5. To set before them, and explain, the laws of the agones, or contenders; that they might see that even the conqueror could not receive the crown or prize, unless he had strove lawfully. 6. After the conflict was ended, to bring the busi- ness before the judges, and, according to their deter- mination, to proclaim the victor. 7. To deliver the prize to the conqueror, and to put the crown on his head, in the presence of the assembly. 8. They were the persons who convoked all solemn and religious assemblies, and brought forth, and often slew, the sacrifices offered on those occasions. 9. They frequently called the attention of the peo- ple, during the sacrifices, to the subject of devotion, with hoc age! τοῦτο πραττε: mind what you are about, don’t be idle ; think of nothing else. See PusTarcu in Cortolanus. The office, and nearly the word itself, was in use among the ancient Babylonians, as appears from Dan. iii. 4, where the Chaldee word 8111 caroza, is rendered by the Septuagint κηρυξ keruax, and by our translation, very properly, herald. His business in the above place was to call an assembly of the people, for the purpose of public worship ; to describe the object and nature of εὐδόκησας nm whom T have delighted—though it is sup- | that worship, and the punishment to be inflicted on 1 55 An account of those who did not join in the worship, and properly assist in the solemnities of the occasion. Dan. iii. 4, is the only place in our translation, in which the word herald is used: but the word κηρυξ, used by St. Paul, 1 Tim. ii. 7; 2 Tim. i. 11, and by St. Peter, 2 Epist. ii, 5, is found in the Septuagint, Gen. xli. 43, as well as in Dan. iii. 4, and the verb κηρυσσω is found in different places of that version, and in a great number of places in the New Testa- ment. It is worthy of remark, that the office of the κηρυξ, kerux, or herald, must have been anciently known, and indeed established, among the Egyptians: for in Gen. xli. 43, where an account is given of the promotion of Joseph to the second place in the kingdom, where we say, And they cried before him, saying, Bow the knee; the Septuagint has καὶ exnpugev ἐμπροσϑεν αὐτου κηρυξ' And a HERALD made proclamation before him. As the Septuagint translated this for Ptolemy Philadelphus, the Egyptian king, and were in Egypt when they translated the law, we may safely infer that the office was not only known, but in use among the Egyptians, being denominated in their language pra abrek, which our translators, following the Vul- gate, have rendered, Bow the knee; but which the Septuagint understood to be the title of an officer, who was the same among the Egyptians as the κηρυξ among the Greeks. This is a probable meaning of the word, which escaped me when I wrote the note on Gen. xli. 43. As every kind of office had some peculiar badge, or ensign, by which it was known among the ancients, so the heralds were known by generally carrying a cadu- ceus. This was a rod with two spread wings at the top, and about which two serpents were entwined. The poets fabled that this rod was given by Apollo, the god of wisdom and music, to Mercury, the god of eloquence, and the messenger of the gods. To it won- derful properties are ascribed—especially that it pro- duces sleep, and that it raises the dead. Who does not at once see, that the caduceus and its properties clearly point out the office, honour, and influence of the herald? As persons of strong voice, and ready speech, and copious eloquence, were always chosen for heralds, they were represented as endued with wisdom and elo- quence from above. They lulled men to sleep, i. 6. by their persuasive powers of speech, they calmed the turbulent dispositions of an inflamed populace, when proceeding to acts of rebellion and anarchy; or they roused the dormant zeal of the community, who, through long oppression, despairing of succour or re- lief, seemed careless about their best interests being stupidly resolved to sink under their burdens, and ex- pect release only in death. As to the caduceus itself, it was ever the emblem of peace among the ancients : the rod was the emblem of power; the two serpents, of wisdom and prudence ; and the twe wings, of diligence and despatch. ‘The first idea of this wonderful rod seems to have been borrowed from the ved of Moses. See the note on Exod. iv. 17. The word κηρυξ kerux, or herald, here used, is evi- dently derived from κηρύσσειν, to proclaim, call aloud ; and this from yzpuc, the voice: because these persons 56 ST. MATTHEW. the herald’s office were never employed in any business, but such only as could not be transacted but by the powers of speech, and the energy of ratiocination. For the derivation of the word herald, we must look to the northern languages. Its meaning in Junius, Skinner, and Minshieu, are various, but not essentially different ; they all seem to point out different parts of the herald’s office. 1. In the Belgic, heer signifies army. Hence heer-alt, a senior officer, or general, in the army. 2. Or heer-held, the hero of the army: he who had distinguished himself most in his country’s behalf. 3. Or from the Gallo-teutonic herr-haut, the high lord, because their persons were so universally respected, as we have already seen. 4. Or from the simple Teutonic hery-hold, he who is faithful to his lord. And, lastly, according to Minshieu, from the verb hier-holden, stop here; because, in proclaiming peace, they arrested bloodshed and death, and pre- vented the farther progress of war. These officers act an important part in all heroic history, and particularly in the Ziad and Odyssey, from which, as the subject is of so much importance, I shall make a few extracts. I. Their character was sacred. Homer gives them the epithet of divine, ϑειοι. Δολων, Evyndeoc υἱος, Κηρυκος ϑειοίιο. Iliad x. 315. “Dolon, son of Eumedes, the divine herald.” They were also termed imviolable, ασυλοι ; also, great, admi- rable, &c. In the first book of the had, we have a proof of the respect paid to Aeralds, and the inviolabi- lity of their persons. Agamemnon commands the heralds, Talthybwws and Eurybates, his faithful minis- ters, to go to the tent of Achilles, seize the young Bri- seis, and bring her to him. They reluctantly obey ; but, when they come into the presence of Achilles, knowing the injustice of their master’s cause, they are afraid to announce their mission. Achilles, guessing their errand, thus addresses them :— Χαίρετε, knpvKec, Aroc ayyedot, ηδὲ Kat ανδρων. κ. τ. ἃ “ Hail, O ye heralds, messengers of God and of men! come forward. I cannot blame you—-Agamemnon only is culpable, who has sent you for the beautiful Briseis. But come, O godlike Patroclus, bring forth the damsel, and deliver her to them, that they may lead her away,” ἅς. Iliad i. 334, ὅσο. Il. Their functions were numerous; they might enter without danger into besveged cilies, or even into battles. Ill. They convoked the assemblies of the leaders according to the orders they received from the genera. or king. IV. They commanded silence, when kings were to address the assembly, (Iliad xviii. 503. Κηρυκες δ᾽ apa Rawv epntvov. See also Iliad ii. 280,) and delivered the sceptre into their hands, before they began their harangue. Hy δ᾽ apa κηρυξ Xepou σκηπτρον εϑῆκε, σιωπησαι τ᾽ εκελευσεν. Tliad xxiii. 567. V. They were the carriers and executors of the royal commands, (Iliad i. 320,) and went in search of 1 Christ fasts forty days, those who were summoned to appear, or whose pre- sence was desired. VI. They were entrusted with the most important missions; and accompanied princes in the most diffi- cult circumstances. Priam, when he went to Achilles, took no person besides a herald with him. (Iliad xxiv. 674, 689.) When Ulysses sent two of his compan- ions to treat with the Lestrygons, he sent a herald at the same time. (Odys. x. 102.) Agamemnon, when he wished to soften Achilles, joined Eurybates and Hodius, his heralds, to the deputation of the princes. (Iliad ix. 170.) VII. Heralds were employed to proclaim and pub- lish whatever was to be known by the people. (Odys. xx. 276.) VIII. They declared war and proclaimed peace. (Odys. xviii. 334.) TX. They took part in all sacred ceremonies : they CHAP. IV. and is tempted by Satan. mingled the wine and water in the large bowls for the libations, which were made at the conclusion of treaties. They were the priests of the people in many cases ; they led forth the victims, cut them in pieces, and divided them among those engaged in the sacrifices. (Odys. i. 109, ἄς.) X. In Odyssey lib. xvii., a herald presents a piece of flesh to Telemachus, and pours out his wine. XI. They sometimes waited on princes at table, and rendered them many other personal services. (Iliad ii. 280; Odys. i. 143, &e., 146, 153; ii. 6, 38.) In the Mad, lib. x. 3, Hurybates carries the clothes te Ulysses. And a herald of Alcinous conducts Demo- docus, the singer, into the festive hall. (Odys. viii. 470.) Many others of their funetions, services, and privileges, the reader may see, by consulting Damm’s Homeric Lexicon, under Kpo. CHAPTER IV. Jesus, in the wilderness, is tempted by Satan, 1-11. prophecy which was thus fulfilled, 14-16. his brother Andrew, 18-20. works miracles throughout Galilee, 23. He begins to preach publicly, 17. Calls also James and John, the sons of Zebedee, 21, 22. He goes into Galilee, 12; and Capernaum, 13. The Calls Simon Peter, and Preaches and Becomes famous in Syria, and is followed by multitudes from va- rious quarters, among whom he works a great variety of miracles, 24, 25. AM‘ THEN was * Jesus led up of the ae See Spirit into the wilderness, to be “_ tempted of the devil. 2 And when he had fasted forty days and 4 Mark i. 12, &c.; Luke iv. 1, &c.——» See 1 Kings xviii. 12; NOTES ON CHAP. IV. Verse 1. Then was Jesus led up of the Spirit) This transaction appears to have taken place immediately after Christ’s baptism; and this bringing up of Christ was through the influence of the Spirit of God; that Spirit which had rested upon him in his baptism. To be tempted) The first act of the ministry of Jesus Christ was a combat with Satan. Does not this receive light from Gen. iii. 17. I will put enmity between the woman’s seed and thy seed: it shall bruise thy head, and thou shalt bruise his heel. Verse 2. And when he had fasted forty days] It is remarkable that Moses, the great lawgiver of the Jews, previously to his receiving the law from God, fasted forty days in the mount; that Elijah, the chief of the prophets, fasted also forty days; and that Christ, the giver of the New Covenant, should act in the same way. Was not all this intended to show, that God’s kingdom on earth was to be spiritual and Divine 2—that it should not consist in meat and drink, but in righteousness, peace, and joy in the Holy Ghost ? Rom. xiv. 17. Relative to the forty days’ fast of Moses, there is a beautiful saying in the Talmudists. “Is it possible that any man can fast forty days and forty nightst To which Rabbi Meir answered, When thou takest up thy abode in any particular city, thou must live according to its customs. Moses ascended to heaven, where they neither eat nor drink; therefore 1 : A. M. 4031. forty nights, he was afterward an 4, Ὁ ὯΝ hungered. An, Olymp 3 And when the tempter came to = him, he said, If thou be the Son of God, com- Ezek. iii. 14; viii. 3; xi. 1, 24; xl. 2; xliii. 5; Acts viii. 39. he became assimilated to them. We are accustomed to eat and drink; and, when angels descend to us, they eat and drink also.” Moses, Elijah, and our blessed Lord could fast forty days and forty nights, because they were in communion with God, and living a heavenly life. Verse 3. And when the tempter] This onset of Satan was made (speaking after the manner of men) judi- ciously : he came when Jesus, after having fasted forty days and forty nights, was hungry: now, as hunger naturally diminishes the strength of the body, the mind gets enfeebled, and becomes easily irritated ; and if much watching and prayer be not employed, the uneasiness which is oceasioned by a lack of food may soon produce impatience, and in this state of mind the tempter has great advantages. The following advice of an Arabian philosopher to his son is worthy of attention. ‘My son, never go out of the house in the morning, till thou hast eaten something: by so doing, thy mind will be more firm; and, shouldest thou be insulted by any person, thou wilt find thyself more disposed to suffer patiently: for hunger dries up and disorders the brain.” Bibliot. Orient. Suppl. p- 449. The state of our bodily health and world], circumstances may afford our adversary many oppor tunities of doing us immense mischief. In such cases, the sin to which we are tempted may be justly termed, as in Heb. xii. 1, τὴν evrepiotatov ἀμαρτιαν, the well- 57 The temptations of A.M. 4031. mand that these stones be made An. ΙΣΤ. bread. 4 But he answered and said, It is written, ° Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 5 Then the devil taketh him up ‘into the holy city, and setteth him on a pinnacle of the temple, 6 And saith unto him, If thou be the Son of God, cast thyself down: for it is written, ST. MATTHEW. Satan continued. ‘He shall give his angels charge A, ee concerning thee: and in ¢heir An. ber: CCL 3 hands they shall bear thee up, lest at any time thou dash thy foot eon a stone. 7 Jesus said unto him, It is written again, fThou shalt not tempt the Lord thy God. 8 Again, the devil taketh him up into an exceeding high mountain, and showeth him all the προ της of the world, and the glory of them : ς Deut. vili. 3——4 Neh. xi. 1, 18; Isa. xlvili. 2; lii. 1; chap. xxvii. 53; Rev. xi. 2. e Psa. xci. 11, 12——f Deut. vi. 16. circumstanced sin, because all the circumstances of time, place, and state of body and mind, are favour- able to it. Tf thou be the Son of God] Or, a son of God, υἱος tov Θεου. voc is here, and in Luke iv. 3, written with- out the article; and therefore should not be translated THE Son, as if it were ὁ υἱὸς, which is a phrase that is applicable to Christ as the Messiah: but it is cer- tain, whatever Satan might suspect, he did not fully know that the person he tempted was the true Mes- siah. Perhaps one grand object of his temptation was to find this out. Command that these stones} The meaning of this temptation is: ‘ Distrust the Divine providence and support, and make use of illicit means to supply thy necessities.”” Verse 4. But by (or, upon, ext) every word] Ῥημα, in Greek, answers to 133 dabar in Hebrew, which means not only a word spoken, but also thing, purpose, appointment, &c. Our Lord’s meaning seems to be this : God purposes the welfare of his creatures—all his appointments are calculated to promote this end. Some of them may appear to man to have a contrary tendency ; but even fasting itself, when used in con- sequence of a Divine injunction, becomes a mean of supporting that life which it seems naturally calculated to impair or destroy. Verse 5. Pinnacle of the temple] It is very likely that this was what was called the στοα βασιλικὴ, the king’s gallery ; which, as Josephus says, “ deserves to be mentioned among the most magnificent things under the sun: for upon a stupendous depth of a valley, scarcely to be fathomed by the eye of him that stands above, Herod erected a gallery of a vast height, from the top of which if any looked down, he would grow dizzy, his eyes not being able to reach so vast a depth.”—Ant. 1. xv. 6. 11. See Dr. Lightfoot on this place. Verse 6. Cast thyself down] Our Lord had re- pelled the first temptation by an act of confidence in the power and goodness of God; and now Satan soli- cits him to make trial of it. Through the unparalleled subtlety of Satan, the very means we make use of to repel one temptation may be used by him as the groundwork of another. This method he often uses, in order to confound us in our confidence. He shall giwe his angels charge, ὅτε. mutilated quotation of Psa. xci. 11. 58 This is a The clause, to keep thee in all thy ways, Satan chose to leave out, as quite unsuitable to his design. That God has promised to protect and support his servants, admits of no dis- pute ; but, as the path of duty is the way of safety, they are entitled to no good when they walk out of it. In their hands they shall bear thee up| This quo- tation from Psa. xci. 11, is a metaphor taken from a nurse’s management of her child: in teaching it to walk, she guides it along plain ground; but, when stones or other obstacles occur, she lifts up the child, and carries it over them, and then sets it down to walk again. Thus she keeps it in all its ways, watching over, and guarding every step it takes. To this St. Paul seems also to allude, 1 Thess. ii. 7. We were gentle among you, even as a nurse cherisheth her children. ‘Thus the most merciful God deals with the children of men, ever guarding them by his eye, and defending them by his power. Verse 7. Thou shalt not tempt] To expose myself to any danger naturally destructive, with the vain pre- sumption that God will protect and defend me from the ruinous consequences of my imprudent conduct, is to tempt God. Verse 8. An exceeding high mountain, and showeth him] If the words, all the kingdoms of the world, be taken in a literal sense, then this must have been a visionary representation, as the highest mountain on the face of the globe could not suffice to make evident even one hemisphere of the earth, and the other must of necessity be in darkness. But if we take the world to mean only the land of Judea, and some of the surrounding nations, as it ap- pears sometimes to signify, (see on Luke ii. 1,) then the mountain deseribed by the Abbé Mariti (Travels through Cyprus, &e.) could have afforded the pros- pect in question. Speaking of it, he says, “ Here we enjoyed the most beautiful prospect imaginable. This part of the mountain overlooks the mountains of Arabia, the country of Gilead, the country of the Amorites, the plains of Moab, the plains of Jericho, the river Jordan, and the whole extent of the Dead Sea. It was here that the devil said to the Son of God, All these kingdoms ee I give thee, if thou wilt fall down and worship me.” Probably St. Matthew, in the Hebrew original, wrote yousn haarets, which signifies the world, the earth, and often the land of Faded only. What renders this more probable is, that at this time Judea was divided into several kingdoms, 1 Satan is defeated, and A.M. 4031. 9. And saith unto him, All these eee things will I give thee, if thou wilt fall down and” worship me. 10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, *Thou shalt worship the Lord thy God, and him only shalt thou serve. 11 Then the devil leaveth him, and, behold, “angels came and ministered unto him. CHAP. IV. angels minister to Christ. 12 9 ' Now when Jesus had heard 4; a ee that John was * cast into prison, he An. Mele mp. departed into Galilee ; gnc Ee ome 13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Neph thalim : 14 That it might be fulfilled which was spoken by Esaias the prophet, saying, € Deut. vi. 13; x. 20; Josh. xxiw. 14; 1 Sam. vii. 3——" Heb. ᾿ i. 14 or governments, under the three sons of Herod the Great, viz. Archelaus, Antipas, and Philip; which are not only called ethnarchs and tetrarchs in the Gospels, but also βασιλεῖς, kings, and are said βασιλεύειν, to reign, as Rosenmuller has properly remarked. See chap. ii. 22; xiv. 9. Verse 9. If thou wilt fall down and worship me] As if he had said, “The whole of this land is now under my government; do me homage for it, and I will deliver it into thy hand.” Verse 10. Get thee hence] Or, behind me, oxicw pov. This is added by a multitude of the best MSS., ver- sions, and rarHers. This temptation savouring of nothing but diabolical impudence, Jesus did not treat it as the others ; but, with Divine authority, commanded the tempter to return to his own place. In the course of this trial, it appears that our blessed Lord was tempted, 1st. To pistrust. Com- mand these stones to become bread. 2dly. To pre- sumPTIoN. Cast thyself down. 3dly. To worldly AMBITION. All these will I give. A4thly. To ovary. Fall down and worship me, or do me homage. There is probably not a temptation of Satan, but is reducible to one or other of these four articles. From the whole we may learn: First. No man, howsoever holy, is exempted from temptation ; for God manifested in the flesh was tempt- ed by the devil. Secondly. That the best way to foil the adversary, is by the sword of the Spirit, which is the word of God, Eph. vi. 17. Thirdly. That to be tempted even to the greatest abominations (while a person resists) is not sin: for Christ was tempted to worship the Drevin. Fourthly. That there is no temptation which is from its own nature, or favouring circumstances, irresistible. rod has promised to bruise even Satan under our feet As I wish to speak what I think most necessary on every subject, when I first meet it, and once for all, I would observe, first, That the fear of being tempted may become a most dangerous snare. Secondly, That when God permits a temptation or trial to come he will give grace to bear or over- come it. Thirdly, That our spiritual interests shall be always advanced, in proportion to our trials and faithful resist- ance. Fourthly, That a more than ordinary measure of 1 iMark i. 14; Luke iii. 20; iv. 14, 31; delivered up. John iv. 43.—* Or Divine consolation shall be the consequence of every victory. Verse 11. Behold, angels came and ministered unto him.] That is, brought that food which was necessary to support nature. The name given to Satan in the third verse is very emphatic, o πειράζων, the tempter, or trier, from πείρω, to pierce through. To this import of the name there seems to be an ‘allusion, Eph. vi. 16: The fiery parts of the wicked one. ‘This is the precise idea of the word in Deut. viii. 2. To humble thee, and to prove thee, ΤῸ KNOW WHAT WAS IN THY HEART: no. lin- esteca, πειρασὴ σε, Lxx. that he might bore thee through. The quality and goodness of many things are proved by piercing or boring through; for this shows what is in the heart. Perhaps nothing tends so much to discover what we are, as trials either from men or devils. Shait thou serve, or pay religious veneration, 2ατ- pevoetc. This is Mr. Wakefield’s translation, and I think cannot be mended. λατρεία comes from 2a, very much, and tpew, I tremble. When a sinner approaches the presence of God, conscious of uis infinite holiness and justice, and of his own vileness, he will then fully comprehend what this word means. See this religious reverence exemplified in the case of Moses, when in the presence of God; I exceedingly fear, said he, and tremble, Heb. xii. 21. And yet this fear of God is the beginning of wisdom. See the observations at the end of the chapter. Verse 13. And leaving Nazareth] Or, entirely leav- ing Nazareth, καὶ Kaz oa ixwv τὴν Nafaper, from kara, intensive, and Acitw, I leave. Τὶ seems that, from this time, our blessed Lord made Capernaum his ordinary place of residence ; and utterly forsook Nazareth, be- cause they had wholly rejected his word, and even at- tempted to take away his life. See Luke iv. 29. Galilee was bounded by mount Lebanon on the north, by the river Jordan and the sea of Galilee on the east, by Chison on the south, and by the Mediter- ranean on the west. Nazareth, a little city in the tribe of Zebulon, in lower Galilee, with Tabor on the east, and Ptolemais on the west. It is supposed that this city was the usual residence of our Lord for the first thirty years of his life. It was here he became incarnate, lived in subjection to Joseph and Mary, and from which he took the name of a Nazorean. Capernaum, a city famous in the New Testament, 59 Christ enters on 15 !The land of Zabulon, and An. Olymp. the iand of Nepthalim, by the way ors of the sea, beyond Jordan, Galilee of the Gentiles : 16 ™The people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung up. A. M. 4031. A. D. 2 ST. MATTHEW. his public ministry 17) 9 7 Fromythat time Jesus 4.35460 began to preach, and to say, °Re- An. Olymp pent: for the kingdom of heaven is REE at hand. 18 » And Jesus, walking by the sea of Galilee, saw two brethren, Simon ‘called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. 1158. ix. 1, 2——"Isa. xlii. 7; Luke ii. 32. 14, 15 Ὁ Mark 1. but never mentioned in the Old. Probably it was one of those cities which the Jews built after their return from Babylon. It stood on the sea-coast of Galilee, on the borders of Zabulon and Nephthalim, as mention- ed inthe text. This was called his own city, chap. ix. 1, &c., and here, as a citizen, he paid the half shekel, chap. xvii. 94. Among the Jews, if a man became a resi- dent in any city for twelve months, he thereby became a citizen, and paid his proportion of dues and taxes. See Lightfoot. Capernaum is well known to have been the principal scene of our Lord’s miracles during the three years of his public ministry. Zabulon, the country of this tribe, in which Naza- yeth and Capernaum were situated, bordered on the lake of Gennesareth, stretching to the frontiers of Sidon, Gen. xlix. 13. Nephthalim was contiguous to it, and both were on the east side of Jordan, Josh. xix. 34. Verse 15. Galilee of the Gentiles] Or of the na- tions. So called, because it was inhabited by Egyp- tans, Arabians, and Phenicians, according to the tes- timony of Strabo and others. The Hebrew 013 goyim, and the Greek εθνων, signify natzons ; and, in the Old and New Testaments, mean those people who were not descendants of any of the twelve tribes. The word Gentiles, from gens, a nation, signifies the same. It is worthy of remark, that it was a regular tradition among the ancient Jews, that the Messiah should begin his ministry in Galilee. See the proofs in Schoettgen. Verse 16. The people which sat in darkness] This is quoted from Isa. ix. 2, where, instead of sitting, the prophet used the word walked. The evangelist might on purpose change the term, to point out the zn- creased misery of the state of these persons. Svtting an darkness expresses a greater degree of intellectual blindness, than walking in darkness does. In the time of Christ’s appearing, the people were in a much worse state than in the time of the prophet, which was nearly 700 years before; as, during all this period, they were growing more ignorant and sinful. The region and shadow of death] 'These words are amazingly descriptive. A region of death—Deratu’s country, where, in a peculiar manner, Death lived, reign- ed, and triumphed, subjecting all the people to his sway. Shadow of death) Σκια Savarov, used only here and in Luke i. 79, but often in the Old Covenant, where the Hebrew is nv 5x tsal maveth. Tt is not easy to enter fully into the ideal meaning of this term. As in the former clause, death is personified, so here. A shadow is that darkness cast upon a place by a body raised between it and the light or sun. Death 60 4 Chap. ili. 2; x. 7——P Mark i. 16,17, 18; Luke v. 2. Ἂ 4 John i. 42. is here represented as standing between the land above mentioned, and the light of life, or Sun of righte- ousness ; in consequence of which, all the inhabitants were involved in a continual cloud of intellectual dark- ness, misery, and sin. ‘The heavenly sun was con- tinually eclipsed to them, till this glorious time, when Jesus Christ, the true light, shone forth in the beauty of holiness and truth. Christ began his ministry in Galilee, and frequented this uncultivated place more than he did Jerusalem and other parts of Judea: here his preaching was peculiarly needful; and by this was the prophecy fulfilled. Verse 17. Jesus began to preach, and to say, Re- pent] See on chap. iii. 1, 2. Every preacher com- missioned by God to proclaim salvation to a lost world, begins his work with preaching the doctrine of repent- ance. ‘This was the case with all the prophets, John the Baptist, Jesus Christ, all the apostles, and all their genuine successors in the Christian ministry. The reasons are evident in the notes already referred to ; and for the explanation of the word κηρυσσειν, preaching or proclaiming as a herald, see at the end of chap. 11]. Verse 18. Simon called Peter, and Andrew his brother] Why did not Jesus Christ call some of the eminent Scribes or Pharisees to publish his Gospel, and not poor unlearned fishermen, without credit or authority? Because it was the kingdom of heaven they were to preach, and their teaching must come from above: besides, the conversion of sinners, though it be effected instrumentally by the preaching of the Gospel, yet the grand agent in it is the Spirit of God. As the instruments were comparatively mean, and the work which was accomplished by them was grand and glorious, the excellency of the power at once appear- ed to be of Gon, and not of man ; and thus the glory, due alone to his name, was secured, and the great Operator of all good had the deserved praise. Sem- inaries of learning, in the order of God’s providence and grace, have great and important uses; and, in re- ference to such uses, they should be treated with great respect: but to make preachers of the Gospel is a matter to which they are utterly inadequate; it is a prerogative that God never did, and never will, dele- gate to man. Where the seed of the kingdom of God is sowed, and a dispensation of the Gospel is committed to a man, a good education may be of great and general use: but it no more follows, because a man has had a good education, that therefore he is qualified to preach the Gospel, than it does, that because he has not had that. therefore he is unqualified; for there may be much 1 Christ calls James and A. M. 4031. . ΑΚ 19 And he saith unto them, Fol An. Olymp. low me, and 1 will make you 063. fishers of men. ; 20 ‘And they straightway left their nets, and followed him. 21 *And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee * Mark i. F Luke ν. 10, 11.——+ Mark x. 28; Luke xviii. 28. 19, 20; Luke v. 10. ignorance of Divine things where there is much human learning ; and a man may be well taught in the things of God, and be able to teach others, who has not had the advantages of a liberal education. Men-made ministers have almost ruined the heritage of God. To prevent this, our Church requires that a man be inwardly moved to take upon himself this mi- nistry, before he can be ordained to it. And he who cannot say, that he ¢rusts (has rational and Scriptural conviction) that he is moved by the Holy Ghost to take upon himself this office, is an intruder into the heritage of God, and his ordination, ipso facto, vitiated and of none effect. See the truly apostolic Ordination Ser- vice of the Church of England. Fishers.| Persons employed in a lawful and profit- able avocation, and faithfully discharging their duty in it. It was a tradition of the elders, that one of Josh- ua’s fen precepts was, that all men should have an equal right to spread their nets and fish in the sea of Tiberias, or Galilee. The persons mentioned here were doubtless men of pure morals; for the minister of God should have a good report from them that are without. Verse 19. Follow me] Come after me, devte οπισω pov. Receive my doctrines, imitate me in my conduct —in every respect be my disciples. We may observe that most of the calls of God to man are expressed in a few solemn words, which alarm the conscience, and deeply impress the heart. Twill make you fishers of men.] Ezek. chap. xlvii. 8-10, casts much light on this place; and to this prophet our Lord probably alludes. ‘To follow Christ, and be admitted into a partnership of his ministry, is a great honour; but those only who are by himself fitted for it, God calls. Miserable are those who do not wait for this call—who presume to take the name of fishers of men, and know not how to cast the net of the Divine word, because not brought to an acquaint- ance with the saving power of the God who bought them. Such persons, having only their secu/ar interest in view, study not to catch men, but to catch money : and though, for charity’s sake, it may be said of a pas- tor of this spirit, he does not enter the sheepfold as a thief, yet he certainly lives as a hireling. See Quesnel. Some teach to work, but have no hands to row ; Some will be eyes, but have no light to see; Some will be guides, but have no feet to go; Some deaf, yet ears, some dumb, yet tongues ᾽ 1 CHAP. IV. John to be his disciples. Fifi ; : . A. M, 4031. their father, mending their nets: and “,™, ‘03! he called them. the ship and their father, and followed him. 23 9 And Jesus went about all Galilee, “teaching in their synagogues, and preaching * the gospel of the kingdom, “and healing all «Chap. ix. 35; Mark i. 21,39; Luke iv. 15, 44. 14; Mark i. 14——® Mark i. 34. ¥ Chap. xxiv Dumb, deaf, lame, blind, and maimed, yet fishers all! Fit for no use but store an hospital. Fletcher's Piscatory Eclogues. ie. iv. 5, 18 Following a person, in the Jewish phrase, signifies being his disciple or scholar. See a similar mode of speech, 2 Kings vi. 19. Verse 20. They straightway left their nets] A change, as far as it respected secular things, every way to their disadvantage. The proud and the profane may exult and say, “Such preachers as these cannot be much injured by their sacrifices of secular property— they have nothing but nets, &c., to leave.” Let such carpers at the institution of Christ know, that he who has nothing but a net, and leaves that for the sake of doing good to the souls of men, leaves his anu: be- sides, he lived comfortably by his net before; but, in becoming the servant of all for Christ’s sake, he ofter. exposes himself to the want of even a morsel of bread See on chap. xix. 27. Verse 22. Left the ship and their father] By the ship, to πλοίον, we are to understand the mere fishing- boat, used for extending their nets in the water and bringing the hawser or rope of the farther end to shore, by which the net was pulled to land. But why should these be called to leave their employment and their fa- ther, probably now aged? To this I answer, that te be obedient to, provide for, and comfort our parents, is the highest duty we owe or can discharge, except that to God. But, when God calls to the work of the mi- nistry, father and mother and all must be left. Were we necessary to their comfort and support before ? Then God, if he call us into another work or state will take care to supply to them our lack of service some other way ; and, if this be not done, it is a proof we have mistaken our eall. Again, were our parents necessary to us, and in leaving them for the sake of the Gospel, or in obedience to a Divine command, do we deprive ourselves of the comforts of life? No matter: we should prefer the honour of serving the Most High, even in poverty and humility, to all the comforts of a father’s house. But what an honour was the vocation of James and John, to old Zebedee their father! His sons are called to be heralds of the God of heaven! Allowing him to have been a pious man, this must have given him unutterable delight. Verse 23. Teaching in their synagogues] Syna- gogue, cvvaywyn, from σὺν, together, and ayo, 7 bring, a public assembly of persons, or the place where such persons publicly assembled. Synagogues, ameng the 6 Christ heals diseases, and 4M. 4031. manner of sickness and all man- ae Chee ner of disease among the peo- ple. Jews, were not probably older than the return from the Babylonish captivity. They were erected not only in cities and towns, but in the country, and especially by rivers. that they might have water for the convenience of their frequent washings. Not less than ten persons of respectability composed a synagogue; as the rabbins supposed that this num- ber of persons, of independent property, and well skilled in the law, were necessary to conduct the affairs of the place, and keep up the Divine worship. See Light- foot. Therefore, where this number could not be found, no synagogue was built; but there might be many synagogues in one city or town, provided it were populous. Jerusalem is said to have contained 480. This need not be wondered at, when it is considered that every Jew was obliged to worship God in public, e€liher in a synagogue or in the temple. The chief things belonging to a synagogue were : Ist. The ark or chest, made after the mode of the ark of the covenant, containing the Pentateuch. Qdly. The pulpit and desk, in the middle of the synagogue, on which he stood who read or expounded the law. 3dly. The seats or pews for the men below, and the galleries for the women above. 4thly. The lamps to give light in the evening ser- vice, and at the feast of the dedication. And, 5thly. Apartments for the utensils and alms-chests. The synagogue was governed by a council or as- sembly, over whom was a president, called in the Gos- pels, the ruler of the synagogue. These are some- times called chiefs of the Jews, the rulers, the priests or elders, the governors, the overseers, the fathers of the synagogue. Service was performed in them three times a day—morning, afternoon, and night. Syna- gogue, among the Jews, had often the same meaning as congregation among us, or place of judicature, see James 11. 2. Preaching the Gospel of the kingdom] Or, pro- claiming the glad tidings of the kingdom. See the preceding notes. Behold here the perfect pattern of an evangelical preacher: 1. He goes about seeking sinners on every side, that he may show them the way to heaven. 2. He proclaims the glad tidings of the kingdom, with a freedom worthy of the King whom he serves. 3. He makes his reputation and the confi- dence of the people subservient not to his own interest, but to the salvation of souls. 4. To his preaching he joins, as far as he has ability, all works of mercy, and temporal assistance to the bodies of men. 5. He takes care to inform men that diseases, and all kinds of temporal evils, are the effects of sin, and that their hatred to iniquity should inerease in proportion to the evils they endure through it. 6. And that nothing but the power of God can save them from sin and its consequences. For glad tidings, or Gospel, see chap. i. title. Proclauming, see chap. iii. 1, and end; and for the meaning of Aingdom, see chap. iii. 2. 62 ST. MATTHEW. works many muractes 24 And his fame went through- A.M 4631. out all Syria: and they brought unto an τ; him all sick people that were taken ὦ All manner of sickness, and all manner of disease] There is a difference between vococ, translated here sickness, and μαλακία, translated disease. The first is thus defined: νοσος, τὴν χρονίαν κακοπαθειαν, a disease of some standing, a chronic disorder. Infirmity, μαλακία, τὴν προσκαιρον ἀνωμαλίαν Tor σωματος, a temporary disorder of the body. Theo- phylact. This is a proper distinction, and is neces- sary to be observed. Verse 24. Sick people] Tove, κακὼς exovrac, those who felt ul—were afflicted with any species of malady. And torments] Pacavoic, from pacavita, to examine by torture, such as cholics, gouts, and rheumatisms, which racked every joint. Possessed with devils} Daemoniacs. Persons pos- sessed by evil spirits. This is certainly the plain ob- vious meaning of demoniac in the Gospels. Many eminent men think that the sacred writers ac- commodated themselves to the unfounded prejudices of the common people, in attributing certain diseases to the influence of evil spirits, which were merely the effects of natural causes ; but that this explanation can never comport with the accounts given of these per- sons shall be proved as the places occur. Our common version, which renders the word, those possessed by devils, is not strictly correct ; as the word devil, διαβολος, is not found in the plwral in any part of the Sacred Writings, when speaking of evil spirits : for though there are multitudes of demons, Mark vy. 9, yet it appears there is but one prvi, who seems to be supreme, or head, over all the rest. δΔιαβολος sig nifies an accuser or slanderer, 1 Tim. iii. 11, 2 Tim. iii. 3; Tit. ii. 3. Perhaps Satan was called so, 1st. because he accused or slandered God in paradise, as averse from the increase of man’s knowledge and hap- piness, Gen. iii. 5; John viii. 44; and 2dly. because he is the accuser of men, Rev. xii. 9,10. See also Job i. 2. The word comes from δια, through, and βαλλειν, to cast, or shoot, because of the influence of his evil suggestions ; compared, Eph. vi. 16, to fiery darts; and thus it is nearly of the same meaning with o πειράζων, he who pierces through. See on ver. 3. Lunatic] Persons afflicted with epileptic or other disorders, which are always known to have a singular inerease at the change and full of the moon. This undoubtedly proceeds from the superadded attractive influence of the sun and mcon upon the earth’s at- mosphere, as, in the periods mentioned above, these two luminaries are both in conmjunciion; and their united attractive power being exerted on the earth at the same time, not only causes the “τ and reflux of the ocean, but occasions a variety of important changes in the bodies of infirm persons, of animals in general, but more particularly in those who are more sensible of these variations. And is this any wonder, when it is well known, that a very slight alteration in the at- mosphere causes the most uncomfortable sensations to a number of invalids? But sometimes even these 1 He casts out demons, and 1s Ault so). with divers diseases, and torments, is. iymp. and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them. x Mark ili. 7; vii. 31; Luke v. 15. diseases were caused by demons. See on chap. vill. 16, 34, and xvii. 15. Palsy] Palsy is defined, a sudden loss of tone and vital power in a certain part of the human body. This may affect a limb, the whole side, the tongue, or the whole body. This disorder is in general incurable, except by the miraculous power of God, unless in its slighter stages. He healed them.| ither with a word or a touch ; and thus proved that all nature was under his control. Verse 25. This verse is immediately connected with the fifth chapter, and should not be separated from it. Great multitudes} This, even according to the Jews, was one proof of the days of the Messiah: for they acknowledged that in his time there should be a great famine of the word of God; and thus they understood Amos viii. 11. Behold, the days come— that I will send a famine in the land, not a famine of bread—but of hearing the words of the Lord. And as the Messiah was to dispense this word, the bread of life, hence they believed that vast multitudes from all parts should be gathered together to him. See Scho- ettzenius on this place. Decapolis} A small country, situated between Syria and Galilee of the nations. It was called De- capolis, Δεκαπολις, from deka, ten, and πολις, a city, because it contained only ten cities; the metropolis, and most ancient of which, was Damascus. From beyond Jordan.] Or, from the side of Jordan. Probably this was the country which was occupied anciently by the two tribes of Reuben and Gad, and the half tribe of Manasseh; for the country of De- capolis lay on both sides of the river Jordan. See Num. xxxii. 5, 33. Tue account of our Lord’s temptation, as given by the evangelist, is acknowledged on all hands to be extremely difficult. Two modes of interpretation have been generally resorted to, in order to make the whole plain and intelligible : viz. the literal and alle- gorical. In all cases, where it can possibly apply, I prefer the first: the latter should never be used, un- less obviously indicated in the text itself; or so im- periously necessary that no other mode of interpre- tation can possibly apply. Inthe preceding observa- tions, I have taken up the subject in a Jiteral point of view ; and it is hoped that most of the difficulties in the relation have been removed, or obviated, by this plan. An ingenious correspondent has favoured me with some observations on the subject, which have much more than the merit of novelty to recommend them. I shall give an abstract of some of the most striking ; and leave the whole to the reader’s farther consideration. 1 CHAP. IV. followed by a great multitude 25 *And there followed him great 4,403! multitudes of people from ¥ Galilee, An. Olymp: and from Decapolis, and from Jeru- : salem, and from Judea, and from beyond Jordan. y Num. xxxii. 33; Luke vi. 17; Mark v. 20. The thoughts in this communication proceed on this ground: ‘“ These temptations were addressed to Christ as a public person, and respected his conduct in the execution of his ministry; and are reported to his Church as a forcible and practical instruction, con- cerning the proper method of promoting the kingdom of God upon earth. They are warnings against those Satanic illusions, by which the servants of Christ are liable to be hindered in their great work, and even stopped in the prosecution of it. “As our Lord had, at his baptism, been declared to be the Son of Gop, i. e. the promised Messiah, this was probably well known to Satan, who did not mean to insinuate any thing to the contrary, when he endeavoured to engage him to put forth an act of that power which he possessed as the Messiah. The mys- terious union of the Divine with the human nature, in our Lord’s state of humiliation, Satan might think possible to be broken; and therefore endeavoured, in the first temptation, Command these stones to be made bread, to induce our Lord to put forth a separate, in- dependent act of power; which our Lord repelled, by showing his intimate union with the Divine will, which he was come to fulfil—Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Thus showing, as he did on ano- ther occasion, that it was his meat and drink to do the wil of his Father. “2. The ground of the temptation was then changed; and the fulfilment of the Divine will, in the completion of a prophetic promise, was made the ostensible object of the next attack. Cast thyself down—for it is wrirTeN, He will give his angels charge concerning thee, and in their hands shall they bear thee up, &c. This our Lord repelled with—Thou shalt not tempt the Lord thy God—as Satan had de- signed to induce him to seek this pudlic miraculous confirmation of God’s peculiar care over him, as the promised Messiah; of his being which, according to the hypothesis above, Satan had no doubt. Moses, being appointed to a great and important work, needed miraculous signs to strengthen his faith ; but the sacred humanity of our blessed Lord needed them not; nor did his wisdom judge that such a sign from heaven was essential to the instruction of the people. “3. The last temptation was the most subtle and the most powerful—aAlUl these will I give unto thee, if thou wilt fall down and worship me. To inherit all nations, had been repeatedly declared to be the birth- right of the Messiah. His right to wniversal empire could not be controverted; nor could Satan presume to make the investiture. What, then, was his pur- poset Satan had hitherto opposed, and that with considerable success, the kingdom of God upon earth ; and what he appears to propose here, were, terms 63 Observations upon the of peace, and an honourable retreat. The worship which he exacted was an act of homage, in return for his cession of that ascendancy which, through the sin of man, he had obtained in the world. Having long established his rule among men, it was not at first to be expected that he would resign it without a combat: but the purpose of this last temptation ap- pears to be an offer to decline any farther contest ; and, yet more, if his terms were accepted, apparently to engage his influence to promote the kingdom of the Messiah. And as the condition of this proposed alliance, he required, not Divine worship, but such an act of homage as implied amity and obligation ; and if this construction be allowed, he may be supposed to have enforced the necessity of the measure, by every suggestion of the consequences of a refusal. The sufferings which would inevitably result from a pro- voked opposition, which would render the victory, though certain to Christ himself, dearly bought; add- ed to which, the conflict he was prepared to carry on through succeeding ages, in which all his subtlety and powers should be employed to hinder the progress of Christ’s cause in the earth, and that with a consider- able degree of anticipated success. Here the devil seems to propose to make over to Christ the power and influence he possessed in this world, on condition that he would enter into terms of peace with him; and the inducement offered was, that thereby our Lord should escape those sufferings, both in his own person, and in that of his adherents, which a provoked contest would ensure. And we may suppose that a similar temptation lies hid in the desires excited even in some of the servants of Christ, who may feel them- selves often induced to employ worldly influence and power for the promotion of his kingdom, even though, in so doing, an apparent communion of Christ and Belial is the result: for it will be found that neither worldly riches, nor power, can be employed in the ser- vice of Christ, till, like the spoils taken in war, Deut. xxxi. 21-23, they have passed through the fire and water, as, without a Divine purification, they are not fit to be employed in the service of God and his Church. “ Hence we may conclude, that the first temptation had for its professed object, Ist, our Lord’s personal relief and comfort, through the inducement of per- forming a separale and independent act of power.— The second temptation professed to have in view his public acknowledgment by the people, as the Mrssian : for, should they see him work such a miracle as throw- ing himself down from the pinnacle of the temple ST. MATTHEW temptation of Christ. without receiving any hurt, they would be led instantly to acknowledge his Divine mission ; and the evil of this temptation may be explained, as seeking to secure the success of his mission by other means than those which, as the Messiah, he had received from the Father. Compare John xiv. 31. The third tempta tion was a subtle attempt to induce Christ to acknow. ledge Satan as an ally, in the establishment of his kingdom.” E. M. B. The above is the substance of the ingenious theory of my correspondent, which may be considered as a third mode of interpretation, partaking equally of the allegoric and literal. I still, however, think, that the nearer we keep to the letter in all such difficult cases, the more tenable is our ground, especially where the subject itself does not obviously require the allegorical mode of interpretation. Among many things worthy of remark in the preceding theory, the following de- serves most attention: That Satan is ever ready to tempt the governors and ministers of the Christian Church to suppose that worldly means, human policy, secular interest and influence, are all essentially neces- sary for the support and extension of that kingdom which ts not of this world! Such persons can never long preserve hallowed hands: they bring the world into the Church; endeavour to sanctify the bad means they use, by the good end they aim at; and often, in the prosecution of their object, by means which are not of God’s devising, are driven into straits and diffi- culties, and to extricate themselves, tell lies for God's sake. This human policy is from beneath—God will neither sanction nor bless it. It has been the bane of true religion in all ages of the world; and, in every country where the cause of Christianity has been es- tablished, such schemers and plotters in the Church of God are as dangerous to its interests as a plague is to the health of society. The governors and ministers of the Christian Church should keep themselves pure, and ever do God’s work in his own way. If the slothful servant should be cast out of the vineyard, he that corrupts the good seed of the Divine field, or sows tares among the wheat, should be considered as an enemy to righteousness, and be expelled from the sacred pale as one who closes in with the temptation— “ All these things (the kingdoms of the world, and the glory of them) will I give unto Tex, if thou wilt fall down and worship me.” However necessary the Church may be to the state, and the state to the Church, as some people argue, yet the latter is never in so much danger as when the former smiles upon it. CHAPTER V. Christ begins his sermon on the mount, 1, 2. and light of the world, 13-16. Prophets, 17-19. relative 10 murder, anger, and injurious speaking, 21, 22. ana propensities, and the necessity of mortification, 27-30. swearing, 33-37. love and hatred, 43-46. 64 Of cwil respect, 47, The beatitudes, 3-12. Christ is not come to destroy, but confirm and fulfil, the Law and the Of the righteousness of the scribes and Pharisees, 20. Of bearing injuries and persecution, 38-41. The disciples the salt of the earth, Interpretation of the precepts Of reconciliation, 23-26. Of impure act Of divorce, 31, 32. Of oaths and profane Of borrowing and lending, 42. Of Christ’s disciples must resemble their heavenly Father, 48 1 Our Lord commences his AM. 4031. A ND seeingthemultitudes, *he went up into a mountain; and when he ———— was set, his disciples came unto him : 2 And he opened his mouth, and taught them, saying, An. Olymp. CCL3. 3 * Mark iii. 13, 20. + Luke vi. 20; see Psa. li. 17; Prov. xvi. 19; xxix. 23; Isa. lvii. 15; Ixvi. 2. NOTES ON CHAP. V. Verse 1. And seeing the multitudes] Tove οχλους, these multitudes, viz. those mentioned in the preced- ing verse, which should make the first verse of this chapter. He went up into a mountain] That he might have the greater advantage of speaking, so as to be heard by that great concourse of people which followed him. It is very probable that nothing more is meant here than a small hill or eminence. Had he been on a high mountain they could not have heard; and, had he been at a great distance, he would not have sat down. See the note on ver. 14. And when he was 561] The usual posture of public teachers among the Jews, and among many other people. Hence sitting was a synonymous term for teaching among the rabbins. His disciples) The word μαϑητῆς signifies literally a scholar. Those who originally followed Christ, considered him in the light of a Divine teacher; and conscious of their ignorance, and the importance of his teaching, they put themselves under his tuition, that they might be instructed in heavenly things. Having been taught the mysteries of the kingdom of God, they became closely attached to their Divine Master, imitating his life and manners; and recom- mending his salvation to all the circle of their acquaint- ance. This is sid the characteristic of a genuine disciple of Christ. Verse 3. Blessed are the poor i spirit, &c.] Or, happy, μακαριοι from pa or μη, not, and κηρ, fate, or death: intimating, that such persons were endued with immortality, and consequently were not liable to the caprices of fate. Homer, Iliad i, 339, calls the supreme gods, Θεὼν μακάρων, the ever happy and IMMORTAL gods, and opposes them to ϑνητῶν ανϑρωπων, mortal men. To δ᾽ αὐτω μαρτυροι εστων 1ιγὸς τεθεωὼν μακάρων, προς τε ϑνητῶων ανϑρωπων. “Be ye witnesses before the immortal gods, and before mortal men.” From this definition we may learn, that the person whom Christ terms happy is one who is not under the influence of fate or chance, but is governed by an all-wise providence, having every step directed to the attainment of immortal glory, being transformed by the power into the likeness of the ever-blessed God. Though some of the persons, whose states are mentioned in these verses, cannot be said to be as yet blessed or happy, in being made par- takers of the Divine nature; yet they are termed happy by our Lord, because they are on the straight way to this blessedness. Taken in this light the meaning is similar to that expressed by the poet when describing a happy man. Vox. I. (Ὁ CHAP. V. sermon on the mount ΒΒ] πα δα ah iisnivit: ΑΕ ΑΙΘΆ, 3 Blessed are the poor in spirit: Αι δ 408 for theirs is the kingdom of hea- a ven. ——— ΑΝ 4 °Blessed are they that mourn: for they shall be comforted. ©Tsa. Ixi. 2,3; Luke vi. 21; John xvi. 20; 2 Cor. i. 7; Rev xxi. 4. Fewix, qui potuit rerum cognoscere causas : Atque metus omnes et inexorabile ratum Subjecit pedibus ; strepitumque Acherontis avari! Virg. Geor. ii. v. 490. Which may be thus paraphrased :— “Happy is he who gains the knowledge of the first cause of all things; who can trample on every fear, and the doctrine of inexorable rate; and who is not terrified by death, nor by the threatened torments of the invisible world !” Poor in spirit} One who is deeply sensible of his spiritual poverty and wretchedness. Πτωχος, a poor man, comes from πτώσσω, to tremble, or shrink with fear. Being destitute of the true riches, he is trem- blingly alive to the necessities of his soul, shrinking with fear lest he should perish without the salvation of God. Such Christ pronounces happy, because there is but a step between them and that kingdom which is here promised. Some contend, that μακαρίοι should be referred to πνεύματί, and the verse trans- lated thus: Happy, or blessed in spirit are the poor. But our Lord seems to have the humiliation of the spirit particularly in view. Kingdom of heaven.| Or, τῶν ουρανων, of the heavens. A participation of all the blessings of the new cove- nant here, and the blessings of glory above. See this phrase explained, chap. iii. 9. Blessed are the poor! this is God’s word ; but who believes it? Do we not say, Yea, rather, Blessed is the rich 2? The Jewish rabbins have many good sayings rela- tive to that poverty and humility of spirit which Christ recommends in this verse. In the treatise called Bamidbar Rabbi, s. 20, we have these words : There were three (evils) in Balaam: the evil eye. (envy,) the towering spirit, (pride,) and the extensive mind (avarice.) } Tanchum, fol. 84. The law does not abide with those who have the extensive mind, (avarice,) but with him only who has a contrite heart. Rabbi Chanina said, ‘‘ Why are the words of the law compared to water? Because as waters flow from heights, and settle in low places, so the words of the law rest only with him who is of an humdle heart.” See Schoettgen. Verse 4. Blessed are they that mourn] That is, those who, feeling their spiritual poverty, mourn after God, lamenting the iniquity that separated them from the fountain of blessedness. Every one flies from sorrow, and seeks after joy, and yet true joy must necessarily be the fruit of sorrow. The whole need not (do not feel the need of) the physician, but they that are sick do; i. e. they who are sensible of their disease. Only such persons as are deeply convinced of the sinfulness of sin, feel the plague of their own heart, 65 Who they are whom A. M. 4031. 5 A. D. 27. An. Olan: for earth. 6 Blessed are they which do hunger and 4 Blessed are the meek: 6 they shall inherit the 4 Psa. xxxvii. 11.—®*See Rom. iv. 13.—\ Isa. lv. 1; lxv. 13. and turn with disgust from all worldly consolations, beeause of their insufficiency to render them happy, have God’s promise of solid comfort. They SHALL BE comforted, says Christ, παρακληϑήσονται, from παρα, near, and καλεω, I call. He will call them to himself, and speak the words of pardon, peace, and life eternal, to their hearts. See this notion of the word expressed fully by our Lord, chap. xi. 28, Come unto ΜῈ all ye who are weary and heavy laden, and I will give you rest. Verse 5. Blessed are the meek] Happy, οἱ πραεις, from aoc, easy, those who are of a quiet, gentle spirit, in opposition to the proud and supercilious Scribes and Pharisees, and their disciples. We have a com- pound word in English, which once fully expressed the meaning of the original, viz. gentleman ; but it has now almost wholly lost its original signification. Our word meek comes from the old Anglo-saxon meca, or meccea, ἃ companion or equal, because he who is of a meck or gentle spirit, is ever ready to associate with the meanest of those who fear God, feeling himself superior to none ; and well knowing that he has nothing of spiritual or temporal good but what he has received from the mere bounty of God, having never deserved any favour from his hand. For they shall inherit the earth.| Or, τὴν ynv, the land. Under this expression, which was commonly used by the prophets to signify the /and of Canaan, in which all temporal good abounded, Judg. xviii. 9, 10, Jesus Christ points out that abundance of spiritual good, which was provided for men in the Gospel. Be- sides, Canaan was a type of the kingdom of God; and who is so likely to inherit glory as the man in whom the meekness and gentleness of Jesus dwell? In some good MSS. and several ancient versions, the fourth and fifth verses are transposed: see the authorities in the various readings in Professor Griesbach’s edition. The present arrangement certainly is most natural : 1. Poverty, to which the promise of the kingdom is made. 2. Mourning or distress, on account of this impover- ished state, to which consolation is promised. And 3. Meekness established in the heart by the consolations received, Verse 6. They which do hunger and thirst] As the body has its natural appetites of hunger and thirst for the food and drink suited to its nourishment, so has the soul. No being is indestructible or unfailing in its nature but Gop ; no being is independent but him: as the body depends for its nourishment, health, and strength upon the earth, so does the soul upon heaven. Heavenly things cannot support the Jody ; they are not suited to its nature: earthly things cannot support the soul, for the same reason. When the uneasy sensa- tion termed hunger takes place in the stomach, we know we must get food or perish. When the soul is awakened to a sense of its wants, and begins to hunger 66 ST. MATTHEW. Christ pronounces blessed, thirst after righteousness: ‘ for they ΔΑΝ 4031. shall be filled. 7 Blessed are the merciful: 5 for they shall obtain mercy. & Psa. xli. 1; chap. vi. 14; Mark xi. 25; 2 Tim.i. 16; Heb. vi. 10; James ii. 13. and thirst after righteousness or holiness, which is its proper food, we know that it must be purified by the Holy Spirit, and be made a partaker of that living bread, John viii. 48, or perish everlastingly. Now, as God never inspires a prayer but with a design to an- swer it, he who hungers and thirsts after the full sal- vation of God, may depend on being speedily and effectually blessed or satisfied, well-fed, as the word χορτασϑησονται implies. Strong and intense desire after any object has been, both by poets and orators, represented metaphorically by hunger and thirst. See the well-known words of Virgil, Avneid iii. 55. Quid non mortalia pectora cogis, Auri sacra FAMES ! “(Ὁ cursed hunger after gold! what canst thou not influence the hearts of men to perpetrate?’ How frequently do we find, inexplebilis honorum Fames— SITIENS virtulis—faume siris, the insatiable hunger after honour, a thirst for virtue, thirst after fame, and such like! Righteousness here is taken for all the blessings of the new covenant—all the graces of the Messiah’s kingdom—a full restoration to the image of God! Verse 7. The merciful] The word mercy, among the Jews, signified two things : the pardon of injuries, and almsgiving. Our Lord undoubtedly takes it in its fullest latitude here. To know the nature of mercy, we have only to consult the grammatical meaning of the Latin word misericordia, from which ours is derived. It is composed of two words: mise- rans, pitying, and cor, the heart; or miseria cordis, pain of heart. Mercy supposes two things: 1. A distressed object: and, 2. A disposition of the heart, through which it is affected at the sight of such an object. This virtue, therefore, is no other than a lively emotion of the heart, which is excited by the discovery of any creature’s misery; and such an emotion as manifests itself outwardly, by effects suited to its nature. The merciful man is here termed by our Lord eAequwv, from ελεος, which is generally derived from the Hebrew ὙΠ chil, to be in pain, as a woman in travail: or from 54° yalal, to cry, or lament grievously ; because a merciful man enters into the miseries of his neighbour, feels for and mourns with him. They shall obtain mercy.| Mercy is not purchased but at the price of mercy itself; and even this price is a gift of the mercy of God. What mercy can those vindictive persons expect, who forgive nothing, and are always ready to improve every advantage they have of avenging themselves? Whatever mercy ἃ man shows to another, God will take care to show the same to him. The following elegant and nervous saying of one of our best poets is worthy of the reader’s most serious attention :— Ὁ The pure in heart, peace-makers, A M. 403). h J 4 : ag 8 *Blessed are the pure in heart: ihn. Olymp. for ‘they shall see God. : 9 Blessed are the peace-makers : for they shall be called the children of God. h Psa. xv. 2; xxiv. 4; Heb. xii. 14.——i1 Cor. xiii. 12; “The quality of mercy is not strained ; It droppeth as the gentle rain from heaven Upon the place beneath. It is twice blessed ; Tt blesseth him who gives, and him who takes : *Tis mightiest in the mightiest: it becomes The throned monarch better than his crown. Tt is an attribute of God himself; And earthly power doth then show likest God’s, When mercy seasons justice. Though justice be thy plea, consider this, That, in the course of justice, none of us Should see salvation. We do pray for mercy ; And that same prayer doth teach us all to render The deeds of mercy. Why, all the souls that are, were forfeit once : And he who might the ’vantage best have took Found out the remedy. How would you be, If He who is the top of judgment should But judge you as you are? O! think on that; And mercy then will breathe within your lips, Like man, new made. How shalt thou hope for mercy, rend’ring none 2” In the tract Shabbath, fol. 151, there is a saying very like this of our Lord. ‘ He who shows mercy to men, God will show mercy to him: but to him who shows no merey to man, God will show no mercy.” Verse 8. Pure in heart] In opposition to the Pharisees, who affected outward purity, while their hearts were full of corruption and defilement. A principal part of the Jewish religion consisted in out- ward washings and cleansings: on this ground they expected to see God, to enjoy eternal glory: but Christ here shows that a purification of the heart, from all vile affections and desires, is essentially re- quisite in order to enter into the kingdom of God. He whose soul is not delivered from all sin, through the blood of the covenant, can have no Scriptural hope of ever being with God. There is a remarkable illustration of this passage, quoted by Mr. Wakefield from Origen, Contra Cels. lib. vi. “ God has no body, and therefore is invisible: but men of contemplation ean discern him with the heart and understanding. But 4 DEFILED HEART CANNOT SEE Gop: but HE MUST BE PURE WHO WISHES TO ENJOY A PROPER VIEW OF A PURE BEING.” Shall see God.| This is a Hebraism, which signi- fies, possess God, enjoy his felicity : as seeing a thing, was used among the Hebrews for possessing it. See Psa. xvi. 10. Thou wilt not suffer thy Holy One to SEE corruption, i. e. he shall not be corrupted. So John iii. 3. Except a man be born again, he cannot ser the kingdom of God, i. e. he cannot enjoy it. So John CHAP. V. and the persecuted, are blessed 10 ‘Blessed are they which are persecuted for righteousness’ sake : for theirs is the kingdom of hea- ven. 1 John iii. 2, 3.—* 2 Cor. iy. 17; 2 Tim. ii. 12; 1 Pet. iii. 14. nuine followers of Christ actually enjoy—having the Divine favour witnessed to their souls by the Holy Spirit. The Hindoos pretend that some of their sages have been favoured with a sight of their guar- dian deity.—See Warp’s Customs. Probably our Lord alludes to the advantages those had, who were legally pure, of entering into the sanctuary, into the presence of God, while those who had contracted any legal defilement were ex cluded from it. This also was obviously typical. Verse 9. The peace-makers| Expyvy, peace, is com- pounded of expew (exc) ἕν, connecting into one: for as war distracts and divides nations, families, and indi- viduals, from each other, inducing them to pursue different objects and different interests, so PEACE restores them to a state of unity, giving them one object, and one interest. A peace-maker is a man who, being endowed with a generous public spirit, labours for the public good, and feels his own interest pro- moted in promoting that of others: therefore, instead of fanning the fire of strife, he uses his influence and wisdom to reconcile the contending parties, adjust their differences, and restore them to a state of unity. As all men are represented to be in a state of hostility to God and each other, the Gospel is called the Gos- pel of peace, because it tends to reconcile men to God and to each other. Hence our Lord here terms peace-makers, the children of God: for as he is the Father of peace, those who promote it are reputed his children. But whose children are they who foment divisions in the Church, the state, or among families ? Surely they are not of that Gop, who is the Father of peace, and lover of concord; of that Curist, who is the sacrifice and mediator of it; of that Spimir, who is the nourisher and bond of peace ; nor of that CuurcH of the Most High, which is the kingdom and family of peace. St. Clement, Strom. lib. iv. s. 6, in fin. says, that “Some who transpose the Gospels add this verse : Happy they who are persecuted by justice, for they shall be perfect: happy they who are persecuted on my ac- count, for they shall have a place where they shall not be persecuted.” Verse 10. They which are persecuted] Δεδιωγμενοι, they who are hard pressed upon, and pursued with repeated acts of enmity. Parkhurst. They are happy who suffer, seems a strange saying: and that the righteous should suffer, merely because they are, such, seems as strange. But such is the enmity of the human heart to every thing of God and goodness, that all those who live godly in Christ Jesus shall suffer persecution in one form or other. As the re- ligion of Christ gives no quarter to vice, so the vicious in. 16. He that believeth not the Son, shall not sex life, | will give no quarter to this religion, or to its pro- i. e. shall not be put in possession of eternal glory. | fessors. The Hindoo idolaters vainly boast of what the ge-! For theirs is the kingdom of heaven.] That spiritual 1 67 Christians the salt of the earth A.M. 4031. 11 1Blessed are ye, when men An. Olymp. shall revile you, and persecute you, wise and shall say all manner of ™evil against you " falsely, for my sake. 12 °Rejoice, and be exceeding glad: for great is your reward in heaven: for ?so per- secuted they the prophets which were before you. 13 9 Ye are the salt of the earth: ‘but if 1 Luke vi. 22——™ ] Pet. iv. 14. «Gr. lying. Ὁ Luke vi. 23 ; Actsv.41; Rom.v.3; James 1. 2 ; 1 Pet. iv. 13—P Neh. ix. 26; 2 Chron. xxxvi.16; chap. xxiii. 34, 37; Acts vii. 52; 1 Thess. i1. kingdom, explained chap. iii. 2, and that kingdom of glory which is its counterpart and consequence. Verse 11. When men shall revile you, and persecute| The persecution mentioned in the preceding verse comprehends all outward acts of violence—all that the hand can do. This comprehends all calumny, slander, &c., all that the tongue can effect. But as διωκειν, Which we render to persecute, is a forensic term, and signifies legal persecutions and public ac- cusations, which, though totally unsubstantiated, were the means of destroying multitudes of the primitive Christians, our Lord probably refers to such. No Protestant can think, without horror, of the great num- bers burnt alive in this country, on such accusations, under the popish reign of her who is emphatically called Bloody Queen Mary. Verse 12. Rejoice] In the testimony of a good conscience ; for, without this, suffering has nothing but misery in it. Be exceeding glad| Αγαλλιασθε, leap for joy. There are several cases on record, where this was literally done by the martyrs, in Queen Mary’s days. Great is your reward in heaven] In the Talmudical tract Pirkey Aboth, are these words: “ Rabbi Tarpon said, The day is short: the work is great: the labour- ers are slow: the REWARD Is Grear: and the father of the family is urgent.” The followers of Christ are encouraged to suffer joyfully on two considerations. 1. They are thereby conformed to the prophets who went before. 2. Their reward in heaven is a great one. God gives the grace to suffer, and then crowns that grace with glory ; hence it is plain, the reward is not of debt, but of grace: Rom. vi. 23. Verse 13. Ye are the salt of the earth] Our Lord shows here what the preachers of the Gospel, and what all who profess to follow him, should be; the salt of the earth, to preserve the world from putrefac- tion and destruction. See the note on Lev. ii. 13. But tf the salt have lost his savour] That this is possible in the land of Judea, we have proof from Mr. Maundrell, who, describing the Valley of Salt, speaks thus: “ Along, on one side of the valley, toward Gi- bul, there is a small precipice about two men’s lengths, occasioned by the continual taking away of the salt ; and, in this, you may see how the veins of it lie. I broke a piece of it, of which that part that was ex- posed to the rain, sun, and air, though it had the sparks ST. MATTHEW. and the light of the world. the salt have lost his savour, where- A oot with shall it be salted? it is thence- An. Olymp. forth good for nothing, but to be cast out, and to be trodden under foot of men. 14 *Ye are the light of the world. A city that is set on a hill cannot be hid. 15 Neither do men ‘light a candle, and put it under ta bushel, but on a candlestick ; and it giveth light unto all that are in the house. 15.—1 Mark ix. 50; Luke xiv. 34, 35 ——" Prov. iv. 18; Phil. 11. 15. 8 Mark iv. 21; Luke viii. 16; xi. 33. ¢ The word in the original signifieth a measure containing about a pint less than a peck. savour: the inner part, which was connected to the rock, retained its savour, as I found by proof.” See his ταν.» 5th edit., last page. A preacher, or private Christian, who has lost the life of Christ, and the wit- ness of his Spirit, out of his soul, may be likened to this salt. He may have the sparks and glittering par- ticles of true wisdom, but without its wnction or com- fort. . Only that which is connected with the rock, the soul that is in union with Christ Jesus by the Holy Spirit, can preserve its savour, and be instrumental of good to others. To be trodden under foot] There was a species of salt in Judea, which was generated at the. lake As- phaltites, and hence called bituminous salt, easily ren dered vapid, and of no other use but to be spread in a part of the temple, to prevent slipping in wet weather. This is probably what our Lord alludes to in this place. The existence of such a salt, and its application to such ause, Schoettgenius has largely proved in his Hore Hebraice, vol. i. p. 18, &e. Verse 14. Ye are the light of the world] That is, the instruments which God chooses to make use of to illuminate the minds of men; as he uses the sun (to which probably he pointed) to enlighten the world Light of the world, poy ἊΣ ner Olam, was a title applied to the most eminent rabbins. Christ transfers the title from these, and gives it to his own disciples, who, by the doctrines that he taught them, were to be the means of diffusing the light of life throughout the universe. A city that is set on a hill] This place may receive light from the following passage in Maundrell’s Travels. “A few points toward the north (of Tabor) appears that which they call the Mount of Beatitudes, a small rising, from which our blessed Saviour delivered his sermon in the fifth, sixth, and seventh chapters of Matthew. (See the note on ver. 5.) Not far from this little hill is the city Saphet, supposed to be the ancient Bethulia. It stands upon a very eminent and con- spicuous mountain, and is SEEN FAR and Near. May we not suppose that Christ alludes to this city, in these words of his, A city set on a hill cannot be hid 2” p- 115. Quesnell remarks here: “The Christian life is something very high and sublime, to which we can- not arrive without pains: while it withdraws us from the earth, and carries us nearer heaven, it places us in view, and as a mark, to the malice of carnal men.” Verse 15. Neither do men light a candle and put it and particles of salt, yer 1r HAD PERFECTLY Lost ITs| under a bushel] A bushel jodvoc:—a measure both 68 Christ is not come to destroy ΑΜ 1931. 16. Let your light so shine before An. Olymp. men, “that they may see your good CCL. 3. ‘ works, and glorify your Father which is in heaven. 17 “ * Think not that Iam come to destroy Ὁ] Pet. ii. 12——* John xv. 8; 1 Cor. xiv. 25. among the Greeks and Romans, containing a little more than a peck English. From some ancient writers we learn, that only those who had bad designs hid a eandle under a bushel; that, in the dead of the night, when all were asleep, they might rise up, and have light at hand to help them to effect their horrid purpo- ses of murder, ὅσο. See Wetstein, Kypke, Wolf, &c. Verse 16. Let your light so shine] Or more lite- rally, Thus let your light shine, Ovtw λαμψατω τὸ φως. As the sun is lighted up in the firmament of heaven to diffuse its light and heat freely to every inhabitant of the earth; and as the lamp is not set under the bushel, but placed upon the lamp-stand that it may give light to all in the house; Tuus let every follower of Christ, and especially every preacher of the Gospel, diffuse the light of heavenly knowledge, and the warmth of Divine love through the whole circle of their acquaintance. That they may see your good works] It is not suffi- ecient to have light—we must walk in the light, and by the light. Our whole conduct should be a perpetual tomment on the doctrine we have received, and a con- stant exemplification of its power and truth. And glorify your Father] The following curious saying is found in Bammidbar Rabba, s. 15. “The Israelites said to the holy blessed God, Thou com- mandest us to light lamps to thee; and yet thou art the Light of the world, and with thee the light dwell- eth. The holy blessed God answered, I do not com- mand this because I need light; but that you may re- flect light upon me, as I have illuminated you :—that the people may say, Behold, how the Israelites illus- trate him, who illuminates them in the sight of the whole earth.” See more in Schoettgen. Real Chris- tians are the children of God—they are partakers of his holy and happy nature: they should ever be con- eerned for their Father’s honour, and endeavour so to recommend him, and his salvation, that others may be prevailed on to come to the light, and walk in it. Then God is said to be glorified, when the glorious power of his grace is manifested in the salvation of men. Verse 17. Think not that I am come to destroy the law] Do not imagine that I am come to violate the law καταλυσαι, from κατα, and Ava, 7 loose, violate, or dis- solve—I am not come to make the law of none effect —to dissolve the connection which subsists between its several parts, or the obligation men are under to have their lives regulated by its moral precepts; nor am 1 come to dissolve the connecting reference it has tothe good things promised. But I am come, πληρωσαι, to complete—to perfect its connection and reference, to accomplish every thing shadowed forth in the Mosaic ritual, to fill up its great design; and to give grace to all my followers, πληρώσαι, to fill up, or complete, every moral duty. In a word, Christ completed the 1 CHAP. V. the law or the prophets. the law, or the prophets; I am 4,™. 4031. not come to destroy, but to a fulfil. a 18 For, verily I say unto you, * Till heaven and earth pass, one jot or one tittle shall in no w Rom. iii. 31; x. 4; Gal. iii. 24.——* Luke xvi. 17. law: Ist. In itself, it was only the shadow, the typi- cal representation, of good things to come; and he added to it that which was necessary to make it per- fect, HIS OWN SACRIFICE, without which it could neither satisfy God, nor sanctify men. 2dly. He completed it in himself, by submitting to its types with an exact obedience, and verifying them by his death upon the eross. 3dly. He completes this law, and the sayings of his prophets, in his members, by giving them grace to love the Lord with all their heart, soul, mind, and strength, and their neighbour as themselves ; for this is all the Jaw and the prophets. It is worthy of observation, that the word 1 ga- mar, among the rabbins, signifies not only to fulfil, but also to teach ; and, consequently, we may infer that our Lord intimated, that the law and the prophets were still to be taught or inculeated by him and his disciples ; and this he and they have done in the most pointed manner. See the Gospels and epistles; and see es- pecially this sermon on the mount, the Epistle of James, and the Epistle to the Hebrews. And this meaning of the word gives the clear sense of the apos- tle’s words, Colos. i. 25. Whereof I am made a mi- nister, πληρωσαι Tov λογον του Θεου, to fulfil the word of God, i. 6. to teach the doctrine of God. Verse 18. For verily I say unto you, Till heaven) In the very commencement of his ministry, Jesus Christ teaches the instability of all visible things. “The heaven which you see, and which is so glorious, and the earth which you inhabit and love, shall pass away ; for the things which are seen are temporal, mpockatpa, are for a time; but the things which are not seen are eternal αἰωνία, ever-during,” 2 Cor. iv. 18. And the worp of the Lord endureth for ever. One jot or one tittle] One yod, (".) the smallest letter in the Hebrew alphabet. One tittle or point, κεραία, either meaning those points which serve for vowels in this language, if they then existed ; or the seraphs, or points of certain letters, such as Ἢ resh, or 3 daleth, Τῇ he, or ΤΊ cheth (as the change of any of these into the other would make a most essential alteration in the sense, or, as the rabbins say, destroy the world.) Or our Lord may refer to the little ornaments which cer- tain letters assume on their tops, which cause them’ to appear like small branches. The following letters only can assume coronal apices, 1) tsaddi— gimel— 7 zain—) nun—t teth—y ayin—w shin. These, with the coronal apices, often appear in MSS. That this saying, one jot or one tittle, is a proverbial mode of expression among the Jews, and that it ex- pressed the meaning given to it above, is armply proved by the extracts in Lightfoot and Schoettgen. The reader will not be displeased to find a few of them here, if he can bear with the allegorical and strongly figurative language of the rabbins. 69 Threatenings against those who AM Aes wise pass from the law, till all be ἌΛΛΟΙΣ fulfilled. 19 ¥ Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whoso- ever shall do and teach them, the same shall y James ii. 10. 2 Rom. ix. 31; x. 3. “The book of Deuteronomy came and prostrated itself before the Lord, and said : ‘ O Lord of the world, thou hast written in me thy law; but now, a Testa- ment defective in some parts is defective in all. Be- hold, Solomon endeavours to root the letter > yod out of me.’ (In this text, Deut. xvii. 5. ow] may Xd lo yirbeh, nashim, he shall not multiply wives.) 'The holy blessed God answered, ‘ Solomon and a thousand such as he shall perish, but the least word shall not perish out of thee.” ; In Shir Hashirim Rabba, are these words: “ Should all the inhabitants of the earth gather together, in or- der to whiten one feather of a crow, they could not succeed: so, if all the inhabitants of the earth should unite to abolish one » yod, which is the smallest letter in the whole law, they should not be able to effect it.” In Vayikra Rabba, 5. 19, it is said: “ Should any person in the words of Deut. vi. 4, Hear, O Israel, the Lord our God is 1M achad, one Lord, change the 5 daleth into a resh, he would ruin the world.” [Be- cause, in that case, the word MN achar, would signify a strange or false God.] “ Should any one, in the words of Exod. xxxiv. 14, Thou shalt worship no oTHER, WN achar, God, change Ἢ resh into 7 daleth, he would ruin the world.” [Be- cause the command would then run, Thou shalt not worship the onty or true God.] “Should any one in the words of Levit. xxii. 32, jeither shall ye prorane \OOmN techalelu, my holy name, change ΠῚ cheth into 7 he, he would ruin the world.” [Because the sense of the commandment would then be, Neither shall ye Praise my holy name.) “ Should any one, in the words of Psa. el. 6, Let every thing that hath breath PRAisE, bSnn tehalel, the Lord, change 7 λό into M cheth, he would ruin the world.” [Because the command would then run, Let every thing that hath breath prorane the Lord.| “Should any one, in the words of Jer. v. 10, They led acainst the Lord, 13 beihovah, change 3 beth into 3 caph, he would ruin the world.” [For then the words would run, They lied tixe the Lord.| «Should any one, inthe words of Hosea v. 7, They have dealt treacherously, NVV3 berhovah, acainst the Lord, change 3 beth into 3 caph, he would ruin the world.” [For then the words would run, They have dealt treacherously LiKE the Lord.| “Should any one, in the words of 1 Sam. ii. 2, There rs none holy as the Lord, change 3 caph into 3 beth, he would ruin the world.” [For then the words would mean, There is no holiness τιν the Lord.] These examples fully prove that the ya κεραία of our Lord, refers to the apices, points, or corners, that distinguish 3 beth from 3 caph; 1 cheth from 7 λέ; 70 ST. MATTHEW. break Christ’s commandments be called great in the kingdom of ae heaven. An, Olymp. 20 For I say unto you, That ex- ——— - cept your righteousness shall exceed 5 the right- eousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. 21 9 Ye have heard that it was said *by a Or, to them. and Ἢ resh from Ἵ daleth. For the reader will at once perceive, how easily a 3 caph may be turned into a 3 beth; ἃ ΤΠ hé into a ΠῚ cheth; anda‘ resh intoa Ἴ daleth: and he will also see of what infinite conse- quence it is to write and print such letters correcily. Till all be fulfilled.| Or, accomplished. Though all earth and hell should join together to hinder the ac- complishment of the great designs of the Most High, yet it shall all be in vain—even the sense of a single letter shall not be lost. The words of God, which point out his designs, are as unchangeable as his‘nalure itself. Every sinner, who perseveres in his iniquity, shall surely be punished with separation from God and the glory of his power; and every soul that turns to God, through Christ, shall as surely be saved, as that Jesus himself hath died. Verse 19. Whosoever—shall break one of these least commandments| The Pharisees were remarkable for making a distinction between weightier and lighter matters in the law, and between what has been called, in a corrupt part of the Christian Church, mortal and venial sins. See on chap. xxii. 36. Whosoever shall break. What an awful considera~ tion is this! He who, by his mode of acting, speak- ing, or explaining the words of God, sets the holy precept aside, or explains away its force and meaning, shall be called least—shall have no place inthe kingdom of Christ here, nor in the kingdom of glory above. That this is the meaning of these words is evident enough from the following verse. Verse 20. Except your righteousness shall exceed] περισσευση, Unless your righteousness abound more— unless it take in, not only the etter, but the spirit and design of the moral and ritual precept; the one di- recting you how to walk so as to please God; the other pointing out Christ, the great Atonement, through and by which a sinner is enabled to do so—more than that of the scribes and Pharisees, who only attend to the letter of the law, and had indeed made even that of no effect by their traditions—ye shall not enter into the kingdom of heaven. This fully explains the mean- ing of the preceding verse. The old English word is mbepipnyy, 7ight-wiseness, i. 6. complete, thorough, excellent wisbom. For a full explanation of this verse, see Luke xvii. 10, &e. Verse 21. Ye have heard that it was said by them of old time] τοῖς ἀρχαίοις, to or by the ancients. By the ancients, we may understand those who lived ὅδε- fore the law, and those who lived wnder it; for mur- der was, in the most solemn manner, forbidden before as well as under, the law, Gen. ix. 5, 6. But it is very likely that our Lord refers here mere- ly to traditions and glosses relative to the ancien 1 Anger toward a brother. Aw 4031. them of old time, *Thou shalt not An. Olymp. kill; and whosoever shall kill, shall —— be in danger of the judgment: 22 But I say unto you, That ° whosoever » Exod. xx. 13; Deut. v. 17——¢1 John iii. 15. Mosaic ordinance; and such as, by their operation, rendered the primitive command of little or no effect. Murder from the beginning has been punished with death; and it is, probably, the only crime that should be punished with death. There is much reason to doubt, whether the punishment of death, inflicted for any other crime, is not in itself murder, whatever the authority may be that has instituted it. GOD, and the greatest /egislators that have ever been in the universe, are of the same opinion. See Montesquieu, Black- stone, and the Marquis Beccaria, and the arguments and testimonies lately produced by Sir Samuel Romilly, in his motion for the amendment of the criminal laws of this kingdom. It is very remarkable, that the criminal code published by Joseph II., late emperor of Ger- many, though it consists of seventy-one capital crimes, has not death attached to any of them. Even murder, with an intention to rob, is punished only with “ im- prisonment for thirty years, to lie on the floor, to have no nourishment but bread and water, to be closely chained, and to be publicly whipped once a year, with less than one hundred lashes.” See Colquhoun on the Police of the City of London, p. 272. Verse 22. Whosoever is angry with his brother without a cause] ‘o opyouevoc—erxn, who is vainly incensed. “This translation is literal; and the very cbjectionable phrase, without a cause, is left out, exxn being more properly translated by that above.” What our Lord seems here to prohibit, is not merely that miserable facility which some have of being angry at every trifle, continually taking offence against their best friends ; but that anger which leads a man to commit outrages against another, thereby subjecting himself to that punishment which was to be inflicted on those who “break the peace. Exxn, vainly, or, as in the common translation, without a cause, is wanting in the famous Vatican MS. and two others, the Ethiopic, latter Ara- bic, Saxon, Vulgate, two copies of the old Itala, J. Martyr, Ptolomeus, Origen, Tertullian, and by all the ancient copies quoted by St. Jerome. It was probably a marginal gloss originally, which in process of time crept into the text. Shall be in danger of the judgment] ενοχος ecat, shall be liable to the judgment. ‘That is, to have the matter brought before a senate, composed of twenty- three magistrates, whose business it was to judge in eases of murder and other capital crimes. It punished eriminals by strangling or beheading ; but Dr. Light- foot supposes the judgment of God to be intended. See at the end of this chapter. Raca] 7p from the Hebrew p> rak, to be empty. It signifies a vain, empty, worthless fellow, shallow brains, a term of great contempt. Such expressions were punished among the Gentoos by a heavy fine. See all the cases, Code of Gentoo Laws, chap. xv. sec. 2. The council] Svvedpiov, the famous council, known 1 CHAP. V. without cause, forbidden is angry with his brother without 4,3, 403) a cause, shall be in danger of the Au. Olymp. judgment: and whosoever shall say = to his brother, ?Raca,* shall be in danger of 4 That is, vain fellow ; 2 Sam. vi. 20.—* James ii. 20. among the Jews by the name of Sanhedrin. It was composed of seventy-two elders, six chosen out of each tribe. This grand Sanhedrin not only received appeals from the inferior Sanhedrins, or court of twenty- three mentioned above; but could alone take cogni- zance, in the first instance, of the highest crimes, and alone inflict the punishment of stoning. Thou fool| Moreh, probably from 773 marah, to rebel, ἃ rebel against God, apostate from all good. This term implied, among the Jews, the highest enor- mity, and most aggravated guilt. Among the Gentoos, such an expression was punished by cutting out the tongue, and thrusting a hot iron, of ten fingers’ breadth, into the mouth of the person who used it. Code of Gentoo Laws, chap. xv. sec. 2. p. 212. Shall be in danger of hell fire.| evoyog eat εἰς τὴν yeevvay τοῦ πυρος, shall be liable to the hell of fire. Our Lord here alludes to the valley of the son of Hinnom, DIM 1 Ghi hinom. This place was near Jerusalem, and had been formerly used for those abominable sa- erifices, in which the idolatrous Jews had caused their children to pass through the fire to Molech. A par- ticular place in this valley was called Tophet, from DN tophet, the fire stove, in which some supposed they burnt their children alive tothe above idol. See 2 Kings xxiii. 10; 2 Chron. xxviii. 3; Jer. vii. 31, 32. From the circumstance of this valley having been the scene of those infernal sacrifices, the Jews, in our Saviour’s time, used the word for hell, the place of the damned. See the word applied in this sense by the Targum, on Ruth ij. 12; Psa. exl. 12; Gen. lil. 24; xv. 17. It is very probable that our Lord means no more here than this : if a man charge another with apostasy from the Jewish religion, or rebellion against God, and cannot prove his charge, then he is exposed to that punishment (burning alive) which the other must have suffered, if the charge had been sub- stantiated. There are three kinds of offences here, which exceed each other in their degrees of guilt. Ist. Anger against a man, accompanied with some in- jurious act. 2dly. Contempt, expressed by the oppro- brious epithet raka, or shallow brains. 3dly. Hatred and mortal enmity, expressed by the term moreh, οἱ apostate, where such apostasy could not be proved. Now, proportioned to these three offences were three different degrees of punishment, each exceeding the other in its severity, as the offences exceeded each other in their different degrees of guilt. 1st. The judg- ment, the council of twenty-three, which could inflict the punishment of strangling. 2dly. The Sanhedrin, or great council, which could inflict the punishment of stoning. And 3dly. The being durnt alive in the valley of the son of Hinnom. This appears to be the meaning of our Lord. Now, if the above offences were to be so severely punished, which did not immediately affect the life of another, how much sorer must the punishment of mur 71 Forgiveness of Ag A031. the council: but whosoever shall An. Olymp. say, Thou fool, shall be in danger CCL.3. ἘΞ - δ ΤῊ eine: 23 Therefore ‘if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee ; 24 s Leave there thy gift before the altar, and go thy way ; first be reconciled to thy brother, and then come and offer thy gift. { Chap. viii. 4; xxiii. 19.——£ See Job xii. 8; chap. xvii. 19; 1 Tim. ii. 8; 1 Pet. iii. 7. der be !—ver. 21. And as there could not be a greater punishment inflicted than death, in the above terrific forms, and this was to be inflicted for minor crimes; then the punishment of murder must not only have death here, but a hell of fire in the eternal world, at- tached to it. It seems that these different degrees of guilt, and the punishment attached to each, had not been properly distinguished among the Jews. Our Lord here calls their attention back to them, and gives them to understand, that in the coming world there are fifferent degrees of punishment prepared for different degrees of vice; and that not only the outward act of iniquity should be judged and punished by the Lord, but that injurious words, and evil passions, should all meet their just recompense and reward. Murder is the most punishable of all crimes, according to the written law, in respect both of our neighbours and civil society. But he who sees the heart, and judges it by the eternal law, punishes as much a word or a desire, if the hatred whence they proceed be complete and perfected. Dr. Lightfoot has some curious observa- tions on this passage in the preface to his Harmony of the Evangelists. See his works, vol. ii., and the conclusion of this chapter. Verse 23. Therefore if thou bring thy gift] Tvil must be nipped in the bud. An unkind thought of another may be the fowndation of that which leads to actual murder. A Christian, properly speaking, cannot be an enemy to any man; nor is he to consider any man his enemy, without the fullest evidence : for sur- mises to the prejudice of another can never rest in the bosom of him who has the love of God in his heart, for to him all men are brethren. He sees all men as children of God, and members of Christ, or at least capable of becoming such. If a tender forgiving spirit was required, even in a Jew, when he approached God’s altar with a bullock or a lamb, how much more necessary is this in a man who professes to be a fol- lower of the Lamb of God; especially when he re- ceives the symbols of that Sacrifice which was offered for the life of the world, in what is commonly called the sacrament of the Lord’s supper ! Verse 24. Leave there thy gift before the altar] This is as much as to say, “ Do not attempt to bring any offering to God while thou art in a spirit of enmity against any person; or hast any difference with thy neighbour, which thou hast not used thy diligence to get adjusted.” Τὺ is our duty and interest, both to bring our gift, and offer it too; but God will not ac- cept of any act of religious worship from us, while 72 ST. MATTHEW. mjuries inculcated. 5h 2 A. Μ. 4031. 25 Agree with thine adversary 4% 108 quickly, * while thou art in the way ie with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. h Prov. xxv. 8; Luke xii. 58, 59-——1 See Psa. xxxii. 6; Isa. lv. 6. any enmity subsists in our hearts towards any soul of man; or while any subsists in our neighbour’s heart towards us, which we have not used the proper means to remove. A religion, the very essence of which is love, cannot suffer at its altars a heart that is revengeful and uncharitable, or which does not use its utmost endeavours to revive love in the heart of another. The original word, δωρον, which we translate gift, is used by the rabbins in Hebrew letters 11} doron, which signifies not only a gift, but a sacrifice offered to God. See several proofs in Schoettgen. Then come and offer thy gift.| Then, when either thy brother is reconciled to thee, or thou hast done all in thy power to effect this reconciliation. My own obstinacy and uncharitableness must render me utterly unfit to receive any good from God’s hands, or to worship him in an acceptable manner; but the wickedness of another can be no hinderance to me, when I have endeavoured earnestly to get it removed, though without effect. Verse 25. Agree with thine adversary quickly] Ad- versary, αντιδικος, properly a plaintiff in law—a per- fect law term. Our Lord enforces the exhortation given in the preceding verses, from the consideration of what was deemed prudent in ordinary law-suits. In such cases, men shonld make up matters with the utmost speed, as running through the whole course of a law-suit must not only be vexatious, but be attended with great expense ; and in the end, though the loser may be ruined, yet the gainer has nothing. A good use of this very prudential advice of our Lord is this: Thou art a sinner; God hath a controversy with thee There is but a step between thee and death. Now is the accepted time. Thou art invited to return to God by Christ Jesus. Come immediately at his call, and he will save thy soul. Delay not! Eternity is at hand; and if thou die in thy sins, where God is thou shalt never come. Those who make the adversary, God ; the judge, Christ ; the officer, Death ; and the prison, Hell, abuse the passage, and highly dishonour God. Verse26. Theuttermost farthing.| Κοδραντην. The rabbins have this Greek word corrupted inte DMI Ip kordiontes, and PWM p, kontrik, and say, that two Mw prutoth make a kontarik, which is exactly the same with those words in Mark xii. 42, λεπτὰ δυο, o earl κοδραντης, two mites, which are one farthing. Hence it appears that the λεπτὸν lepton was the same as the prutah. The weight of the prutah was half a barley-corn, and it was the smallest coin among the 1 Impure thoughts, §c., condemned. A.M. 4031. C a7. 27 WT Ye have heard that it was die Olymp. said by them of old time, * Thou shalt not commit adultery : 28 But I say unto you, That whosoever 1Jooketh on a woman, to lust after her, hath committed adultery with her already in his neart. 29 ™And if thy right eye * offend thee, ὁ pluck it out, and cast it from thee: for it is k Exod. xx. 14; Deut. v. 18.—— Job χχχὶ ἢ; see Gen. xxxiv. 2; 2 Sam. xi. 2, Prov. vi. 25; Jews, as the kodrantes, or farthing, was the smallest coin among the Romans. If the matter issue in law, strict justice will be done, and your creditor be allowed the fulness of his just claim; but if, while you are on the way, going to the magistrate, you come to a friendly agreement with him, he will relax in his claims, take a part for the whole, and the composition be, in the end, both to Azs and your profit. This text has been considered a proper foundation on which to build not only the doctrine of a purga- tory, but also that of universal restoration. But the most unwarrantable violence must be used before it can be pressed into the service of either of the above antiscriptural doctrines. At the most, the text can only be considered as a metaphorical representation of the procedure of the great Judge ; and let it ever be remembered, that by the general consent of all (except the basely interested) no metaphor is ever to be produced in proof of any doctrine. In the things that concern our eternal salvation, we need the most pointed and express evidence on which to establish the faith of our souls. Verse 27. Ye have heard that it was said by them of old] By the ancients, τοῖς ἀρχαίοις is omitted by nearly a hundred MSS., and some of them of the very greatest antiquity and authority ; also by the Coptic, Ethiopic, Armenian, Gothic, and Sclavonian versions ; by four copies of the old Itala ; and by Origen, Cyril, Theophylact, Euthymius, and Hilary. On this autho- rity Wetstein and Griesbach have left it out of the text. Verse 28. Whosoever looketh on a woman to lust after her} Ἐπιθυμησαι αὐτὴν, earnestly to covet her. The verb, επιθυμεω, is undoubtedly used here by our Lord, in the sense of coveting through the influence of impure desire. The word is used in precisely the same sense, on the same subject, by Herodotus, book the first, near the end. I will give the passage, but 1 dare not translate it. To the learned reader it will justify my translation, and the unlearned must take my woni. Τῆς ἘΠΙΘΥΜΗΣΕῚΙ γυναικος Μασσαγετης avyp, μίσγεται adewc. Raphelius, on this verse, says, ἐπιθυμεῖν hoc loco, est turpi cupiditate mulieris poti- unde flagrare. In all these cases, our blessed Lord points out the spirituality of the law; which was a matter to which the Jews paid very little attention. Indeed it is the property of a Pharisee to abstain only from the outward crime. Men are very often Jess in- quisitive to know how far the will of God extends, that they may please him in performing it, than they 1 CHAP. V. The offending profitable for thee that one of thy 4 members should perish, and not An. δίκαν, that thy whole body should be cast into hell. 30 And if thy right hand offend thee, cut it off, and cast ἐξ from thee : for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. eye, hand, §c. A.M. 4031. A m Ch. xviii. 8,9; Mark ix. 43-47. " Or, do cause thee to offend. °See chap. xix. 12; Rom. vill. 13; 1 Cor. ix. 27; Col. iii. 5. are to know how far they may satisfy their lusts with- out destroying their bodies and souls utterly, by an open violation of his law. Hath committed adultery with her already in his heart.| It is the earnest wish or desire of the soul, which, in a variety of cases, constitutes the good or evil of an act. Ifa man earnestly wish to commit an evil, but cannot, because God puts time, place, and opportunity out of his power, he is fully chargeable with the iniquity of the act, by that God who searches and judges the heart. So, if a man earnestly wish to do some kindness, which it is out of his power to perform, the act is considered as his; because God, in this case, as in that above, takes the will for the deed. If voluntary and deliberate looks and desires make adulterers and adulteresses, how many persons are there whose whole life is one continued crime ! whose eyes being full of adultery, they cannot cease from sin, 2 Pet. ii. 4. Many would abhor to commit one external act before the eyes of men, in a temple of stone ; and yet they are not afraid to commit a mul- titude of such acts in the temple of their hearts, and in the sight of God! Verse 29. And if thy right eye offend thee] The right eye and the right hand are used here to point out those sins which appear most pleasing and profitable to us; from which we must be separated, if we desire ever to see the kingdom of God. Offend thee] Σκανδαλιζει ce. Te fait broncher, cause thee to stumble, French Bible. Σκανδαληθρα is ex- plained by Swidas, “that piece of wood in a trap, or pit for wild beasts, which, being trodden upon by them, causes them to fall into the trap or pit.” The word in Suidas appears to be compounded of σκανδαλον a stumbling-block, or something that causes a man to trip, and λαθρα private or hidden. Thus then the right eye may be considered the darling idol ; the right hand, the profitable employment, pursued on sinful principles ; these become snares and traps to the soul, by which it falls into the pit of perdition. Verses 29,30. Pluck it out—cut it off | Wemust shut our senses against dangerous objects, to avoid the occasions of sin, and deprive ourselves of all that is most dear and profitable to us, in order to save our souls, when we find that these dear and profitable things, however innocent in themselves, cause us to sin against God. It is profitable for thee that one of thy members} Men often part with some members of the body, as 73 Of lawful and pete 1081... 31 It hath been said, » Whosoever Anepisaap. shall put away his wife, let him give mee here writing of divorcement : 32 But I say unto you, That * whosoever shall put away his wife, saving for the cause of P Deut. xxiv.1; Jer. iii. 1; see chap. xix. 3, &c; Mark x. 2, &c. the discretion of a surgeon, that they may preserve the trunk, and die a little later; and yet they will not deprive themselves of a look, a touch, a small pleasure, which endanger the eternal death of the soul. It is not enough to shut the eye, or stop the hand; the one must be plucked out, and the other eut off. Neither is this enough, we must cast them both from us. Not one moment’s truce with an evil passion, or a sinful appetite. If you indulge them, they will gain strength, and you shall be ruined. The rabbins have a saying similar to this: “It is better for thee to be scorched with a little fire in this world, than to be burned with a devouring fire in the world to come.” Verse 31. Whosoever shall put away his wife] The Jewish doctors gave great license in the matter of dworce. Among them, a man might divorce his wife if she displeased him even in the dressing of his victuals ! Rabbi Akiba said, “ If any man saw a woman hand- somer than his own wife, he might put his wife away ; because it is said in the law, If she find not favour in his eyes.” Deut. xxiv. 1. Josephus, the celebrated Jewish historian, in his Life, tells us, with the utmost coolness and indifference, *« About this time I put away my wife, who had borne me three children, not being pleased with her manners.” These two cases are sufficient to show to what a scandalous and criminal excess this matter was carried among the Jews. However, it was allowed by the school of Shammai, that no man was to put away his wife unless for adultery. The school of Hillel gave much greater license. A writing of divorcement] The following is the common form of such a writing. See Mazmonides and Lightfoot. “On the day of the week A. inthe month B. in the year C. from the beginning of the world, according to the common computation in the province of D., I, N. the son of N. by whatever name I am called, of the eity E. with entire consent of mind, and without any eompulsion, have divorced, dismissed, and expelled thee—thee, I say, M. the daughter of M. by whatever name thou art called, of the city E. who wast heretofore my wife: but now I have dismissed thee—thee, I say, M. the daughter of M. by whatever name thou art eailed, of the city Εἰ. so as to be free, and at thine own disposal, to marry whomsoever thou pleasest, without hinderance from any one, from this day for ever. Thou art therefore free for any man. Let this be thy bill of divorce from me, a writing of separation and expulsion, according to the law of Moses and Israel. Revsen, son of Jacob, Witness. Extezar, son of Gilead, Witness.” 74 ST. MATTHEW. unlawful divorces fornication, causeth her to commit Αι δ 403%. adultery : and whosoever shall marry a her that is divorced, committeth == adultery. 33 Ἵ Again, ye have heard that * it hath been 4 Chap. xix. 9; Luke xvi. 18; Rom. vii. 3; 1 Cor. vii. 10, 11. Chap. xxiii. 16. God permitted this evil to prevent a greater; and, perhaps, to typify his repudiating the Jews, who were his first spouse. Verse 32. Saving for the cause of fornication] Aoyov mopvetac, on account of whoredom. As fornication sig- nifies no more than the unlawful connection of wnmar- ried persons, it cannot be used here with propriety, when speaking of those who are married. I have therefore translated Aoyov πορνείας, on account of whoredom. Τί does not appear that there is any other case in which Jesus Christ admits of divorce. A real Christian ought rather to beg of God the grace to bear patiently and quietly the imperfections of his wife, than to think of the means of being parted from her. “ But divorce was allowed by Moses;” yes, for the hardness of their hearts it was permitted: but what Was permitted to an uncircumcised heart among the Jews, should not serve for a rule to a heart in which the love of God has been shed abroad by the Holy Spirit. Those who form a matrimonial connection in the fear and love of God, and under his direction, will never need a divorce. But those who marry as passion or money lead the way, may be justly considered adul- terers and adulteresses as long as they live. Verse 33. Thou shalt not forswear thyself | They dishonour the great God, and break this commandment, who use frequent oaths and imprecations, even in re- ference to things that are true; and those who make vows and promises, which they either cannot perform, or do not design to fulfil, are not less criminal. Swear- img in civil matters is become so frequent, that the dread and obligation of an oath are utterly lost in it. In certain places, where oaths are frequently adminis- tered, people have been known to kiss their thumé or pen, instead of the book, thinking thereby to avoid the sin of perjury; but this is a shocking imposition on their own souls. See the notes on Deut. iv. 26; ὙΠ 1.9. Perform unto the Lord thine oaths] The morality of the Jews on this point was truly execrable: they maintained, that a man might swear with his lips, and annul it in the same moment in his heart. Rab. Akiba is quoted as an example of this kind of swearing. See Schoetigen. Verse 34. Swear not at all] Much has been said in vindication of the propriety of swearing in civil cases before a magistrate, and much has been said against it. The best way is to have as little to do as possible with oaths. An oath will not bind a snave nor a liar; and an honest man needs none, for his character and con- duct swear for him. On this subject the advice of Epictetus is very good : “Swear not at all, if possible; if you cannot avoid, do it as little as you can.” Enchir. c. 44. See on Deut. iv. 26; vi. 13. 1 Αφραιπϑδί all profane A. M. 4031, A. Ὁ. 27. An, Olymp. shalt not forswear thyself, but * shalt ._———. perform unto the Lord thine oaths: 34 But I say unto you, "Swear not at all: neither by heaven; for it is ἡ God’s throne : 35 Nor by the earth; for it is his footstool : 5 Exod. xx. 7; Lev. xix. 12; Num. xxx. 2; Deut. v. 1]. t Deut. xxiii. 23. Verses 34, 35. Neither by heaven, &c.] It was a custom among the Scythians, when they wished to bind themselves in the most solemn manner, to swear by the king’s throne ; and if the king was at any time sick, they believed it was occasioned by some one’s having taken the oath falsely. Herod. 1. iv. Who is there among the traders and people of this world who obey this law? A common swearer is con- stantly perjuring himself: such a person should never be trusted. When we make any promise contrary to the command of God, taking, as a pledge of our sin- cerity, either Gop, or something belonging to him, we engage that which is not ours, without the Master’s consent. God manifests his glory in heaven, as upon his throne; he imprints the footsteps of his perfections upon the earth, his footstool ; and shows that his holi- ness and his grace reign in his temple as the place of his residence. Let it be our constant care to seek and honour God in all his works. Verse 36. Neither shalt thou swear by thy head) For these plain reasons: Ist. God commands thee not to do it. 2dly. Thou hast nothing which is thy own, and thou shouldst not pledge another’s property. 3dly. It never did, and never can, answer any good purpose. And 4thly. Being a breach of the law of God, it is the way to everlasting misery. Verse 37. Let your communication be, Yea, yea; Nay, nay] That is, a positive affirmation, or negation, according to your knowledge of the matter concerning which you are called to testify. Do not equivocate ; mean what you assert, and adhere to your assertion. Hear what a heathen says on this subject :— ἘἜχθρος yap μοι κεινος Ὅμως αἰδαο πυλησιν, Og χετερον μὲν κευθει eve ὀρεσιν, αλλο δὲ βαζει. Hom. Il. ix. 312. “He whose words agree not with his private thoughts is as detestable to me as the gates of hell.” See on Josh. ii. at the end. See the subject of swearing particularly considered in the note at the conclusion of Deut. chap. vi. Whatsoever is more than these] That is, more than a bare affirmation or negation, according to the require- ments of Eternal Truth, cometh of evil; or, is of the wicked one—ex τοῦ πονηροῦ ecw, i. e. the devil, the father of superfluities and lies. One of Selden’s MSS. and Gregory Nyssen, a commentator of the fourth cen- tury, have ex tov διαβολοῦ ecw, is of the devil. That the Jews were notoriously guilty of common swearing, for which our Lord particularly reprehends them, and warns his disciples against, and that they swore by heaven, by earth, by Jerusalem, by their head, &c., the following extracts, made by Dr. Light- foot from their own writings, amply testify :— 1 CHAP. V. and common swearing said by them of old time, * Thou |neither by Jerusalem ; for it is ¥ the ΑΔ. Με 4031 3 κ A. D. 27. city of the great king. An. Olymp. ay (ofe) i 36 Neither shalt thou swear by ———— thy head, because thou canst not make one hair white or black. 37 * But let your communication be, Yea, «Chap. xxiii. 16, 18,22; James v. 12. ¥ Isa. Ixvi. 1.——W Psa xlvili. 2; Ixxxvii. 3. χ Col. iv. 6; James v. 12. “Tt was customary and usual among them to swear by the creatures. ‘If any swear by heaven, by earth, by the sun, &c., although the mind of the swearer be, under these words, to swear by Him who created them, yet this is not an oath. Or, if any swear by some of the prophets, or by some of the books of the Scripture, although the sense of the swearer be to swear by Him that sent that prophet, or that gave that book, neverthe- less, this is not an oath. Maimontwes.’ “Tf any adjure another by heaven or earth, he is not guilly. 'Taumup. “They swore by HEAVEN, NT 13 DWN hashsha- mayim, ken hu, * By heaven, so it is.’ Bas. Berac. “They swore by the TempLe. ‘ When turtles and young pigeons were sometimes sold at Jerusalem for a penny of gold, Rabban Simeon ben Gamaliel said, mn pyran By this habitation (that is, by this Tempxe) 1 will not rest this night, unless they be sold for a penny of silver.’ CHERITUTH, cap. i. “ R. Zechariah ben Ketsab said, Mn pyynn ‘ By tis TEMPLE, the hand of the woman departed not out of my hand.—R. Jochanan said, soon ‘ By the Tem- PLE, it is in our hand, &c.’ Kerusoru and Bas. Kipvusain. “ Bava ben Buta swore by the Tempe in the end of the tract Cherithuth, and Rabban Simeon ben Ga- maliel in the beginning, 98.w?2 373 ΤΠ τ ἀπ so was the custom in Israel.—Note this, so was the custom. Jucas. fol. 56. “They swore by the city Jerusalem. R. Judah saith, ‘He that saith, By Jerusatem, saith nothing, unless with an intent purpose he shall vow towards Jerusalem.’ Where also, after two lines coming between those forms of swearing and vowing, are added, aow)yy Sona band Son Ὁ ΦΥΥ 2 Ὁ ΥΥ Ὁ ‘Jerusalem, For Jerusalem, By Jerusalem.—The Temple, For the tem- ple, By the temple-—The Altar, For the altar, By the altar.—The Lamb, For the Lamb, By the Lamb. —The Chambers of the Temple, For the chambers of the temple, By the chambers of the temple-—The Word, For the Word, By the Word.—The Sacrifices on Fire, For the sacrifices on fire, By the sacrifices on jire—The Dishes, For the dishes, By the dishes.— By all these things, that I will do this to you.’ Tosaput. ad. Neparim. “ They swore by their own Heaps. ‘ One is bound to swear to his neighbour, and he saith, *N3 So ws Vow (or swear) to me by the life of thy head, ὅτε. SANHEDR. cap. 3. “One of the holiest of their precepts relative to swearing was this: ‘Be not much in oaths, although one should swear concerning things that are true ; for in much swearing it is impossible not to profane.’ Tract. Demat.”—See Lightfoot’s Works, vol. ii. p. 149. 75 Against revenge and A.M, 4031. yea; Nay, nay; for whatsoever is An. Olymp. more than these cometh of evil. 38 4 Ye have heard that it hath been said, ¥ An eye for an eye, and a tooth for a tooth: 39 But I say unto you, 5 That ye resist not evil: ® but whosoever shall smite thee on thy ST. MATTHEW. resentment of injuries : A. M. 4031, right cheek, turn to him the other “,™; 9% also. An. Olymp. ΟἿ. 3. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41 And whosoever ” shall compel thee to go a mile, go with him twain. y Exod. xxi. 24; Lev. xxiv. 20; Deut. xix. 21. z Prov. Xx. 22; xxiv. 29; Luke vi. 29; Rom. xii. 17, 19; 1 Cor. vi. 7; They did not pretend to forbid ALL common swear- ing, but only what they term mucu. A Jew might swear, but he must not be too abundant in the prac- tice. Against such permission, our Lord opposes his Swear Nor at atu! He who uses any oath, except what he is solemnly called by the magistrate to make, so far from being a Christian, he does not deserve the reputation, either of decency or common sense. In some of our old elementary books for children, we have this good maxim: “ Never swear: for he that swears will lie; and he that lies will steal ; and, if so, what bad things willhe not do!” Reapinc Mave Hasy. Verse 38. An eye for an eye] Our Lord refers here to the law of retaliation mentioned Exod. xxi. 24, (see the note there, and on Levit. xxiv. 20,) which obliged the offender to suffer the same injury he had committed. 'The Greeks and Romans had the same law. So strictly was it attended to at Athens, that if aman put out the eye of another who had but one, the offender was condemned to lose doth his eyes, as the loss of one would not be an equivalent misfortune. It seems that the Jews had made this law (the execu- tion of which belonged to the civil magistrate) a ground for authorizing private resentments, and all the ex- cesses committed by a vindictive spirit. Revenge was often carried to the utmost extremity, and more evil returned than what had been received. This is often the case among those who are called Christians. Verse 39. Resist not evil] Or, the evil person. So, I am fully persuaded, tw πονήρω ought to be trans- jated. Our Lord’s meaning is, ‘ Do not repel one out- rage by another.” He that does so makes himself precisely what the other is, a wicked person. Turn to him the other also] That is, rather than avenge thyself, be ready to suffer patiently a repetition of the same injury. But these exhortations be- long to those principally who are persecuted for righteousness’ sake. Let such leave the judgment of their cause to Him for whose sake they suffer. The Jews always thought that every outrage should be re- sented; and thus the spirit of hatred and strife was fostered. Verse 40. And if any man will sue thee at the law] Every where our blessed Lord shows the utmost dis- approbation of such litigations as tended to destroy brotherly kindness and charity. It is evident he would have his followers to suffer rather the loss of all their property, than to have recourse to such modes of re- dress, at so great a risk. Having the mind averse from contentions, and preferring peace and concord to temporal advantages, is most solemnly recommended 76 1 Thess. v.15; 1 Pet. iii. 9. Isa. 1. 6; Lam. 111. 30.—?C xxvil. 32; Mark xv. 21. to all Christians. We are great gainers when we lose only our money, or other property, and risk not the loss of our souls, by losing the love of God and man. Coat] δΧιτωνα, upper garment.—Cloke, ἱματίον, under garment. What we call strait coat, and great coat.—See on Luke vi. 29. Verse 41. Shall compel thee to go a mile, go with him twain.| ayyapevoet. This word is said to be de- rived from the Persians, among whom the king’s mes- sengers, or posts, were called Ayyapor, or angart.— This definition is given both by Hesychius and Suidas The Persian messengers had the royal authority for pressing horses, ships, and even men, to assist them in the business on which they were employed. These angari are now termed chappars, and serve to carry despatches between the court and the provinces.— When a chappar sets out, the master of the horse furnishes him with a single horse; and, when that is weary, he dismounts the first man he meets, and takes his horse. ‘There is no pardon for a traveller that refuses to let a chappar have his horse, nor for any other who should deny him the best horse in his stable. See Sir J. Chardin’s and Hanway’s Travels. For pressing post horses, &c., the Persian term is eos ¥pSw Sukhreh geriften. I find no Persian word exactly of the sound and signification of Ayyapoc ; but the Arabic ¥,Le§ agharet signifies spurring a horse, attacking, plundering, &c. The Greek word itself is preserved among the rabbins in Hebrew characters, "0138 angaria, and it has precisely the same meaning: viz. to be compelled by violence to do any particular service, especially of the public kind, by the king’s authority. Lightfoot gives several in- stances of this in his Hore Talmudice. We are here exhorted to patience and forgiveness : First, When we receive in our persons all sorts of insults and affronts, ver. 39. Secondly, When we are despoiled of our goods, ver. 40. Thirdly, When our bodies are forced to undergo all kinds of toils, vexations, and torments, ver. 41.— The way to improve the injustice of man to our own advantage, is to exercise under it meekness, gentle- ness, and long-suffering, without which disposition of mind, no man can either be happy here or hereafter ; for he that avenges himself must lose the mind of Christ, and thus suffer an injury ten thousand times greater than he can ever receive from man. Revenge, at sreh an expense, is dear indeed. 1 Of borrowmg and lending. A.M. 4031. 42 Give to him that asketh thee, An. Olymp. and ὁ from him that would borrow —_ of thee turn not thou away. 43 9 Ye have heard that it hath been said, © Deut. xv. 8,10; Luke vi. 30, 35.——4 Lev. xix. 18——* Deut. CHAP. V. We must love our enemies a : A. M. 4031. Thou shalt love thy neighbour, 4,%, 47 ὁ and hate thine enemy. 44 But I say unto you, f Love your ——— enemies, bless them that curse you, do good xxiii. 6; Psa. xli. 10— Luke vi. 27, 35; Rom. xii. 14, 20 Verse 42. Give to him that asketh thee, and from him that would borrow] To give and lend freely to all who are in need, is a general precept from which we are only excused by our inability to perform it. Men are more or less obliged to it as they are more or less able, as the want is more or less pressing, as they are more or less burthened with common poor, or with necessitous relatives. In all these matters, both pru- dence and charity must be consulted. That God, who makes use of the beggar’s hand to ask our charity, is the same from whom we ourselves beg our daily bread : and dare we refuse Him! Let us show at least mild- ness and compassion, when we can do no more; and if we cannot or will not relieve a poor man, let us never give him an ill word nor an ill look. If we do not relieve him, we have no right to insult him. To give and to lend, are two duties of charity which Christ joins together, and which he sets on equal foot- ing. A rich man is one of God’s stewards: God has given him money for the poor, and he cannot deny it without an act of injustice. But no man, from what is called a principle of charity or generosity, should give that in alms which belongs to his creditors. Gene- rosity is godlike ; but justice has ever, both in law and Gospel, the first claim. A loan is often more beneficial than an absolute gift: first, because it flatters less the vanity of him who lends; secondly, it spares more the shame of him who is in real want ; and, thirdly, it gives less encou- ragement to the idleness of him who may not be very honest. However, no advantage should be taken of the necessities of the Borrower: he who does so is, at least, Aalf a murderer. The lending which our Lord here inculeates is that which requires no more than the restoration of the principal in a convenient time : otherwise to live upon ¢rust is the sure way to pay double. Verse 43. Thou shalt love thy neighbour, and hate thine enemy.] Instead of πλησίον neighbour, the Co- dex Grevii, a MS. of the eleventh century, reads φιλον friend. Thou shalt love thy friend, and hate thine enemy. This was certainly the meaning which the Jews put on it: for neighbour, with them, implied those of the Jewish race, and all others were consi- dered by them as natural enemies. Besides, it is evi- dent that πλησίον, among the Hellenistic Jews, meant “friend merely : Christ uses it precisely in this sense in Luke x. 36, in answer to the question asked by a certain lawyer, ver. 29. Who of the three was neigh- bour (πλησίον friend) to him who fell among the thieves? He who showed him mercy; 7. e. he who acted the friendly part. In Hebrew, 3 red, signifies Friend, which word, is translated πλησίον by the LXX. in more than one hundred places. Among the Greeks it was a very comprehensive term, and signified every man, not even an enemy excepted, as Raphelius, on this verse, has shown from Polybius. The Jews 1 thought themselves authorized to kill any Jew who apostatized ; and, though they could not do injury to the Gentiles, in whose country they sojourned, yet they were bound to suffer them to perish, if they saw them in danger of death. Hear their own words: “A Jew sees a Gentile fall into the sea, let him by no means lift him out; for it is written, Thou shalt not rise up against the blood of thy neighbour :— but this is not thy neighbour.” Maimon. This shows that by neighbour they understood a Jew ; one who was of the same blood and religion with them- selves. Verse 44. Love your enemies] This is the most sublime piece of morality ever given to man. Has it appeared unreasonable and absurd to some? It has. And why? Because it is natwral to man to avenge himself, and plague those who plague him; and he will ever find abundant excuse for his conduct, in the repeated evils he receives from others; for men are naturally hostile to each other. Jesus Christ de- signs to make men happy. Now he is necessarily miserable who hates another. Our Lord prohibits that only which, from its nature, is opposed to man’s hap- piness. This is therefore one of the most reasonable precepts in the universe. But who can obey it? None but he who has the mind of Christ. But 1 have it not. Seek it from God; it is that kingdom of heaven which Christ came to establish upon earth. See on chap. ili. 9. This one precept is a sufficient proof of the holiness of the Gospel, and of the truth of the Christian religion. Every false religion flatters man, and accommodates itself to his pride and his passions. None but God could have imposed a yoke so contrary to self-love ; and nothing but the supreme eternal love can enable men to practise a precept so insupportable to corrupt nature. Sentiments like this are found among Asiatic writers, and in select cases were strongly applied; but as a general command this was never given by them, or any other people. It is not an absolute command in any of the books which they consider to be Divinely inspired. Sir Willian Jones lays by far too much stress on the casual intro- duction of such sentiments as this in the Asiatic writers. See his Works, vol. i. p. 168, where the sentiment is connected with circumstances both extravagant and unnatural ; and thus it is nullified by the pretended recommendation. Bless them that curse you] Ἑυλογειτε, give them good words for their bad words. See the note on Gen. ii. 3. Do good to them that hate you] Give your enemy every proof that you love him. We must not love in tongue, but in deed and in truth. Pray for them which despitefully use you] Exypea- ζοντων from ἐπὶ against, and Αρὴς Mars, the heathen god of war. Those who are making continual war upon you, and constantly harassing and calumniating 77 The disciples of Christ are Syd Be aes to them that hate you, and pray An, Olymp. &for them which despitefully use = you, and persecute you ; 45 That ye may be the children of your Father which is in heaven: for »he maketh his sun to rise on the evil and on the good ; and sendeth rain on the just and on the unjust. € Luke xxiii. 34; Acts vii. 60; 1 Cor. iv. 12, 13; 1 Pet. 1]. 23; iii. 9) Job xxv. 3.—i Luke vi. 32. you. Pray for them—This is another exquisitely reasonable precept. I cannot change that wicked man’s heart ; and while it is unchanged he will continue to harass me: God alone can change it: then 1 must implore him to do that which will at once secure the poor man’s salvation, and contribute so much to my own peace. And persecute you] Διωκοντων, those who press hard on and pursue you with hatred and malice ac- companied with repeated acts of enmity. In this verse our Lord shows us that a man may be our enemy in ¢hree different ways. First, in his heart, by hatred. Secondly, in his words by cursing or using direful imprecations («atapapevove) against us. Thirdly, in his actions, by continually harassing and abusing us. He shows us also how we are to behave to those. The hatred of the first we are to meet with Jove. The cursings or evil words of the second, we are to meet with good words and blessings. And the repeated injurious acts of the third, we are to meet with continual prayer to God for the man’s salvation. Verse 45. That ye may be the children of your Fa- ther] Instead of ivoe children, some MSS., the latter Persic version, and several of the primitive fathers, read ὅμοιοι, that ye may be like to, or resemble, your Father who is im heaven. ‘This is certainly our Lord’s meaning. As a man’s child is called his, be- cause a partaker of his own nature, so a holy person is said to be a child of God, because he is a partaker of the Divine nature. He maketh his sun to rise on the evil] “ There is nothing greater than to imitate God in doing good to our enemies. All the creatures of God pronounce the sentence of condemnation on the revengeful: and this sentence is written by the rays of the sun, and with the drops of rain, and indeed by all the natural good things, the use of which God freely gives to his ene- mies.” If God had not loved us while we were his enemies, we could never have become his children: and we shall cease to be such, as soon as we cease to imitate him. Verse 46. For if ye love them which love you] He who loves only his friends, does nothing for God’s sake. He who loves for the sake of pleaswre or interest, pays himself. God has no enemy which he hates but sin; we should have no other. The publicans| That is, tax-gatherers, τελωναι, from τελος a ta, and ὠνεομαι 7 buy or farm. 78 J MATTHEW. commanded to be perfect 46 ᾿ For if ye love them which love 4,™. 4031. you, what reward have ye? do not Ane Olah even the publicans the same ? ἘΞ. 47 And 1 ye salute your brethren only, what do ye more than others? do not even the pub- licans so? 48 9 * Be ye therefore perfect, even !as your Father, which is in heaven, is perfect. k Gen. xvii. 1; Lev. xi.44; xix. 2; Luke vi. 36; Col. 1. 28; iv. 12; James i. 4; 1 Pet. i. 15, 16——! Eph. ν. 1. collector of the taxes or public revenues. Of these there were two classes; the superior, who were Ro- mans of the equestrian order ; and the inferior, those mentioned in the Gospels, who it appears were mostly Jews. This class of men was detestable among the Ro- mans, the Greeks, and the Jews, for their intolerable rapacity and avarice. ‘They were abhorred in an especial manner by the Jews, to whom the Roman government was odious: these, assisting in collecting the Roman tribute, were considered as betrayers of the liberties of their country, and abettors of those who enslaved it. They were something like the ¢ythe- farmers of certain college-livings in some counties of England, as Lancashire, &¢c.—a principal cause of the public burthens and discontent. One quotation, of the many produced by Aypke, will amply show in what detestation they were held among the Greeks. The- ocritus being asked, Which of the wild beasts were the most cruel? answered, Ev μὲν τοῖς ορεσιν apkrou καὶ λεοντες" ev de ταις πολεσιν, TEAQNAI καὶ συκοῴφανται. Bears and lions, in the mountains ; and TAX-GATHER- ERS and calumniators, in cities. Verse 47. And if ye salute your brethren only_ Instead of adeAdove brethren, upwards of one hun- dred MSS., and several of them of great authority and antiquity, have φίλους friends. The Armenian Slavonic, and Gothic versions, with the later Syriac, and some of the primitive fathers, agree in this read- ing. I scarcely know which to prefer; as brother is more conformable to the Jewish mode of address, it should be retained in the text: the other reading, however, tends to confirm that of the Codex Gravii on ver. 43. On the subject of giving and receiving salutations in Asiatic countries, Mr. Harmer, Observat. vol. ii. p. 327, &c., edit. 1808, has collected much valuable in- formation: the following extract will be sufficient to elucidate our Lord’s meaning. “Dr. Doddridge supposes that the salutation οὐ Lord refers to, Matt. v. 47, If ye salute your brethren only, what do ye more than others? do not even the publicans so? means embracing, though it is a differ ent word. I would observe, that it is made use of in the Septuagint to express that action of endearment ; and which is made use of by an apocryphal writer, (Eeclus. xxx. 19,) whereas, the word we translate salute is of a much more general nature: this, I ap- prehend, arose from his being struck with the thought, that it could never be necessary to caution his dis- A farmer ox | ciples, not to restrain the civilities of a common salu 1 Notes on the tation to those of their own religious party. Juvenal, when he satirizes the Jews of the apostolic age for their religious opinions, and represents them as un- friendly, and even malevolent, to other people, Sat. xiv., and when he mentions their refusing to show travellers the way, Non monstrare vias, &c., or to point out to them where they might find water to drink when thirsty with journeying, takes no notice of their not saluting those of another nation; yet there is no reason to believe, from these words of Curist, that many of them at least would not, and that even a Jewish publican received no salutations from one of his own nation, excepting brother publicans. * Nor shall we wonder at this, or think it requisite to suppose the word we translate salute (ασπαζομαι) and which certainly, sometimes at least, signifies noth- ing more than making use of some friendly words upon meeting with people, must here signify something more particular, since we find some of the present inhabit- ants of the east seem to want this admonition of our Lord. ‘When the Arabs salute one another,’ accord- ing to Niebuhr, ‘it is generally in these terms, Salam aleikum, Peace be with you; in speaking which words they lay the right hand on the heart. The answer is, Aleikum essalam, With you be peace. Aged people are inclined to add to these words, And the mercy and blessing of God. ‘The Mohammedans of Egypt and Syria never salute a Christian in this manner; é¢hey content themselves with saying to them, Good day to you; or, Friend, how do you do? The Arabs of Ye- men, who seldom see any Christians, are not so zeal- ous but that sometimes they will give them the Salam aleikum.’ “ Presently after he says: ‘For a long time I thought the Mohammedan custom, of saluting Chris- tians in a different manner from that made use of to hose of their own profession, was an effect of their pride and religious bigotry. I saluted them sometimes with the Salam aleikum, and I had often only the common answer. At length I observed in Natolia, that the Christians themselves might probably be the cause that Mohammedans did not make the same re- turn to their civilities that they did to those of their own religion. For the Greek merchants, with whom I travelled in that country, did not seem pleased with my saluting Mohammedans in the Mohammedan man- ner. And when they were not known to be Chris- tians, by those Turks whom they met with in their journeying, (it being allowed Christian travellers in these provinces to wear a white turban, Christians in common being obliged to wear the sash of their tur- bans white striped with blue, that banditti might take them at a distance for Turks, and people of courage,) they never answered those that addressed them with the compliment of Saldm aleikum. One would not, perhaps, suspect that similar customs obtain in our times, among Europeans: but I find that the Roman Catholics of some provinces of Germany never ad- dress the Protestants that live among them with the compliment Jesus Curist be praised ; and, when such a thing happens by mistake, the Protestants do not re- turn it after the manner in use among Catholics, For ever and ever. Amen!’ “ After this, the words of our Lord in the close of 1 CHP. Υ. jthe fifth of Matthew want no farther commentary preceding chapter The Jews would not address the usual compliment of Peace be to you, to either heathens or publicans ; the publicans of the Jewish nation would use it to their countrymen that were publicans, but not to heathens ; though the more rigid Jews would not do it to them, any more than to heathens: our Lord required his disciples to lay aside the moroseness of Jews, and express more extensive benevolence in their salutations. There seems to be nothing of embracing thought of in this case, though that, doubtless, was practised an- ciently among relations, and intimate friends, as it is among modern Asiatics.” If not to salute be a heathenish indifference, to hide hatred under outward civilities is a diabolie treach- ery. To pretend much love and affection for those for whom we have neither—to use towards them com- plimentary phrases, to which we affix no meaning, but that they mean nothing, is highly offensive in the sight of that God by whom actions are weighed and words judged. Do not—the publicans| TedAwvat,—but ebvixor hea- thens, is adopted by Griesbach, instead of reAwvar, on the authority of Codd. Vatican. § Bez, and several others; together with the Coptic, Syriac later, and ‘Syriac Jerusalem; two Arabic, Persic, Slavonic; all the Jtala but one; Vulgate, Saxon, and several of the primitive fathers. Verse 48. Be ye therefore perfect—as your Father} God himself is the grand law, sole giver, and only pattern of the perfection which he recommends to his children. The words are very emphatic, ἐσεσθε οὖν υμεις TeAevot, Ye shall be therefore perfect—ye shall be filled with the spirit of that God whose name is Mercy, and whose nature is love. God has many imtators of his power, independence, justice, &c., but few of his love, condescension, and kindness. He calls him- self Love, to teach us that in ¢his consists that perfec- tion, the attainment of which he has made both our duty and privilege: for these words of our Lord in- clude both a command and a promise. ‘Can we be fully saved from sin in this world?” is an important question, to which this text gives a satis- factory answer: “ Ye shall be perfect, as your Father. who is in heaven, is perfect.”—As in his infinite nature there is no sin, nothing but goodness and love, so in your finite nature there shall dwell no sin, for the law of the spirit of life in Christ Jesus shall make you free from the law of sin and death, Rom. viii. 2. God shall live in, fill, and rule your hearts; and, in what He fills and influences, neither Satan nor sin can have any part. If men, slighting their own mercies, ery out, This is impossible !—whom does this arguing reprove—God, who, on this ground, has given a com- mand, the fulfilment of which is impossible. “ But who ean bring a clean out of an unclean thing?” God Almighty—and, however inveterate the disease of sin may be, the grace of the Lord Jesus ean fully cure τί; and who will say, that he who laid down his life for our souls will not use his power completely to effect that salvation which he has died to procure. “ But where is the person thus saved?” Wherever he is found who loves God with all his heart, soul, mind, and strength, and his neighbour as himself; and, for the 79 Dr. Lightfoot on Courts of honour of Christianity and its AuTHoR, may we not hope there are many such in the Church of God, not Known indeed by any profession of this kind which they make, but by a surer testimony, that of uniformly holy tempers, piety to God, and beneficence to man? Dr. Lightfoot is not perfectly satisfied with the usual mode of interpreting the 22nd verse of this chap- ter. I subjoin the substance of what he says. Havy- ing given a general exposition of the word brother, which the Jews understood as signifying none but an Israelite—evoyoc, which we translate is in danger of, and which he shows the Jews used to signify, is ex- posed to, merits, or is guilty of—and the word gehenna, hell-fire, which he explains as I have done above, he comes to the three offences, and their sentences. The First is causeless anger, which he thinks too plain to require explanation ; but into the two following he enters in considerable detail :— “The seconp. Whosoever shall say to his brother, ‘Racha,’ a nickname, or scornful title usual, which they disdainfully put one upon another, and very com- monly; and therefore our Saviour has mentioned this word, the rather because it was of so common use among them. ‘Take these few examples :— “ A certain man sought to betake himself to repent- ance (and restitution.) His wife said to him, ‘ Rekah, if thou make restitution, even thy girdle about thee is not thine own, &e.’ Tanchum, fol. 5. “ Rabbi Jochanan was teaching concerning the build- ing of Jerusalem with sapphires and diamonds, &c. One of his scholars laughed him to scorn. But after- wards, being convinced of the truth of the thing, he seith to him, ‘ Rabbi, do thou expound, for it is fit for thee to expound: as thou saidst, so have I seen it.’ He saith to him, ‘ Rekah, hadst thou not seen, thou wouldst not have believed, &c.’ Midras Tillin, fol. 38, col. 4. “To what is the thing like? Toa king of flesh and blood, who took to wife a king’s daughter : he saith to her, ‘ Wait and fill me a cup;’ but she would not: whereupon he was angry, and put her away ; she went, and was married to a sordid fellow; and-he saith to her, ‘ Wait, and fill me acup;’ she said unto him, ‘ Rekah, | am a king’s daughter, ὅς. Idem in Psa. CXXXvil. “ A Gentile saith to an Israelite, ‘I have a choice dish for thee to eat of.’ He saith, ‘ What is it?” He answers, ‘ Swine’s flesh.’ He saith to him, ‘ Rekah, even what you kill of clean beasts is forbidden us, much more this.’ Tanchum, fol. 18, col. 4. “The ruirp offence is to say to a brother, ‘ Thou fool,’ which, how to distinguish from racha, which signifies an empty fellow, were some difficulty, but that Solomon is a good dictionary here for us, who takes the terxa continually here for a wicked wretch and reprobate, and in opposition to spiritual wisdom: so that in the first clause is condemned causeless anger ; in the second, scornful taunting and reproaching of a brother ; and, in the last, calling him a reprobate and wicked, or uncharitably censuring his spiritual and eternal estate. And this last does more especially hit the scribes and Pharisees, who arrogated to themselves only to be called O°93m chocamim, wise men, but of all others they had this scornful and uncharitable opi- 80 ST. MATTHEW. Judicature among the Jews. nion, ‘ This people, that knoweth not the law, is cursed, John vii. 49. “ And now for the penalties denounced upon these offences, let us look upon them, taking notice of these two traditions of the Jews, which our Saviour seems to face, and to contradict. “Ist. That they accounted the command, Thou shalt not kill, to aim only at actual murder. So that in their collecting the six hundred and thirteen precepts out of the law, they understand that command to mean but this: “ That one should not kill an Israelite, and accordingly they allotted this only violation of it to judgments; against this wild gloss and practice, he speaks in the first clause: Ye have heard it said, Thou shalt not kill, and he that killeth, or committeth actual murder, is liable to judgment, and ye extend the viola- tion of that command no farther; but I say to you, that causeless anger against thy brother is a violation of that command, and even that maketh a man liable to judgment. “2nd. They allotted that murder only to be judged by the council, or Sanhedrin, that was committed by aman in propria persona: let them speak their own sense, ὅς. Talm. in Sanhedrin, per. 9. “Ὁ Any one that kills his neighbour with his hand, as if he strike him with a sword, or with a stone that kills him, or strangle him till he die, or burn him in the fire* seeing that he kills him any how in his own per- son, lo! such a one must be put to death by the San- hedrin ; but he that hires another to kill his neighbour, or that sends his servants, and they kill him, or that violently thrusts him before a lion, or the like, and the beast kills him—any one of these is a shedder uf blood and the guilt of shedding of blood is upon him, and he is liable to death by the hand of Heaven, but he is not to be put to death by the Sanhedrin. And whence is the proof that it must be thus? Because it is said, He that sheddeth man’s blood, by man shall his blood be shed. This is he that slays a man himse/f, and not by the hand of another. Your blood of your lives will I require. ‘This is he that slays himself. At the hand of every beast will I require it. This is he that delivers up his neighbour before a beast to be rent in pieces. At the hand of man, even at the hand of every man’s brother, will I require the life of man. This is he that hires others to kill his neighbour: In this interpretation, requiring is spoken of all the three ; behold, their judgment is delivered over to Heaven (or God.) And all these man-slayers and the like, who are not liable to death by the Sanhedrin, if the king of Israel will slay thern by the judgment of the kingdom, ° and the law of nations, he may, ὅθ. Maym. ubi supr. per. 2. “You may observe in these wretched traditions a twofold killing, and a twofold judgment: a man’s kill- ing another in his own person, and with his own hand, and such a one liable to the judgment of the Sanhe- drin, to be put to death by them, as a murderer; and a man that killed another by proxy, not with his own hand, but hiring another to kill him, or turning a beast or serpent upon him to kill him. This man is not to be judged and executed by the Sanhedrin, but referred and reserved only to the judgment of God. So that we see plainly, from hence, in what sense the word 1 Hypocrisy in alms-giving judgment is used in the latter end of the preceding verse, and the first clause of this, namely, not for the judgment of any one of the Sanhedrins, as it is com- monly understood, but for the judgment of God. In the former verse, Christ speaks their sense, and in the first clause of this, his own, in application to it. Ye have heard it said, that any man that kills is liable to the judgment of God; but I say unto you, that he that is but angry with his brother without a cause is liable to the judgment of God. You have heard it said, that he only that commits murder with his own hand is lia- ble to the council, or Sanhedrin, as a murderer; but I say unto you, that he that but calls his brother racha, as common a word as ye make it, and a thing of nothing, he is liable to be judged by the San- hedrin. “ Lastly, He that saith to his brother, Thou fool, wicked one, or cast-away, shall be in danger of hell- fire, evoxoc εἰς yeevvav πυρος. There are two observa- ble things in the words. The first is the change of case from what was before ; there it was said τὴ κρίσει Tw cvvedpiw, but here, εἰς yeevvav. It is but an empha- tical raising of the sense, to make it the more feeling and to speak home. He that saith to his brother, Raka, shall be in danger of the council; but he that says, Thou fool, shall be in danger of a penalty even CHAP. V. to be avoided. to hell-fire. And thus our Saviour equals the sin and penalty in a very just parable. In just anger, with God’s just anger and judgment; public reproach, with public correction by the council; and censuring for a child of hell, to the fire of hell. “2nd. It is not said εἰς πὺρ γεέννης, To the fire of hell, but εἰς yeevvav πυρος, To a hell of fire; in which expression he sets the emphasis still higher. And, be- sides the reference to the valley of Hinnom, he seems to refer to that penalty used by the Sanhedrin of burn ing—the most bitter death that they used to put men to; the manner of which was thus: They set the malefactor in a dunghill up to the knees; and they put a towel about his neck, and one pulled one way, and another the opposite, till, by thus strangling him, they forced him to open his mouth. Then they poured boiling lead into his mouth, which went down into his belly, and so burnt his bowels. Talm. in Sanhedrin. per. 7. “ Now, having spoken in the clause before, of being judged by the Sanhedrin, whose most terrible penalty was this burning, he doth in this clause raise the pe- nalty higher; namely, of burning in hell; not with a little scalding lead, but even with a hell of fire.” It is possible that our Lord might have reference to such customs as these. CHAPTER VI. Of alms-giving, 1-5. Of prayer, 6-8. pray, 9-13. Of forgiveness, 14, 15. single eye, 22, 23. Divine providence, 25-32. A. M. 4031. 4 ADF. TAKE heed that ye do not your ene “alms before men, to be seen a Or, righteousness ; Deut. xxiv. 13; Psa. exii. 9; Dan. NOTES ON CHAP. VI. Verse 1. That ye do not your alms] δΔικαιοσυνὴν voy μὴ Tote, perform not your acts of righteousness —such as alms-giving, fasting, and prayer, mentioned immediately after. Instead of δικαίοσυνην, righteous- ness, or acts of righteousness, the reading in the text, that which has been commonly received is eAenuocuvyy, alms. But the first reading has been inserted in se- veral editions, and is supported by the Codd. Vatican. and Beze, some others, and several versions, all the Itala except one, and the Vulgate. The Latin fa- thers have justitiam, a word of the same meaning. Mr. Gregory has amply proved, ΠΡῚΝ tsidekah, right- eousness, Was a common word for alms among the Jews. Works, 4to. p. 58, 1671. R. D. Kimchi says that ΠΡῚῪΣ ¢tsidekah, Isa. lix. 14, means alms- giving; and the phrase ΠΡῪΣ [2 natan tsidekah, is used by the Jews to signify the giving of alms. The following passages from Dr. Lightfoot show that it was thus commonly used among the Jewish writers :— “Jt is questioned,” says he, “whether Matthew Vou. I am νι The Lord’s prayer, or model according to which Christians shouta Of fasting, 16, 17. The impossibility of serving two masters, 24. Directions about seeking the kingdom of God, 33, 34. Of laying up treasures, 18-21. Of the Of contentment and confidence in the ; F septs ἘΠ VA AMS A0o! ward "of your Father which is in ἄν δ 43) heaven. 2 Therefore ‘when thou doest iv. 27; 2 Cor. ix. 9, 10.—» Or, with Rom. xii. 8. writ Ελεημοσυνην, alms, or Δικαιοσυνην, righteousness. Τ answer :— “J. That our Saviour certainly said 7p 7¥ tsidekah, righteousness, (or, in Syriac NNpti zidkatha,) I make no doubt at all; but, that that word could not be other- wise understood by the common people than of alms, there is as little doubt to be made. For although the word ΠΡῚΝ tsidekah, according to the idiom of the Old Testament, signifies nothing else than righteousness ; yet now, when our Saviour spoke these words, it sig- nified nothing so much as alms. “JT. Christ used also the same word NNp1i zidka- tha, righteousness, in the three verses next following, and Matthew used the word ελεημοσυνην, alms ; but by what right, I beseech you, should he call it δικαιοσυνην. righteousness, in the first verse, and ελεημοσυνην, alms, in the following; when Christ every where used one and the same word? Matthew might not change in Greek, where our Saviour had not changed in Syriac : therefore we must say that the Lord Jesus used the word ΤΡῚΣ tsidekah or SNP zidkatha, in these four first verses; but that, speaking in the dialect of com- 81 Alms must be given A.M. 4031. thine alms, “do not sound a trumpet An. Olymp. before thee, as the hypocrites do in the synagogues and in the streets, 4 Or, cause not a trumpet to be sounded ; Prov. xx. 6. ST. MATTHEW. without ostentation. that they may have * glory of men. 4,™. 4031. Verily I say unto you, They have An. Olymp. ΣῈ CCr3. their reward. ©2 Kings x. 16. mon people, he was understood by the common people to speak of alms. Now they called alms by the name of righteousness, for the fathers of the traditions taught, and the common people believed, that alms con- tributed very much to justification. Hear the Jewish chair in this matter—For one farthing given to a poor man in alms, a man 1s made partaker of the beatific vision: where it renders these words, Psa. xvii. 15, I shall behold thy face in righteousness, after this man- ner, I shall behold thy face, BEcAUSE of Aums. Bava. Bathra. “This money goeth for alms, that my sons may live, and that I may obtain the world to come. Bab. Rosh. Hashshanah. * A man’s table now expiates by alms, as heretofore the altar did by sacrifice. Beracoth. “Tf you afford alms out of your purse, God will keep you from all damage and harm. Hieros. Peah. “ Monosazes the king bestowed his goods liberally upon the poor, and had these words spoken to hun by his kinsmen and friends— Your ancestors increased both their own riches, and those that were left them by their fathers; but you waste both your own and those of your ancestors. To whom he answered— ‘ My fathers laid up their wealth on earth: I lay up mine in heaven. As it is written, Truth shall flourish out of the earth, but Righteousness shall look down from heaven. My fathers laid up treasures that bear no fruit; but I lay up such as bear fruit. As it is said, It shall be well with the just, for they shall eat the fruit of their own works. My fathers treasured up, when power was in their hands ; but I where it is not. As it is said, Justice and judgment is the habi- tation of his throne. My fathers heaped up for others ; I for myself. As it is said, And this shall be to thee for righteousness. They scraped together for this world. I for the world to come. As it is said, Righteousness shall deliver from death.’ 7014. These things are also recited in the Babylonian Talmud. “ You see plainly in what sense he understands ryghteousness, namely, in the sense of alms: and that sense not so much framed in his own imagination, as in that of the whole nation, and which the royal cata- chumen had imbibed from the Pharisees his teachers. “Behold the justifying and saving virtue of alms, from the very work done according to the doctrine of the Pharisaical chair! And hence, the opinion of this efficacy of alms so far prevailed with the deceived people, that they pointed out alms by no other name (confined within one single word) than ΠΡ" ¢tsidekah, righteousness. Perhaps those words of our Saviour are spoken in derision of this doctrine. Yea, give those things which ye have in alms, and behold all things shall be clean to you, Luke xi. 41. With good reason indeed exhorting them to give alms; but yet withal striking at the covetousness of the Pharisees, and confuting their vain opinion of being clean by the washing of their hands, from their own opinion of the 82 efficacy of alms. As if he had said, “ Ye assert that alms justifies and saves, and therefore ye call it by the name of righteousness; why therefore do ye affect cleanliness by the washing of hands ; and not rather by the performance of charity?” Licurroor’s Works. vol. i. p. 153. Before men| Our Lord does not forbid public alms- giving, fasting, and prayer, but simply censures those vain and hypocritical persons who do these things pub- licly that they may be seen of men, and receive from them the reputation of saints, &c. Verse 2. Therefore when thou doest thine alms] In the first verse the exhortation is general: Jake ve heed. In this verse the address is pointed—and tTHou —man—woman—who readest—hearest. Do not sound a trumpet] It is very likely that this was literally practised among the Pharisees, who seemed to live on the public esteem, and were exces- sively self-righteous and vain. Having something to distribute by way of alms, it Is very probable they caused this to be published by blowing a trumpet or horn, under pretence of collecting the poor; though with no other design than to gratify their own ambi- tion. There is a custom in the east not much unlike this. ‘ The derveeshes carry horns with them, which they frequently Jow, when any thing is given to them, in honor of the donor. Τί is not impossible that some of the poor Jews who begged alms might be furnished like the Persian derveeshes, who are a sort of religious beggars, and that these hypocrites might be disposed to confine their alms-giving to those that they knew would pay them this honour.” Harmer’s Gbservat. vol. i. p. 474. Tt must be granted, that in the Jewish wniimgs there is no such practice referred to as that which I have supposed above, viz. blowing a trumpet tu gather the poor, or the poor blowing a horn when relieved. Hence some learned men have thought that the word 7D\w shopher, a trumpet, refers to the hole in the public alms chest, into which the money was dropped which was allotted for the service of the poor. Such holes, because they were wide at one end and grew gradually narrow towards the other, were actually termed naw shopheroth, trumpets, by the rabbins ; of this Schoettgen furnishes several examples. An ostentatious man, who wished to attract the notice of those around him, would throw in his money with some force into these trumpet-resembling holes, and thus he might be said DW, σαλπίζειν, to sound the trumpet. The Jerusalem Gemara, tract Shekalim, describes these n17D1v sho- pheroth thus— These trumpet holes were crooked, nar- row above and wide below, in order to prevent fraud. As our Lord only uses the words, μη σαλπίισης, it may be tantamount to our term jingle. Do not make a public ostentatious jingle of that money which you give to public charities. Pride and hypocrisy are the things here reprehended. ‘The Pharisees, no doubt, felt the weight of the reproof. Still the words may (Tee) Hypocrisy m prayer aoe, 08 But when thou doest alms, let An. Olymp. not thy ‘left hand know what thy ll right hand doeth: 4 That thine alms may be in secret: and thy Father, which seeth in secret, himself shall reward thee openly. { Psa. xliv. 21; 2 Cor. ix. 7. be taken in their literal meaning, as we know that the Moslimans, who nearly resemble the ancient Pharisees in the ostentation, bigotry, and cruelty of their charac- ter, are accustomed, in their festival of Muhurram, to erect stages in the public streets, and, by the sound of a trumpet, call the poor together to receive alms of rice, and other kinds of food. See Warp. Works of charity and merey should be done as much in private as is consistent with the advancement of the glory of God, and the effectual relief of the poor. In the synagogues and in the streets] That such chests or boxes, for receiving the alms of well-disposed people, were placed in the synagogues, we may readily believe ; but what were the streets? Schoettgen sup- poses that courts or avenues in the temple and in the synagogues may be intended—places where the people were accustomed to walk, for air, amusement, &c., for it is not to be supposed that such chests were fixed in the public streets. They have their reward.] That is, the honour and esteem of men which they sought. God is under no obligation to them—they did nothing with an eye to his glory, and from Him they can expect no recompense. They had their recompense in this life; and could ex- pect none in the world to come. Verse 3. Let not thy left hand know] In many eases, works of charity must be hidden from even our nearest relatives, who, if they knew, would hinder us from doing what God has given us power and inclina- tion to perform. We must go even farther; and conceal them as far as is possible from ourselves, by not thinking of them, or eyeing them with compla- cency. ‘They are given to Gop, and should be hidden in Him. Verse 4. Which seeth in secret] We should ever remember that the eye of the Lord is upon us, and that he sees not only the act, but also every motive that led to it. Shall reward thee openly.] Will give thee the full- est proofs of his acceptance of thy work of faith, and labour of love, by increasing that substance which, for his sake, thou sharest with the poor; and will manifest his approbation in thy own heart, by the witness of his Spirit. Verse 5. And when thou prayest] Orav προσευχη. TIpocevyn, prayer, is compounded of πρὸς with, and εὐχὴ ἃ vow, because to pray right, a man Jinds himself to God, as by a vow, to live to his glory, if he will grant him his grace, &e. Evyoua: signifies to pour our prayers or vows, from ev well, and yew, T pour out ; probably alluding to the offerings or libations which were poured out before, or on the altar. A proper | idea of prayer is, a pouring out of the soul unto God, | asa free-will offering: oy and eternally dedicated | CHAP. VI. to be avoided 5 Ἵ And when thou prayest, thou 4, M- 4031. shalt not be as the hypocrites are: ‘nD for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. & Luke xiv. 14. to him, accompanied with the most earnest desire that it may know, love, and serve him alone. He that comes thus to God will ever be heard and blessed Prayer is the language of dependence ; he who prays not, is endeavouring to live independently of God: this was the first curse, and continues to be the great curse of mankind. In the beginning, Satan said, Eat this fruit; ye shall then be as God; i. e. ye shall be independent: the man hearkened to his voice, sin entered into the world, and notwithstanding the full manifestation of the deception, the ruinous system is still pursued; man will, if possible, live independently of God; hence he either prays not at all, or uses the language without the spirit of prayer. The following verses contain so fine a view, and so just a definition, of prayer, that I think the pious reader will be glad to find them here. Wuart is Prayer? Prayer is the soul’s sincere desire, Unuttered or expressed, The motion of a hidden fire That trembles in the breast : Prayer is the burden of a sigh, The falling of a tear, The upward gleaming of an eye, When none but God is near. Prayer is the simplest form of speech That infant lips can try ; Prayer, the sublimest strains that reach The Majesty on high: Prayer is the Christian’s vital breath, The Christian’s native air, His watch-word at the gates of death, He enters heaven by prayer. Prayer is the contrite sinner’s voice, Returning from his ways, While angels in their songs rejoice, And say, Behold he prays! The saints in prayer appear as one, In word, in deed, in mind, When with the Father and the Son Their fellowship they find. Nor prayer is made on earth alone: The Holy Spirit pleads ; And Jesus, on th’ eternal throne, For sinners intercedes. «Ὁ Thou, by whom we come to God! The Life, the Truth, the Way, The path of prayer thyself hast trod, Lord, teach us how to pray!” MonTGoMERY 83 Christ’s directions ae 6 But thou, when thou prayest, = Ohne: henter into thy closet, and when 3 thou hast shut thy door, pray to thy Father which is in secret; and thy Fatt.er, h2Q Kings iv. 33—— Eeeles. v. 2; Ecclus. vii. 14. Thou shalt not be as the hypocrites] ὝὙποκριται. From ὑπὸ under, and κρίνομαι to be judged, thought : properly a stage-player, who acts under a mask, per- sonating a character different from his own ; a coun- terfeit, a dissembler ; one who would be thought to be different from what he really is. A person who wishes to be taken for a follower of God, but who has nothing of religion except the outside. Love to pray standing in the synagogues and in the corners of the streets! The Jewish phylacterical prayers were long, and the canonical hours obliged them to repeat these prayers wherever they happened to be ; and the Pharisees, who were full of vain glory, con- trived to be overtaken in the streets by the canonical hour, that they might be seen by the people, and ap- plauded for their great and conscientious piety. See Iaghtfoot. As they had no piety but that which was outward, they endeavoured to let it fully appear, that they might make the most of it among the people. It would not have answered their end to kneel before God, for then they might have been unnoticed by men; and consequently have lost that reward which they had in view: viz. the esteem and applause of the multitude. This hypocritical pretension to devotion is common | among the Asiatics. Both Hindoos and Mohammedans love to pray in the most public places, at the landing places of rivers, in the public streets, on the roofs of the covered boats, without the least endeavour to con- ceal their outside devotion, that they may be seen of men. Verse 6. But thou, when thou prayest] This is a very impressive and emphatic address. But THou! whosoever thou art, Jew, Pharisee, Christian—enter into thy closet. Prayer is the most secret intercourse of the soul with God, and as it were the conversation of one heart with another. The world is too profane and treacherous to be of the secret. We must shut the door against it: endeavour to forget it, with all the affairs which busy and amuse it. Prayer requires re- tirement, at least of the heart; for this may be fitly termed the closet in the house of God, which house the body of every real Christian is, 1 Cor. iii. 16. To this closet we ought to retire even in public prayer, and in the midst of company. Reward thee openly.| What goodness is there equal to this of God! to give, not only what we ask, and more than we ask, but to reward even prayer itself! How great advantage is it to serve a prince who places prayers in the number of services, and reckons to his subjects’ account, even their trust and confidence in begging all things of him! Verse 7. Use not vain repetitions] Μη βαττολογησητε. Suidas explains this word well: “ πολυλογια, much speaking, from one Battus, who made very prolix hymns, in which the same idea frequently recurred.” “A frequent repetition of awful and striking words 84 ST. MATTHEW. concerning prayer which seeth in secret, shall reward A thee openly. 7 But when ye pray, ‘use not vain repetitions, as the heathen do: k1 Kings xviii. 26, 29. may often be the result of earnestness and fervour. See Dan. ix. 3-20; but great length of prayer, which will of course involve much sameness and idle repeti- tion, naturally creates faligue and carelessness in the worshipper, and seems to suppose ignorance or inatten- tion in the Deity; a fault against which our Lord more particularly wishes to secure them.” See verse 8. This judicious note is from the late Mr. Gilbert Wake- field, who illustrates it with the following quotation from the Heautontimorumenos of Terence :— Ohe! jam decine Deos, uxor, gratulando oBTUNDERE, Tuam esse inventam gnatam: nist illos ex τῦο INGENIO judicas, Ut nil credas 1NTELLIGERE, nisi idem DICTUM SIT CENTIES. “ Pray thee, wife, cease from sTuNNING the gods with thanksgivings, because thy child is in safety; un- less thou judgest of them from thyself, that they cannot UNDERSTAND a thing, unless they are told of it a HUN- DRED TIMES.” Heaut. ver. 880. Prayer requires more of the heart than of the tongue. The eloquence of prayer consists in the fervency of desire, and the simplicity of faith. The abundance of fine thoughts, studied and vehement motions, and the order and politeness of the expressions, are things which compose a mere Auman harangue, not an humble and Christian prayer. Our trust and confidence ought to proceed from that which God is able to do in us, and not from that which we can say to him. It is abominable, says the Hepayau, that a person offering up prayers to God, should say, “I beseech thee, by the glory of thy heavens!” or, “by the splendour of thy throne!” for a style of this nature would lead to suspect that the Almighty derived glory from the hea- vens ; whereas the heavens are created, but God with all his attributes is eternal and inimitable. Hepayan, vol. iv. p. 121. This is the sentiment of a Mohammedan; and yet for this vain repetition the Mohammedans are peculi arly remarkable ; they often use such words as the following :— - buoy k AL db wb wb υ (559 oh er so=h mbuyk Npemll eds Ὁ pssd 9 o> Ὁ pds = O God, O God, O God, Ο God!—O Lord, O Lord, O Lord, O Lord!—O living, O immortal, O living, O immortal, O living, O immortal, O living, O immortal! —O Creator of the heavens and the earth !—O thou who art endowed with majesty and authority! O won- derful, &c. I have extracted the above from a form of prayer used by Tippo Sahib, which I met with ina book of devotion in which there were several prayers 1 Vain repetitions in ΑΝ they think that they shall be heard for their much speak- ing. 8 Be not ye therefore like unto them: 1of An. Olymp. CCI. 3. 1 Psa. xxxiil. 15; exv. 3; written with his own hand, and signed with his own name. Of this vain repetition in civil matters, among the Jews, many instances might be given, and not a few examples might be found among Christians. The heathens abounded with them: see several quoted by Lightfoot.—Let the parricide be dragged ! We beseech thee, Augustus, let the parricide be dragged! This is the thing we ask, let the parricide be dragged! ! Hear wus, Cir: let the false accusers be cast to the lion! Hear us, Cesar, let the false accusers be condemned to the lion! Hear us, Cesar, &c. It was a maxim among the Jews, that “he who multiplies prayer, must be heard.” This is correct, if it only imply per- severance in supplication; but if it be used to signify the multiplying of words, or even forms of prayer, it will necessarily produce the evil which our Lord rep- rehends: Be not as the heathen—use not vain repett- tion, ἄς. Even the Christian Churches in India have copied this vain repetition work; and in it the Roman Catholic, the Armenian, and the Greek Churches strive to excel. As the heathen} The Vatican MS. reads ὑποκριται, like the hypocrites. Unmeaning words, useless repe- titions, and complimentary phrases in prayer, are in general the result of heathenism, hypocrisy, or igno- rance. Verse 8. Your Father knoweth what things ye have need of | Prayer is not designed to inform God, but to give man a sight of his misery; to humble his heart, to excite his desire, to inflame his faith, to ani- mate his hope, to raise his soul from earth to heaven, and to put him in mind that ruere is his Father, his country, and inheritance. In the preceding verses we may see three faults, which our Lord commands us to avoid in prayer :— Ist. Hypocrisy. Be not as the hypocrites. ver. 5. 2ndly. Dissipation. Enter into thy closet. ver. 6. 3rdly. Mucu sPEAKING, ΟΥ̓ UNMEANING REPETITION, Be not like the heathens. ver. 7. Verse9. After this manner therefore pray ye] Forms of prayer were frequent among the Jews; and every public teacher gave one to his disciples. Some forms were drawn out to a considerable length, and from these abridgments were made: to the latter sort the following prayer properly belongs, and consequently, besides its own very important use, it is a plan for a more extended devotion. What satisfaction must it be to learn from God himself, with what words, and in what manner, he would have us pray to him, so as not to pray in vain! A king, who draws up the petition which he allows to be presented to himself, has doubtless the fullest determination to grant the re- quest. We do not sufficiently consider the value of this prayer; the respect and attention which it re- quires ; the preference to be given to it; its fulness and perfection ; the frequent use we should make of it; 1 CHAP. VI. prayer forbidden. your Father knoweth what things 4, ΝΜ 4031. ye have need of, before ye ask ee him. ----. 9 After this manner therefore pray ye : ‘Our Luke xi. 2, &c ; Rom. viii. 14, 15. and the spirit which we should bring with it. “ Lord, teach us how to pray!” is a prayer necessary to prayer ; for unless we are divinely instructed in the manner, and influenced by the spirit of true devotion, even the prayer taught us by Jesus Christ may be re- peated without profit to our souls. Our Father] It was a maxim of the Jews, that a man should not pray alone, but join with the Church ; by which they particularly meant that he should, whether alone or with the synagogue, use the plural number as comprehending all the followers of God. Hence, they say, Let none pray the short prayer, i. e. as the gloss expounds it, the prayer in the singular, but in the plural number. See Lightfoot on this place. This prayer was evidently made in a peculiar man- ner for the children of God. And hence we are taught to say, not my Father, but our Father. The heart, says one, of a child of God, is a brotherly heart, in respect of all other Christians: it asks nothing but in the spirit of unity, fellowship, and Christian charity ; desiring that for its brethren which it desires for itself. The word Father, placed here at the beginning of ‘this prayer, includes two grand ideas, which should serve as a foundation to all our petitions: Ist. That tender and respectful love which we should feel for God, such as that which children feel for their fathers. 2dly. That strong confidence in God’s love to us, such as fathers have for their children. Thus all the peti- tions in this prayer stand in strictest reference to the word Father ; the first three referring to the love we have for God; and the three last, to that confidence which we have in the love he bears to us. The relation we stand in to this first and best of beings dictates to us reverence for his petson, zeal for his honour, obedience to his will, submission to his dis- pensations and chastisements, and resemblance to his nature. Which art in heaven] The phrase Ὁ ΣΦ 123, abinu sheboshemayim, our Father who art in heaven, was very common among the ancient Jews; and was used by them precisely in the same sense as it is used here by our Lord. This phrase in the Scriptures seems nsed to express : Ist. His omnipresence. The heaven of heavens cannot contain thee. 1 Kings viii. 27: that is, Thou fillest immensity. 2dly. His masesry and pomrnion over his creatures. Art thou not God in heaven, and rulest thou not over all the kingdoms of the heathen? 2 Chron. xx. 6. 3dly. His powerand micut. Art thou not God in heaven, and in thy hand is there not power and might, so that no creature is able to withstand thee ! 2 Chron. xx. 6. Our God is in heaven, and hath done whatso- ever he pleased. Psa. exy. 3. 4thly. His omniscrence. The Lord’s throne is in heaven, his eyes behold, his eye-lids try the children of 85 The Lords prayer at 4031. Father which art in heaven, Hal- An. Olymp. lowed be thy name. 10 Thy kingdom come. ™ Thy τ Chap. xxvi. 39, 42; Acts xxi. 14—— Psa. cili. 20, 31. men. Psa. xi. 4. The Lord looketh down from heaven, he beholdeth all the sons of men. Psa. xxxiii. 13-15. 5thly. His infinite purrry andwoniness. Look down Sfromthy holy habitation, §-c. Deut. xxvi. 15. Thou art the high and lofty One, who inhabiteth eternity, whose name is holy. Isa. lvii. 15. Hallowed| Αγιασθητω. Αγεαζω" from a negative, and yn, the earth, a thing separated from the earth, or from earthly purposes and employments. As the word sanc- tified, or hallowed, in Scripture, is frequently used for the consecration of a thing or person to a holy use or office, as the Levites, first-born, tabernacle, temple, and their utensils, which were all set apart from every earthly, common, or profane use, and employed wholly in the service of God, so the Divine Majesty may be said to be sanctified by us, in analogy to those things, viz. when we separate him from, and in our conceptions and desires exalt him above, earth and all things. Thy name.] That is, Gop himself, with all the at- tributes of his Divine nature—his power, wisdom, justice, mercy, &c. We hallow God’s name, Ist. With our lips, when all our conversation is holy, and we speak of those things which are meet to minister grace to the hearers. 2dly. In our thoughts, when we suppress every rising evil, and have our tempers regulated by his grace and Spirit. 3dly. In our ives, when we begin, continue, and end our works to his glory. If we have an eye to God in all we perform, then every act of our common employment will be an act of religious worship. 4thly. In our families, when we endeavour to bring up our children in the discipline and admonition of the Lord ; instructing also our servants in the way of righteousness. 5thly. In a particular calling or business, when we separate the falsity, deception, and lying, commonly practised, from it; buying and selling as in the sight of the holy and just God. Verse 10. Thy kingdom come.] The ancient Jews serupled not to say: He prays not at all, in whose prayers there is no mention of the kingdom of God. Hence, they were accustomed to say, ‘ Let him cause his kingdom to reign, and his redemption to flourish: and let the Messiah speedily come and deliver his people.” The universal sway of the sceptre of Christ :—God has promised that the kingdom of Christ shall be ex- alted above all kingdoms. Dan. vii. 14-27. That it shall overcome all others, and be at last the universal empire. Isa. ix. 7. Connect this with the explanation given of this phrase, chap. iii. 2. Thy will be done] ‘This petition is properly added to the preceding ; for when the kingdom of righteous- ness, peace, and joy, in the Holy Spirit, is established in the heart, there is then an ample provision made for the fulfilment of the Divine will. The will of God is infinitely good, wise, and holy ; 86 ST. MATTHEW. taught the disciples will be done in earth, "as Τί zs in ste ee heaven. An, Olymp : - . CL3. 11 Give us this day our ° daily bread. °See Job xxiii. 12; Prov. xxx. 8. to have it fulfilled in and among men, is to have in- finite goodness, wisdom, and holiness diflused throughout the universe; and earth made the counterpart of heaven. As it is in heaven.| The Jews maintained, that they were the angels of God upon earth, as those pure spirits were angels of God in heaven; hence they said, “ As the angels sanctify the Divine name in heaven, so the Israelites sanctify the Divine name upon earth.” See Schoettgen. Observe, Ist. The salvation of the soul is the re- sult of two wills conjoined: the will of God, and the will of man. If God will not the salvation of man, he cannot be saved: If man will not the salvation God has prepared for him, he cannot be delivered from his sins. 2dly. This petition certainly points out a deliverance from all sin; for nothing that is unholy can consist with the Divine wil, and if this be fulfilled in man, surely sin shall be banished from his soul. 3dly. Thisis farther evident from these words, as it is in heaven; i. e. as the angels do it: viz. with all zeal, diligence, love, delight, and perseverance. 4thly. Does not the petition plainly imply, we may live without sinning against God? Surely the holy angels never mingle iniquity with their loving obedience, and as our Lord teaches us to pray, that we do his will here as they do it in heaven, can it be thought he would put a petition in our mouths, the fulfilment of which was impossible? 5thly. This certainly destroys the assertion: “ There is no such state of purification to be attained here, in which it may be said, the soul is redeemed from sinful passions and desires ;” for it is on EARTH that we are commanded to pray that this will, which is our sanctification, may be done. 6thly. Our souls can never be truly happy, till our wits be entirely subjected to, and become one with, the will cf God. 7thly. How can any person offer this petition to his Maker, who thinks of nothing less than the performance of the will of God, and of nothing more than doing his own ? Some see the mystery of the Trinity in the three preceding petitions. The first being addressed to the Father, as the source of all holiness. The second, to the Son, who establishes the kingdom of God upon earth. The third, to the Holy Spirit, who by his energy works in men to will and to perform. To offer these three petitions with success at the throne of God, three graces, essential to our salva- tion, must be brought into exercise ; and, indeed, the petitions themselves necessarily suppose them. Warrn, Our Father—for he that cometh 10 God, must believe that he is. Hore, Thy kingdom come—For this grace has for its object good things to come. Love, Thy will be done—For Jove is the incentive to and principle of all obedience to God, and beneficence to man. Verse 11. Give us this day our daily tread.| The 1 The Lord’s prayei ΣΝ 12 And P forgive us our debts, An. Olymp. as we forgive our debtors. 13 4And lead us not into tempta- P Chap. σαν, 21, &e.——1 Chap. xxvi. 41; Luke xxii. 40, 46; 1 Cor. x. 13; 2 Pet. ii. 9; Rev. iii. 10. word ἐπτουσίον has greatly perplexed critics and com- mentators. I find upwards of thirty different expla- nations of it. It is found in no Greek writer before she evangelists, and Origen says expressly, that it was formed by them, αλλ᾽ eoixe πεπλασθαι ὑπὸ τῶν evay- γελιστων. The interpretation of Theophylact, one of the best of the Greek fathers, has ever appeared to me to be the most correct, ἄρτος em τὴ οὐσίᾳ Kat συστάσει ἡμὼων αὐταρκης, Bread, sufficient for our sub- stance and support, i.e. That quantity of food which is necessary to support our health and strength, by being changed into the substance of our bodies. Its composition is of exe and οὐσία, proper or sufficient for support. Mr. Wakefield thinks it probable, that the word was originally written exc οὐσίαν, which coalesced by degrees, till they became the ἐπιουσίον of the MSS. There is probably an allusion here to the custom of travellers in the east, who were wont to reserve a part of the food given them the preceding evening to serve for their breakfast or dinner the next day. But as this was not sufficient for the whole day, they were therefore obliged to depend on the providence of God for the additional supply. In Luke xv. 12, 13, οὐσία signifies, what a person has to live on; and nothing can be more natural than to understand the com- pound επιουσίος, of that additional supply which the traveller needs, to complete the provision necessary for a day’s eating, over and above what he had then in his possession. See Harmer. The word is so very peculiar and expressive, and seems to have been made on purpose by the evange- lists, that more than mere dodily nourishment seems to be intended by it. Indeed, many of the primitive fathers understood it as comprehending that daily supply of grace which the soul requires to keep it in health and vigour: He who uses the petition would do well to keep both in view. Observe 1. God is the author and dispenser of all temporal as well as spiritual good. 2. We have merited no kind of good from his hand, and therefore must receive it as a free gift: Give us, ἄς. 3. We must depend on him daily for support; we are not permitted to ask any thing for to-morrow: give us to-day. 4. That peti- tion of the ancient Jews is excellent: ‘ Lord, the necessities of thy people Israel are many, and their knowledge small, so that they know not how to dis- close their necessities: Let it be thy good pleasure to give to every man, what sufficeth for food !”— Thus they expressed their dependence, and left it to God te determine what was best and most suitable. We must ask only that which is essential to our support, God having promised neither Jururies nor superfluities. Verse 12. And forgive us our debts] Sin is re- presented here under the aotion of a debt, and as our sins are many, they are callea here debts. God made man that he might live to his glory, and gave him a 1 CHAP. VI. concluded tion, but τ deliver us from evil: * For ro 403.. thine is the kingdom, and the power, An. ν Οἴγπρ, and the glory, for ever. Amen. τ John xvii. 15.—*1 Chron. xxix. 11. law to walk by ; and if, when he does any thing that tends not to glorify God, he contracts a debt with Divine Justice, how much more is he debtor when he breaks the ‘law by actual transgression! It has been justly observed, “ All the attributes of God are reasons of obedience to man; those attributes are in- finite; every sin is an act of ingratitude or rebellion against all these attributes ; therefore sin is infinitely sinful.” Forgive us.—Man has nothing to pay: if his debts are not forgiven, they must stand charged against him for ever, as he is absolutely insolvent. Forgive- ness, therefore, must come from the free mercy of God in Christ : and how strange is it we cannot have the old debt cancelled, without (by that very means) contracting a mew one, as great as the old! but the credit is transferred from Justice to Mercy. While sinners we are in debt to infinite Justice ; when par- doned, in debt to endless Mercy; and as a continu- ance in a state of grace necessarily implies a con- tinual communication of mercy, so the debt goes on increasing ad infinitum. Strange economy in the Divine procedure, which by rendering a man an in- finite debtor, keeps him eternally dependent on his Creator! How good isGod! And what does this state of dependence imply? A union with, and par- ticipation of, the fountain of eternal goodness and felicity ! As we forgive our debtors.] It was a maxim among the ancient Jews, that no man should lie down in his bed, without forgiving those who had offended him. That man condemns himself to suffer eternal punishment, who makes use of this prayer with revenge and hatred in his heart. He who will not attend to a condition so advantageous to himself (re- mitting a hundred pence to his debtor, that his own creditor may remit him 10,000 ¢alents) is a madman, who, to oblige his neighbour to suffer an hour, is himself determined to suffer everlastingly! This condition of forgiving our neighbour, though it can- not possibly merit any thing, yet it is that condition without which God will pardon no man. See ver. 14 and 15. Verse 13. And lead us not into temptation] That is, bring us not into sore trial. Πειρασμον, which may be here rendered sore trial, comes from zetpa, to pierce through, as with a spear, or spit, used so by some of the best Greek writers. Several of the primitive fathers understood it something in this way; and have therefore added guam ferre non possimus, “which we cannot bear.” The word not only implies violent assaults from Satan, but also sorely afflictive cireum- stances, none of which we have, as yet, grace or forti- tude sufficient to bear. Bring us not in, or lead us not in. This isa mere Hebraism : God is said to do a thing which he only permits or suffers to be done. The process of temptation is often as follows: 87 158: We must forgive those A.M, 4031. 14 4 ‘For if ye forgive men An. Olymp. their trespasses, your heavenly Fa- ther wili also forgive you: ST. MATTHEW. who trespass against us = uj i A. M. 4031. 15 But “if ye forgive not men 4,™, 4031 their trespasses, neither will your πα αν Father forgive your trespasses. t Ecelus. xxviii. 1, &c.; Mark ai. 25,26; Eph. iv. 32; Col. iii. 13. uChap. xviii. 35; James ii. 13. Asimple evil thought. Qndly. A strong imagination, or impression made on the imagination, by the thing to which we are tempted. 3dly. Delight in viewing it. Athly. Consent of the will to perform it. Thus lust is conceived, sin is finished, and death brought forth. James i. 15. See also on chap. iv. 1. A man may be tempted without entering into the temptation : entering anto it implies giving way, closing in with, and em- bracing it. But deliver us from evil] Aro τοὺ πονηρου, from the wicked one. Satan is expressly called o πονῆρος, the wicked one. Matt. xiii. 19, and 38, compare with Mark iv. 15; Luke viii. 12. This epithet of Satan comes from πόνος, labour, sorrow, misery, because of the drudgery which is found in the way of sin, the sorrow that accompanies the commission of it, and the misery which is entailed upon it, and in which it ends. It is said in the Misuna, Tit. Beracoth, that Rabbi Judah was wont to pray thus: “ Let it be thy good pleasure to deliverus from impudent men, and from impudence : from an evil man and an evil chance; from an evil affection, an evil companion, and an evil neighbour : from Satan the destroyer, from a hard judgment, and a hard adversary.” See Lightfoot. Deliver us| Ῥυσαι nuac—a very expressive word— break our chains, and loose our bands—snatch, pluck us from the evil, and its calamitous issue. For thine is the kingdom, &c.] The whole of this doxology is rejected by Weistein, Griesbach, and the most eminent critics. The authorities on which it is rejected may be seen in Griesbach and Wetstein, par- ticularly in the second edition of Griesbach’s Testa- ment, who is fully of opinion that it never made a part of the sacred text. It is variously written in several MSS., and omitted by most of the fathers, both Greek and Latin. As the doxology is at least very ancient, and was in use among the Jews, as well as all the other petitions of this excellent prayer, it should not, in my opinion, be left out of the text, merely because some MSS. have omitted it, and it has been variously written in others. See various forms of this doxology, taken from the ancient Jewish writers, in Lightfoot and Schoettgen. By the Aingdom, we may understand that mentioned ver. 10, and explained chap. iii. 2. By power, that energy by which the kingdom is governed and maintained. By glory, the honour that shall redound to God in consequence of the maintenance of the kingdom of grace, in the salvation of men. For ever and ever.] Eve τους αἰωνας, to the for evers. Well expressed by our common translation—ever in our ancient use of the word taking in the whole dura- tion of time; the second ever, the whole of eternity. May thy name have the glory both in this world, and in that which is to come! The original word αἰὼν comes from aé always, and wy being, or existence.— This is Aristotle’s definition of it. 88 Gen. xxi. 33. There is no word in any language which more forcibly points out the grand characteristic of eternity—that which always exists. It is often used to signify a limited time, the end of which is not known; but this use of it is only an accommodated one ; and it is the grammatical and proper sense of it which must be resorted to in any controversy con- cerning the word. We sometimes use the phrase for evermore: i. e. for ever and more, which signifies the whole of time, and the more or interminable duratior. beyond it. See on chap. xxv. 46. Amen.| This word is Hebrew, [15 , and signifies faithful or true. Some suppose the word is formed from the initial letters of 712. ai “18 adoni melech neeman, My Lord, the faithful King. The word it- self implies a confident resting of the soul in God, with the fullest assurance that all these petitions shall be fulfilled to every one who prays according to the directions given before by our blessed Lord. The very learned Mr. Gregory has shown that our Lord collected this prayer out of the Jewish Eucho- logies, and gives us the whole form as follows :— “Our Father who art in heaven, be gracious unto us! O Lord our God, hallowed be thy name, and let the remembrance of Thee be glorified in heaven above, and in the earth here below! Let thy kingdom reign over us now, and for ever! The holy men of old said, remit and forgive unto all men whatsoever they have done against me! And lead us not into the hands of temptation, but deliver us from the evil thing! For thine is the kingdom, and thou shalt reign in glory for ever and for evermore.” Gregory's Works, 4to. 1671, p. 162. See this proved at large in the col- lections of Lightfoot and Schoettgenius. Verse 14. If ye forgive men] He who shows mercy to men receives mercy from God. Fora king to forgive his subjects a hundred millions of treasons against his person and authority, on this one con- dition, that they will henceforth live peaceably with him and with each other, is what we shall never see; and yet this is but the shadow of that which Christ promises on his Father’s part to all true penitents. A man can have little regard for his salvation, who refuses to have it on such advantageous terms. See Quesnel. Verse 15. But if ye forgive not] He who does not awake at the sound of so loud a voice, is not asleep but dead. A vindictive man excludes himself from all hope of eternal life, and himself seals his own damnation. Trespasses| Παραπτωματα, from παρα and πίπτω, to fall off. What a remarkable difference there is between this word and odecAnuata, debts, in verse 12? Men’s sins against ws are only their stumblings, or failings off from the duties they owe us; bet our’s are debts to God’s justice, which we can never dis- charge. It can be no great difficulty to forgive those, See the note on| especially when we consider that in many respects 1 Directions A. M4031. 16. Moreover ‘when ye fast, be An. Olymp. not, as the hypocrites, of a “sad countenance : for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their re- ward. 17 But thou, *when thou fastest, ¥ anoint thine head, and wash thy face; CHAP. V1. concerning fasting. A. M. 4031. 18 That thou appear not unto ΑΝ 403 men to fast, but unto thy Father An. Olymp. CL3. which is in secret; and thy Father, which seeth in secret, shall reward thee openly. 19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal : 1 Kings xxi. 27; Isa. lviii. 5. Ww Gen. iv. 4; Psa. χχχν. 13; Matt. xiv. 15. x Ruth iii. 3; 2 Sam. xii. 20; Eccles. ix. 8. we have failed as much, in certain duties which we owed to others, as they have done in those which they owed us. “ But I have given him no provoca- tion.” Perhaps thou art angry, and art not a proper judge in the matter; but, however it may be, it is thy interest to forgive, if thou expectest forgiveness from God. On this important subject I will subjoin an extract from Mason’s Self-knowledge, page 248, 1755. «© Athenodorus, the philosopher, by reason of his old age, begged leave to retire from the court of Augustus, which the emperor granted. In his compliments of leave, he said, ‘ Remember, Cesar, whenever thou art angry, that thou say or do nothing before thou hast distinctly repeated to thyself the twenty-four letters of the alphabet.’ On which Cesar caught him by the hand, and said, ‘I have need of thy presence still :’ and kept him a year longer. This was excellent advice from a heathen; but a Christian may prescribe to him- self a wiser rule. When thou art angry, answer not till thou hast repeated the fifth petition of our Lord’s prayer—Forgive us our debts, as we forgive our debtors: and our Lord’s comment upon it—For if ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses.” Prayer to God is considered among the Mohamme- dans in a very important point of view. It is declared by the Mosliman doctors to be the corner stone of RELI- Gion, and the pillar of rairH. It is not, say they, a thing of mere form, but requires that the heart and understanding should accompany it, without which they pronounce it to be of no avail. They direct prayer to be performed five times in the twenty-four hours. 1. Between day-break and sun-rise ; 2. Immediately after noon ; 3. Immediately before sun-set; 4. In the evening before dark ; and 5. Before the first watch of the night. They hold the following points to be essentially re- quisite to the efficacy of prayer :—1. That the person be free from every species of defilement. sumptuous and gaudy apparel be laid aside. 3. That the attention accompany the act, and be not suffered to wander to any other object. 4. That the prayer be performed with the face toward the temple of Mecca. Hepayan. Prel. Dis. pp. 53, 54. There are few points here but the follower of Christ may seriously consider and profitably practise. Verse 16. When ye fast] A fast is termed by the Greeks νηςίς, from νὴ not, and ecfew to eat ; hence fast means, a total abstinence from food for a certain time. Abstaining from flesh, and living on fish, vege- tables, &c., is no fast, or may be rather considered a 1 2. That all | y Ruth iii, 3; Daniel x. 3——* Prov. xxiii. 4; 1 Tim. vi 17; Heb. xiii. 5; James v. 1, &c. burlesque on fasting. Many pretend to take the trne definition of a fast from Isaiah lviii. 3, and say that it means a fast from sin. This is a mistake; there is no such term in the Bible as fasting from sin; the very idea is ridiculous and absurd, as if sin were a part of our daily food. In the fast mentioned by the prophet, the people were to divide their bread with the hungry, ver. 7; but could they eat their bread, and give it toot No man should save by a fast: he should give all the food he might have eaten to the poor. He who saves a day’s expense by a fast, commits an abo- mination before the Lord. See more on chap. ix. 15. As the hypocrites, of a sad countenance] Σκυθρωποι. either from σκυθρος sour, crabbed, and a) the coun- tenance ; or from Σκυθὴης a Scythian, a morose, gloomy, austere phiz, like that of a Scythian or Tartar. A hypocrite has always a difficult part to act: when he wishes to appear as a penitent, not having any godly sorrow at heart, he is obliged to counterfeit it the best way he can, by a gloomy and austere look. Verse 17. Anoint thine head and wash thy face] These were forbidden in the Jewish canon on days of fasting and humiliation ; and hypocrites availed them- selves of this ordinance, that they might appear to fast. Our Lord, therefore, cautions us against this: as if he had said, Affect nothing—dress in thy ordinary manner, and let the whole of thy deportment prove that thou desirest to recommend thy soul to God, and not thy face to men. That factitious mourning, which consists in putting on black clothes, crapes, &c., is utterly inconsistent with the simplicity of the Gospel of Christ; and if practised in reference to spiritual matters, is certainly forbidden here : but sin is so com- mon, and so boldly persisted in, that not even a crape is put on, as an evidence of deploring its influence, or of sorrow for having committed it. Verse 18. Thy Father which seeth in secret] Let us not be afraid that our hearts can be concealed from God ; but let us fear lest he perceive them to be more desirous of the praise of men than they are of that glory which comes from Him. Openly.] Ev τω gavepo. These words are omitted by nine MSS. in uncial letters ; and by more than one hundred others, by most of the versions, and by seve- ral of the primitive fathers. As it is supported by no adequate authority, Bengel, Wetstein, Griesbach, and others, have left it out of the text. Verse 19. Lay not up for yourselves treasures upon earth} What blindness is it for a man to lay up that as a treasure which must necessarily perish! A heart designed for God and eternity is terribly degraded by 89 We should lay up “a 90 «*But lay up for yourselves An. Olymp. treasures in heaven, where neither ——__ moth nor rust doth corrupt, and where thieves do not break through nor steal: 21 For where your treasure is, there will your heart be also. 22 4 >The light of the body is the eye: ST. MATTHEW. treasure mn heaven if therefore thine eye be single, 4,™ 4031. thy whole body shall be full of An. Olymp. : CCI. 3. light. ee 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great 7s that darkness ! 2Ecclus. xxix. 11; chap. xix. 21; Luke xii. 33, 34; xviii. 22; 1 Tim. vi. 19; 1 Pet. i. 4——»Luke xi. 34, 36. being fixed on those things which are subject to cor- ruption. ‘ But may we not lay up treasure innocently ?” Yes. Ist. [f you can do it without setting your heart on it, which is almost impossible: and 2dly. If there be neither widows nor orphans, destitute nor distressed persons in the place where you live. ‘“ But there isa portion which belongs to my children; shall I distribute that among the poor?” If it belongs to your children, it is not yours, and therefore you have no right to dis- pose of it. ‘ But] havea certain sum in stock, ὅσ. ; shall I take that and divide it among the poor?” By no means ; for, by doing so, you would put it out of your power to do good after the present division : keep your principal, and devote, if you possibly can spare it, the pro- duct to the poor ; and thus you shall have the continual ability to do good. Inthe mean time take care not to shut up your bowels of compassion against a brother in distress ; if you do, the love of God cannot dwell in you. Rust] Or canker, Bpwcic, from βρωσκω, I eat, con- sume. This word cannot be properly applied to rust, but to any thing that consumes or cankers clothes or metals. There is a saying exactly similar to this in the Institutes of Menu : speaking of the presents made to Brahmins, he says, “It is a gem which neither thieves nor foes take away, and which never perishes.” Chapter of Government, Institute 83. Where thieves do not break through] Acopvacover, literally dig through, i. e. the wall, in order to get into the house. This was not a difficult matter, as the house was generally made of mud and straw, kneaded together like the cobb houses in Cornwall, and other places. See notes on chap. vii. 27. Verse 20. Lay up—treasures in heaven] “The only way to render perishing goods eternal, to secure stately furniture from moths, and the richest metals from canker, and precious stones from thieves, is to transmit them to heaven by acts of charity. This is a kind of dill of exchange which cannot fail of accept- ance, but through our own fault.” Quesnel. It is certain we have not the smallest portion of temporal good, but what we have received from the unmerited bounty of God: and if we give back to him all we have received, yet still there is no merit that ean fairly attach to the act, as the goods were the Lo.d’s; for 1 am not to suppose that I can purchase any thing from a man dy his own property. On this yround the doctrine of human merit is one of the most absurd that ever was published among men, or credited by sinners. Yet he who supposes he can purchase heaven by giving that meat which was left at his own table, and that of his servants ; or by giving a garment which he could no longer in decency wear, must have 90 a base ignorant soul, and a very mean opinion of the heaven he hopes for. But shall not such works as these be rewarded? Yes, yes, God will take care to give you all that your refuse victuals and old clothes are worth. Yet he, who through love to God and man, divides his bread with the hungry, and covers the naked with a garment, shall not lose his reward; a reward which the mercy of God appoints, but to which, in strict justice, he can lay no claim. Verse 21. Where your treasure is] If God be the treasure of our souls, our hearts, i. e. our affections and desires will be placed on things above. An earthly minded man proves that his treasure is below ; a hea- venly minded man shows that his treasure is above. Verse 22. The light of the body is the eye] That is, the eye is to the body what the sun is to the uni- verse in the day time, or a lamp or candle to a house at night. If—thine eye be single] Απλους, simple, uncom- pounded ; i. 6. so perfect in its structure as to see ob- jects distinctly and clearly, and not confusedly, or in different places to what they are, as is often the case in certain disorders of the eye; one object appearing two or more—or else in a different situation, and of a different colour to what it really is. This state of the eye is termed, ver. 23, πονῆρος evil, 1. 6. diseased or defective. An evil eye was a phrase in use, among the ancient Jews, to denote an envious, covetous man or disposition ; a man who repined at his neighbour’s pros- perity, loved his own money, and would do nothing in the way of charity for God’s sake. Our blessed Lord, however, extends and sublimes this meaning, and uses the sound eye as a metaphor to point out that sumpli- city of intention, and purity of affection with which men should pursue the supreme good. We cannot draw more than one straight line between two indivisible points. We aim at happiness: it is found only in one thing, the indivisible and eternal Gov. If the line of simple intention be drawn straight to him, and the soul walk by it, with purity of affection, the whole man shall be ight in the Lord; the rays of that ex- cellent glory shall irradiate the mind, and through the whole spirit shall the Divine nature be transfused. But if a person who enjoyed this heavenly treasure permit his simplicity of intention to deviate from heavenly to earthly good; and his purity of affection to be con- taminated by worldly ambition, secular profits, and animal gratifications ; then, the light which was in him becomes darkness, i. e. his spiritual discernment de- parts, and his union with God is destroyed : all is only a palpable obscure; and, like a man who has totally lost his sight, he walks without direction, certainty, or comfort. This state is most forcibly intimated in our I No man can A. M. 4031. ο ASD. 27 24 §°No man can serve two 3 Olymp. masters: for either he will hate the ν one, and love the other; or else he will hold to the one, and despise the other. “Ye cannot serve God and mam- mon. © Luke xvi. 13.——4 Gal. i. 10; 1 Tim. vi. 17; James iv. 4; 1 John Lord’s exclamation, How great a darkness! Who can adequately describe the misery and wretchedness of that soul which has lost its union with the fountain of all good, and, in losing this, has lost the possibility of happiness till the simple eye be once more given, and the straight line once more drawn. Verse 24. No man can serve two masters] The master of our heart may be fitly termed the Jove that reigns in it. We serve that only which we love su- premely. A man cannot be in perfect indifference be- twixt two objects which are incompatible: he is in- clined to despise and hate whatever he does not love supremely, when the necessity of a choice presents itself. He will hate the one and love the other.| The word hate has the same sense here as it has in many places of Scripture; it merely signifies to love less—so Jacob loved Rachel, but hated Leah; 1. e. he loved Leah much less than he loved Rachel. God himself uses it precisely in the same sense: Jacob have I loved, but Esau have I hated; 1. e. I have loved the posterity of Esau less than I have loved the posterity of Jacob: which means no more than that God, in the course of his providence, gave to the Jews greater earthly privileges than he gave to the Edomites, and chose to make them the progenitors of the Messiah, though they ultimately, through their own obstinacy, derived no more benefit from this privilege than the Edomites did. How strange is it, that with such evidence before their eyes, men will apply this loving and hating to degrees of inclusion and exclusion, in which neither the justice nor mercy of God are honoured ! Ye cannot serve God and mammon.] }\21) mamon is used for money in the Targum of Onkelos, Exod. xviii. 21; and in that of Jonathan, Judg. v. 19; 1 Sam. viii. 3. The Syriac word $3192 mamona is used in the same sense, Exod. xxi. 30. Dr. Castel deduces these words from the Hebrew ΤΩΝ aman, to trust, confide; because men are apt to trust in riches. Mammon may therefore be considered any thing a man confidesin. Augustine observes, “ that mammon, in the Punic or Carthaginian language, signified gain.” Lucrum Punicé mammon dicitur. The word plainly denotes riches, Luke xvi. 9, 11, in which latter verse mention is made not only of the deceitful mam- mon, (tw adixw,) but also of the true (το αληθινον.) St. Luke’s phrase, μαμωνα adtxiac, very exactly answers to the Chaldee "pws 39. mamon dishekar, which is often used in the Targums. See more in Wetstein and Parkhurst. Some suppose there was an idol of this name, and Kircher mentions such a one in his Gdip. Egyptia- cus. See Castel. 1 CHAP. VI. serve two masters 25 Therefore I say unto you, Αἰ 4031 * Take no thought for your life, what An. Olymp. ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? li. 15. © Psa. lv. 22; Luke xii. 22, 23; Phil. iv.6; 1 Pet. v. 7. Our blessed Lord shows here the utter impossibility of loving the world and loving God at the same time ; or, in other words, that a man of the world cannot be a truly religious character. He who gives his heart to the world robs God of it, and, in snatching at the shadow of earthly good, loses substantial and eternal blessedness. How dangerous is it to set our hearts upon riches, seeing it is so easy to make them our God! Verse 25. Therefore] Ava τοῦτο, on this account ; viz., that ye may not serve mammon, but have un- shaken confidence in God, I say unto you,— Take no thought] Be not anxiously careful, μὴ μεριμνατε; this is the proper meaning of the word. Mepyzva anxious solicitude, from μερίζειν τὸν νοῦν dividing or distracting the mind. My old MS. Bible renders it, be not bysy to pour liif. Prudent care is never forbidden by our Lord, but only that anaxious distracting solicitude, which, by dividing the mind, and drawing it different ways, renders it utterly inea- pable of attending to any solemn or important concern. To be anxiously careful concerning the means of sub- sistence is to lose all satisfaction and comfort in the things which God gives, and to act as a mere infidel. On the other hand, to rely so much upon providence as not to use the very powers and faculties with which the Divine Being has endowed us, is to tempt: God. If we labour without placing our confidence in our labour, but expect all from the blessing of God, we obey his will, co-operate with his providence, set the springs of it a-going on our behalf, and thus imitate Christ and his followers by a sedate care and an industrious confidence. In this and the following verses, our Lord lays down several reasons why men should not disquiet themselves about the wants of life, or concerning the future. The first is, the experience of greater benefits already received. 75 not the life more than meat, and the body than raiment? Can he who gave us our body, and breathed into it the breath of life, before we could ask them from him, refuse us that which is necessary to preserve both, and when we ask it in humble confidence ? The clause what ye must eat, is omitted by two MSS., most of the ancient versions, and by many of the primitive fathers. Griesbach has left it in the text with a note of doubtfulness. It occurs again in the 31st verse, and there is no variation in any of the MSS. in that place. Instead of, 75 not the life more than, §c., we should read, Of more value; so the word πλείον is used im Num. xxii. 15, and by the best Greek writers; and in the same sense it is used in chap. xxi. 37. See the note there. 91 Cautions against A.M. 4031. 26 { Behold the fowls of the air: An. Olymp. for they sow not, neither do they sta reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they ? 27 Which of you by taking thought can &add one cubit unto his stature 7 28 And why take ye thought for raiment? Consider the lilies of the field, how they ST. MATTHEW. anxious care. grow; they toil not, neither do 4,™. 4031. they spin: 29 And yet I say unto you, " That even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, *if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, *O ye of little faith? An. Olymp. CCI. 3. f Job xxxviii. 41; Psa. exlvii.9; Luke xii. 24, &c.——s Luke ii. 52; xii. 25, 26. —» Luke xii. 27. Luke xii. 28. Ch. xiv. 31. Verse 26. Behold the fowls of the air] The second reason why we should not be anxiously concerned about the future, is the example of the smaller ani- mals, which the providence of God feeds without their own labour; though he be not their father. We never knew an earthly father take care of his fowls, and neglect his children ; and shall we fear this from our heavenly Father? God forbid! That man is utterly unworthy to have God for his father, who depends less upon his goodness, wisdom, and power, than upon a crop of corn, which may be spoiled either in the field or in the barn. If our great Creator have made us capable of knowing, loving, and enjoying himself eternally, what may we not expect from him, after so great a gift? They sow not, neither do they reap} There is a saying among the rabbins almost similar to this— “ Hast thou ever seen a beast or a fowl that had a workshop? yet they are fed without labour and without anxiety. They were created for the service of man, and man was created that he might serve his Creator. Man also would have been supported without labour and anxiety, had he not corrupted his ways. Hast thou ever seen a /ion carrying burthens, a stag gather- ing summer fruits, a for selling merchandise, or a wolf selling oil, that they might thus gain their support? And yet they are fed without care or labour. Arguing therefore from the less to the greater, if they which were created that they might serve me, are nourished Without labour and anxiety, how much more J, who have been created that I might serve my Maker! What therefore is the cause, why I should be obliged to labour in order to get my daily bread? Answer, 39 sin.” This is a curious and important extract, and is highly worthy of the reader’s attention. See Schoetigen. Verse 27. Which of you by taking thought can add one cubit unto his stature 3] The third reason against these carking cares is the unprofitableness of human solicitude, unless God vouchsafe to bless it. What can our uneasiness do but render us still more unwor- thy of the Divine care? The passage from distrust to apostasy is very short and easy; and a man is not far from murmuring against Providence, who is dis- satisfied with its conduct. We should depend as fully upon God for the preservation of his gifts as for the gifts themselves. Culit unto his stature 3] 1 think ἡλικίαν should be rendered age here, and so our translators have ren- dered the word in John ix. 21, αὐτὸς ηλίκιαν exer he is 92 | necessaries of life. of age. A very learned writer observes, that no diffi- culty can arise from applying πηχὺυν a cubit, a measure of extension, to time, and the age of man: as place and time are both quantities, and capable of increase and diminution: and, as no fired material standard can be employed in the mensuration of the fleeting particles of time, it was natural and necessary, in the construction of language, to apply parallel terms to the discrimination of time and place. Accordingly we find the same words indifferently used to denote time and place in every known tongue. Lord, let me know the measure of my days! Thou hast made my days HAND-BREADTHS, Psa. xXxxix. 56. Many examples might be adduced from the Greek and Roman writers. Besides, it is evident that the phrase of adding one cubit is proverbial, denoting something minute; and is therefore applicable to the smallest possible portion of time; but, in a literal acceptation, the addition of a cubit to the stature, would be a great and extraordinary accession of height. See Wakefield. Verse 28. And why take ye thought for raiment 2\ Or, why are ye anxiously careful about raiment? The fourth reason against such inquietudes is the example of inanimate creatures: The herbs and flowers of the field have their being, nourishment, exquisite flavours, and beautiful hues from God himself. They are not only without anxious care, but also without care or thought of every kind. Your being, its excellence and usefulness, do not depend on your anxious concern: they spring as truly from the beneficence and continual superintendence of God, as the flowers of the field do ; and were you brought into such a situation, as to be as utterly incapable of contributing to your own preserva- tion and support as the dies of the field are to theirs, your heavenly Father could augment your substance, and preserve your being, when for his glory and your own advantage. Consider] Diligently consider this, κατάμαθετε, lay it earnestly to heart, and let your confidence be un- shaken in the God of infinite bounty and love. Verse 29. Selomon in all his glory] Some suppose that as the robes of state worn by the eastern kings were usually white, as were those of the nodles among the Jews, that therefore the lily was chosen for the comparison. Verse 30. If God so clothe the grass of the field) Christ confounds both the luxury of the ch in their superfluities, and the distrust of the poor as to the Let man, who is made for God 1 Exhortations to trust τη A.M4031. 81 Therefore take no thought, An. Olymp. saying, What shall we eat? or, What shall we drink? or, Where- withal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. USee 1 Kings iii. 13; Psa. xxxvii. 25; Mark x. 30; Luke xii. 31; 1 Tim. iv. 8. and eternity, learn from a flower of the field how low the care of Providence stoops. All our inquietudes and distrusts proceed from lack of faith: that supplies all wants. The poor are not really such, but because they are destitute of faith. To-morrow is cast into the oven] The inhabitants of the east, to this day, make use of dry straw, with- ered herbs, and stubble, to heat their ovens. Some have translated the original word κλίβανον, a still, and intimate that our Lord alludes to the distillation of herbs for medicinal purposes ; but this is certainly con- trary to the scope of our Lord’s argument, which runs thus: If God covers with so much glory things of no farther value than to serve the meanest uses, will he not take care of his servants, who are so pre- cious in his sight, and designed for such important services in the world? See Harmer’s Observations. Verse 31. What shall we eat? or, What shall we drink? &c.] These three inquiries engross the whole attention of those who are living without God in the world. The belly and back of a worldling are his compound god; and these he worships in the lust of the flesh, in the lust of the eye, and in the pride of life. Verse 32. For after all these things do the Gen- tiles seek] The fifth reason against solicitude about the future gs—that to concern ourselves about these wants with anxiety, as if there was no such thing as a provi- dence in the world; with great affection towards earth- ly enjoyments, as if we expected no other; and with- out praying to God or consulting his will, as if we could do any thing without him: thisis to imitate the worst kind of heathens, who live without hope, and without God in the world. Seek] Ἐπιζητει from ἐπε, intensive, and ζητεω, 7 seek, to seek intensely, earnestly, again and again: the true characteristic of the worldly man; his soul is never satisfied—give! give! is the ceaseless language of his earth-born heart. Your heavenly Father knoweth, &c.] The sixth reason against this anxiety about the future is—be- cause God, our heavenly Father, is infinite in wisdom, and knows all our wants. It is the property of a wise and tender father to provide necessaries, and not super- fluities, for his children. Not to expect the former is an offence to his goodness ; to expect the latter is in- jurious to his wisdom. Verse 33. sexs seek ye first the kingdom of God] See on Matt. iii. His Hakieousness] That holiness of heart and purity of life which God requires of those who profess 1 CHAP. VI. the providence of God. 33 But 'seek ye first the king- Αἰ ™, 4031. dom of God, and his righteousness; An. eae ™and all these things shall be added ————. unto you. 34 Take therefore no thought for the ἢ mor row: for the morrow shall take thought for the things of itself. ο Sufficient unto the day is the evil thereof. m Mark x. 30; Luke xii. 31; Prov. xxvii. 1.——+ Job xiv. 1; Rom. xiv. 17.—— Lev. xxii. 30; Luke xii. 20. to be subjects of that spiritual kingdom mentioned above. See on chap. vy. 20. The seventh reason against these worldly cares and fears is—because the business of our salvation ought to engross us entirely: hither all our desires, cares, and inquiries ought to tend. Grace is the way to glory—tholiness the way to happiness. If men be not righteous, there is no heaven to be had: if they be, they shall have heaven and earth too; for godliness has the promise of both lives. 1 Tim. vi. 3. All these things shall be added unto you.| The very blunt note of old Mr. Trapp, on this passage, is wor- thy of serious attention. All things shall be add- ed. “They shall be cast in as an overplus, or as small advantages to the main bargain; as paper and pack-thread are given where we buy spice and fruit, or aninch of measure to an ell of cloth.” This was a very common saying among the Jews: “ Seek that, to which other things are necessarily connected.” “ A king said to his particular friend, ‘ Ask what thou wilt, and I will give it unto thee.’ He thought within him- self, ‘If I ask to be made a general I shall readily ob- tain it. I will ask something to which all these things shall be added:’ he therefore said, ‘Give me thy daughter to wife.’ This he did knowing that all the dignities of the kingdom should be added unto this gift.” See in Schoettgen. To this verse, probably, belong the following words, quoted often by Clement, Origen, and Eusebius, as the words of Christ: aitevre Ta μεγαλα, καὶ Ta piKpa πυμιν προστεθησεται" καὶ QLTELTE TA eroupavid, καὶ Ta ἐπίγεια προστεθησεται yu. “Ask great things, and little things shall be added unto you; ask heavenly things, and earthly things shall be added unto you.” Verse 34. Take therefore no thought] That is, Be not therefore anxiously careful. The eighth and last reason, against this preposter- ous conduct, is—that carking care is not only useless in itself, but renders us miserable beforehand. The future falls under the cognizance of God alone: we encroach, therefore, upon his rights, when we would fain foresee all that may happen to us, and secure our- selves from it by our cares. How much good is omitted, how many evils caused, how many duties neg- lected, how many innocent persons deserted, how many good works destroyed, how many truths suppressed, and how many acts of injustice authorized by those timorous forecasts of what may happen; and those faithless apprehensions concerning the future! Let us do now what God requires of us, and trust the con sequences to him. The future time which God would 93 Against rash and have us foresee and provide for is that of judgment and eternity : and it is about this alone that we are careless ! Sufficient unto the day is the evil thereof.] Apxetov τὴ huepa ἡ κακια αὐτης, Sufficient for each day is its own calamity. Each day has its peculiar trials: we should meet them with confidence in God. As we should live but a day at a time, so we should take care *o suffer no more evils in one day than are necessarily ST. MATTHEW. uncharitable judgment. attached to it. He who neglects the present for the future is acting opposite to the order of God, his own interest, and to every dictate of sound wisdom. Let us live for eternity, and we shall secure all that is valuable in tume. There are many valuable reflections in the Abbé Quesnel’s work, on this chapter ; and from it several of the preceding have been derived. CHAPTER VII. Our Lord warns men against rash judgment and uncharitable censures, 1-5. not be profaned, 6; gives encouragement to fervent persevering prayer, 7-11. deal with each other, 12. fession of Christianity, however specious, 22, 23. @ rock, 24, 25. Exhorts the people to enter in at the strait gate, 13, 14; teachers, who are to be known by their fruits, 15-20. Shows that holy things must Shows how men should to beware of false Shows that no man shall be saved by his mere pro- The parable of the wise man who built his house upon Of the foolish man who built his house, without a foundation, on the sand, 26, 27. Christ concludes his sermon, and the people are astonished at his doctrine, 28, 29. A Mage: JUDGE @not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: %and with what measure ye mete, it shall be measured to you again. ¢ And why beholdest thou the mote that fe iin, CCI. 3 is in thy brother’s eye, but consider- 4, Me est not the beam that is in thine etre? own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam zs in thine own eye? 5 Thou hypocrite, first cast out the beam 2 Luke vi. 37; Rom. ii. 1; xiv.3,4, 10,13; 1 Cor.iv.3,5; James iv. 11, 12. > Mark iv. 24; Luke vi. 38. © Luke vi. 41, 42. NOTES ON CHAP. VII. Verse 1. Judge not, that ye be not judged.| These 2xhortations are pointed against rash, harsh, and un- charitable judgments, the thinking evil, where no evil seems, and speaking of it accordingly. The Jews were highly criminal here, and yet had very excellent maxims against it, as may be seen in Schoettgen. This is one of the most important exhortations in the whole of this excellent sermon. By a secret and criminal disposition of nature, man endeavours to ele- vate himself above others, and, to do it more effectual- ly, depresses them. His jealous and envious heart wishes that there may be no good quality found but in himself, that he alone may be esteemed. Such is the state of every unconverted man; and it is from this criminal disposition, that evil surmises, rash judg- ments, precipitate decisions, and all other unjust pro- cedures against our neighbour, flow. Verse 2. For with what judgment] He who is severe on others will naturally excite their severity against himself. The censures and calumnies which we have suffered are probably the just reward of those which we have dealt out to others. Verse 3. And why beholdest thou the mote] Καρῴος might be translated the splinter: for splinter bears some analogy to beam, but mote does not. I should prefer this word (which has been adopted by some learned men) on the authority of Hesychius, who is a host in such matters; Kapdoc, κεραια ξυλου extn, Karphos is a thin piece of wood, a splinter. Tt often happens that the faults which we consider as of the first enormity in others are, to our own iniquities, as a 94 chip is, when compared to a large eam. On one side, self-love blinds us to ourselves; and, on the other, envy and malice give us piercing eyes in respect of others. When we shall have as much zeal to cor- rect ourselves, as we have inclination to reprove and correct others, we shall know our own defects better than now we know those of our neighbour. There is a caution very similar to this of our Lord given by a heathen :-— Cum tua prevideas oculis mala lippus inunclis « Cur in amicorum vitiis tam cernis acutum, Quam aut aquila, aut serpens Epidaurws 2 Hor. Sat. lib. 1. sat. 3. 1. 25-27. “When you can so readily overlook your own wich edness, why are you more clear-sighted than the eagle or serpent of Hpidaurus, in spying out the failings of your friends?” But the saying was very common among the Jews, as may be seen in Lightfoot. Verse 4. Or how wilt thou say] That man is ut- terly unfit to show the way of life to others who is himself walking in the way of death. Verse 5. Thou hypocrite] A hypocrite, who pro fesses to be what he is not, (viz. a true Christian,) is obliged, for the support of the character he has as- sumed, to imitate all the dispositions and actions of a Christian; consequently he must reproye sin, and en- deavyour to show an uncommon affection for the glory of God. Our Lord unmasks this vile pretender to saintship, and shows him that his hidden hypocrisy, co- vered with the garb of external sanctity, is more abe Encouragement gwen A.M, 401. out of thine own eye; and then shalt An. Olymp. thou see clearly to cast out the mote out of thy brother's eye. 6 ¥ “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. 7 % ° Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8 For f every one that asketh receiveth, and 4 Prov. ix. 7,8; xxiii. 9; Acts xiii. 45, 46— Ch. xxi. 22 ; Mark xi. 24; Luke xi. 9, 10; xviii. 1; John xiv. 13; xv.7; xvi. 23,24; minable in the sight of God than the openly professed and practised iniquity of the profligate. In after times, the Jews made a very bad use of this saying : “I wonder,” said Rabbi Zarphon, “ whe- ther there be any in this age that will suffer reproof? If one say to another, Cast out the mote out of thine eye, he is immediately ready to answer, Cast out the beam that is in thine own eye.” This proverbial mode of speech the Gloss interprets thus: ‘“ Cast out, DDp kisim, the mote, that is, the little sin, that is in thy hand: to which he answered, Cast out the great sin that is in thine. So they could not reprove, because all were sinners.” See Lightfoot. Verse 6. Give not that which is holy] To ayiov, the holy or sacred thing; i. 6. any thing, especially, of the sacrificial kind, which had been consecrated to God. The members of this sentence should be trans- posed thus :— Give not that which is holy unto the dogs, Lest they turn again and rend you: Neither cast ye your pearls before swine, Lest they trample them under their feet. The propriety of this transposition is self-evident. There are many such transpositions as these, both in sacred and profane writers. The following is very remarkable :— 1 am black but comely ; “ As the tents of Kedar, as the curtains of Solomon.” That is, “Tam black as the tents of Kedar, * Comely as the curtains of Solomon.” See many proofs of this sort of writing in Mr. WakerFieLp’s Commentary. As a general meaning of this passage, we may just say : “The sacrament of the Lord’s supper, and other holy ordinances which are only instituted for the ge- nuine followers of Christ, are not to be dispensed to those who are continually returning like the snarling il-nalured dog to their easily predominant sins of rash judgment, barking at and tearing the characters of others by evil speaking, back biting and slandering ; nor to him who, like the swine, is frequently returning to wallow in the mud of sensual gralifications and impurities.” Verse 7. Ask—seek—knock] These three words 1 CHAP. VII. lo persevering prayer he that secketh findeth; and to 4,™. 403}. him that knocketh it shall be An. Oiymp. opened. a 9 ©Or what man is there of you, whom if his son ask bread, will he give him a stone ? 10 Or if he ask a fish, will he give him a serpent? 11 If ye then, *being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? James i. 5, 6; 1 John 111. 22; v. 14, 15— Prov. viii. 17: Jer. xxix. 12, 13.—=s Luke xi. 11, 12, 13. —Gen. vi. 5; viii. 21. include the ideas of want, loss, and earnestness. Ask: turn beggar at the door of mercy; thou art destitute of all spiritual good, and it is God alone who can give it to thee ; and thou hast no claim but what his mercy has given thee on itself. Seek: Thou hast lost thy God, thy paradise, thy soul.—Look about thee—leave no stone unturned: there is no peace, no final salvation for thee till thou get thy soul restored to the favour and image of God. Knock: Be in earnest—he importunate: Eternity is at hand! and, if thou die in thy sins, where God is thou shalt never come. Ask with confidence and humility. Seek with care and application. Knock with earnestness and perseverance, Verse 8. For every one that asketh receweth| Prayer is always heard after one manner or other. No soul can pray in vain that prays as directed above. The truth and faithfulness of the Lord Jesus are pledged for its suecess.—Ye sua. receive—ye sHALL find—it sHaL1 be opened. These words are as strong- ly binding on the side of God, as thou shalt do no mur- der is on the side of man. Bring Christ’s word, and Christ’s sacrifice with thee, and not one of Heaven’s blessings can be denied thee. See on Luke xi. 9. Verse 9. Or what man is there—whom if his son} Men are exhorted to come unto God, with the persua- sion that he is a most gracious and compassionate Pa- rent, who possesses all heavenly and earthly good, knows what is necessary for each of his creatures, and is infinitely ready to communicate that which they need most. Will he give him a stone2] Will he not readily give him bread if he have it? This was a proverb in other countries ; a benefit grudgingly given by an ava- ricious man is called by Seneca, panem lapidosum, stony bread. Hence that saying in Plautus: Altera manu, fert lapidem, panem ostentat altera.—In one hand he brings a stone, and stretches out bread in the other. Verse 11. If ye, then, being evil] Πονῆροι ovrec, who are radically and diabolically depraved, yet feel yourselves led, by natural affection, to give those things to your children which are necessary to support their lives, how much more will your Father who is in hea- ven, whose nature is infinite goodness, mercy, and grace, give good things—his grace and Spirit (πνεῦμα 95 Christ exhorts the people to A M4031. 12 Therefore all things, *what- Aa, Glyn soever ye would that men should do to you, do ye even so to them; for *this is the law and the prophets. 13 9 'Enter ye in at the strait gate: for wide zs the gate, and broad is the way, that ST. MATTHEW. enter in at the strait gate leadeth to destruction, and many +,} ratios there be which go in thereat. An, Olymp 3: 14 ™Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. 15 4 "Beware of false prophets, ° which iTob. iv. 15; Luke vi. 31—— Lev. xix. 18; cha Rom. xiii. 8, 9,10; Gal. v.14; 1 Tim. i. 5—-2L m Or, How. . xxii. 40; ke xiii. 24. » Deut. xiii. 3; Jer. xxiii. 16; chap. xxiv. 4, 5, 11, 24; Mark xilil. 22; Rom. xvi. 17, 18; ‘Eph. v. 6; Col. ii. 8; 2 Pet. ii. 1,2, 3; 1 John iv. 1. ——~o Mic. iis SAS Tim. iii. 5. ayiov, the Holy Ghost, Luke xi. 13,) to them who ask him? What a picture is here given of the goodness of God! Reader, ask thy soul, could this heavenly Father reprobate to unconditional eternal damnation any creature he has made? He who can believe that he has, may believe any thing: but still Gop 15 Love. Verse 12. Therefore all things whatsoever ye would that men] ‘This is a most sublime precept, and highly worthy of the grandeur and beneficence of the just God who gave it. The general meaning of it is this : “ Guided by justice and mercy, do unto all men as you would have them to do to you, were your circumstan- ces and theirs reversed.” Yet this saying may be misunderstood. ‘Ifthe prisoner should ask the judge, ‘whether he would be content to be hanged, were he in his case,’ he would answer, ‘ No.’ Then, says the prisoner, do as you would be done to.—Neither of them must do as private men; but the judge must do by him as they have publicly agreed: that is, both judge and prisoner have consented to a law, that if either of them steal he shall be hanged.”—WSelden. None but he whose heart is filled with love to God and all mankind can keep this precept, either in its spirit or letter. Self-love will feel itself sadly cramped when brought within the limits of this precept; but God hath spoken it: it is the spirit and design of the law and the prophets ; the sum of all that is laid down in the Sacred Writings, relative to men’s conduct to- ward each other. It seems as if God had written it upon the hearts of all men, for sayings of this kind may be found among all nations, Jewish, Christian, and Heathen. See many examples in Wetstein’s notes. Verse 13. Enter ye in at the strait gate} Our Sa- viour seems to allude here to the distinction between the public and private ways mentioned by the Jewish lawyers. The public roads were allowed to be sixteen cubits broad, the private ways only four. The words in the original are very emphatic: Enter in (to the kingdom of heaven) through Tuis strait gate, δια τῆς στενῆς πυλῆς, i. 6. of doing to every one as you would he should do unto you; for this alone seems to be the strait gate which our Lord alludes to. For wide is the gate] And very broad, ευρυχωρος, from evpvc, broad, and χωρος, a place, a spacious roomy place, that leadeth forward, ἀπάγουσα, into THAT de- struction, εἰς τὴν αἀπωλείαν, meaning eternal misery ; intimating, that it is much more congenial, to the re- vengeful, covetous heart of fallen man, to take every advantage of another, and to enrich himself at his ex- pense, rather than to walk according to the rule laid down before, hy our blessed Lord, and that acting con- 96 trary to it is the way to everlasting misery. With those who say it means repentance, and forsaking sin, I can have no controversy. That is certainly a gate, and a strait one too, through which every sinner must turn to God, in order to find salvation. But the doing to every one as we would they should do unto us, is a gate extremely strait, and very difficult, to every un- regenerate mind. Verse 14. Because strait is the gate] Instead of o7t because, I should prefer 7: how, which reading is supported by a great majority of the best MSS., ver- sions, and fathers. How strait is that gate! This mode of expression more forcibly points out the diffi- culty of the way to the kingdom. How strange is it that men should be unwilling to give up their worldly interests to secure their everlasting salvation! And yet no interest need be abandoned, but that which is produced by zmjustice and unkindness. Reason, as well as God, says, such people should be excludea from a place of blessedness. He who shows no mercy (and much more he who shows no justice) shall have judgment without merey. James ii. 13. Few there be that find it.| The strait gate, orevy πυλη, signifies literally what we call a wicket, i. 6. a little door in a large gate. Gate, among the Jews, signifies, metaphorically, the entrance, introduction, or means of acquiring any thing. So they talk of the gate of repentance, the gate of prayers, and the gate of tears. When God, say they, shut the gate of para- dise against Adam, He opened to him the gate of repentance. The way to the kingdom of God is made sufficiently manifest—the completest assistance is promised in the way, and the greatest encouragement to persevere to the end is held out in the everlasting Gospel. But men are so wedded to their own passions, and so determined to follow the imaginations of their own hearts, that still it may be said: There are few who find the way to heaven; fewer yet who abide any time in it; fewer still who walk init; and fewest of all who persevere unto the end. Nothing renders this way either narrow or difficult to any person, but sin. Let all the world leave their sins, and all the world may walk abreast in this good way. Verse 15. Beware of faise prophets] By false prophets we are to understand teachers of erroneous doctrines, who come professing a commission from God, but whose aim is not to bring the heavenly treasure to the people, but rather to rob them of their earthly good. ‘Teachers who preach for hire, having no motive to enter into the ministry but to get a living, as it is ominously called by some, however they may bear the garb and appearance of the innocent useful Who shall enter rnto A. M. 4031. = ‘ 7 ᾿ b's, come to you in sheep’s clothing, An, Olymp. but inwardly they are ? ravening wolves. 16 *Ye shall know them by their fruits. *Do men gather grapes of thorns, or figs of thistles ? 17 Even so ‘every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 'Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. P Acts xx. 29, 30.—1 Ver. 20; chap. xii. 33. «Luke vi. 43, 44.—— + Jer. xi. 19; chap. xii. 33. τ Chap. 1. 10; Luke 1. 9; John xv. 2, 6. “ Hos. vuli.2; chap. xxv. 11, 12; Luke CHAP. VII. the kingdom of heaven 20 Wherefore by their fruits ye ae shall know them. An, Olymp. 21 % Not every one that saith ————— unto me, “Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we ἡ not prophesied in thy name ? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And δ then will I profess unto them, L never knew you: *depart from me, ye that work iniquity. vi. 46; xiii. 25; Acts xix. 13; Rom. ii. 13; Jamesi. 22. ¥Num. xxiv. 4; John xi. 51; 1 Cor. xiii. 2. w Chap. xxv. 12; Luke xiii. 25, 27; 2 Tim. ii. 19. x Psa. v. 5; vi.8; chap. xxv. 41 sheep, the true pastors commissioned by the Lord Jesus, or to whatever name, class, or party they may belong, are, in the sight of the heart-searching God, no other than ravenous wolves, whose design is to feed themselves with the fat, and clothe themselves with the fleece, and thus ruin, instead of save, the flock. Verse 16. Ye shall know them by their fruits.] Fruits, in the Scripture and Jewish phraseology, are taken for works of any kind. “A man’s works,” says one, “are the tongue of his heart, and tell honestly whether he is inwardly corrupt or pure.” By these works you may distinguish (επιγνωσεσθε) these raven- ous wolves from true pastors. The judgment formed of a man by his general conduct is a safe one: if the judgment be not favourable to the person, that is his fault, as you have your opinion of him from his works, i. 6. the confession of his own heart. Verse 17. So every good tree] As the thorn can only produce thorns, not grapes; and the thistle, not Sigs, but prickles ; so an unregenerate heart will pro- duce fruits of degeneracy. As we perfectly know that a good tree will not produce dad fruit, and the dad tree will not, cannot produce good fruit, so we know that the profession of godliness, while the life is un- godly, is imposture, hypocrisy, and deceit. A man cannot be a saint and a sinner atthe same time. Let us remember, that as the good tree means a good heart, and the good fruit, a holy life, and that every heart is naturally vicious ; so there is none but God who can pluck up the vicious tree, create a good heart, plant, cultivate, water, and make it continually fruitful in righteousness and true holiness. Verse 18. A good tree cannot bring forth evil fruit] Love to God and man is the root of the good tree; and from this principle all its fruit is found. To teach, as some have done, that a state of salvation may be consistent with the greatest crimes, (such as murder and adultery in David,) or that the righteous necessa- rily sin in all their best works, is really to make the good tree bring forth bad fruit, and to give the lie to the A®thor of eternal truth. Verse 19. Every tree that bringeth not forth good fruit] What a terrible sentence is this against Christ- .ess pastors, and Christless hearers! Every tree that Von. I. © Tey produceth not good fruit, exxorrerat, is to be now cut down ; the act of excision is now taking place: the curse of the Lord is even now on the head and the heart of every false teacher, and impenitent hearer. Verse 20. Wherefore by their fruits, &e.] This truth is often repeated, because our eternal interests depend so much upon it. Not to have good fruit is to have evil: there can be no innocent sterility in the invisible tree of the heart. He that brings forth no fruit, and he that brings forth dad fruit, are both only fit for the fire. Verse 21. Not every one] Ov zac, a Hebraism, say some, for no person. It is a Gracism and a Latinism too: ov παντῶν θεῶν, not ALL of the gods, i. e. not any of the gods, Hom. Odyss. Z. 240. So Terence: Sine omni periclo, without Αἰ, danger, 7. e. without any danger. And Juvenat: Sine omni labe, without ALL imperfection, 7. e. without any. See more in Mr. Wakefield. The sense of this verse seems to be this - No person, by merely acknowledging my authority believing in the Divinity of my nature, professing faith in the perfection of my righteousness, and in- finite merit of my atonement, shall enter into the king- dom of heaven—shall have any part with God in glory ; but he who doeth the will of my Father—he who gets the bad tree rooted up, the good tree planted, and continues to bring forth fruit to the glory and praise of God. There is a good saying among the rabbins on this subject. “A man should be as vig- orous as a panther, as swift as an eagle, as fleet as a stag, and as strong as a lion, to do the will of his Creator.” Verse 22. Many will say to me in that day] Exewn τὴ ἥμερα, in that very day, viz. the day of judgment— have we not prophesied, taught, publicly preached, in thy name ; acknowledging thee to be the only Saviour, and proclaiming thee as such to others ; cast out de- mons, impure spirits, who had taken possession of the bodies of men; done many miracles, being assisted by supernatural agency to invert even the course of nature, and thus prove the truth of the doctrine we preached ? Verse 23. Will I profess] Opodoyncw, I will fully and plainly tell them, I never knew you—I never ap- 97 Of the wise man who built Aa Sek. 24 4 Therefore ¥ whosoever hear- An. Olymp. eth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock : 25 And the rain descended, and the floods came, and the winds blew, and beat upon that y St. Luke, proved of you; forso the word is used in many places, both in the OJd and New Testaments. You held the truth in unrighteousness, while you preached my pure and holy doctrine ; and for the sake of my own truth, and through my love to the souls of men, I blessed your preaching ; but yourselves I could never esteem, because you were destitute of the spirit of my Gospel, unholy in your hearts, and unrighteous in your con- duct. Alas! alas! how many preachers are there who appear prophets in their pulpits ; how many wri- ters, and other evangelical workmen, the miracles of whose labour, learning, and doctrine, we admire, who are nothing, and worse than nothing, before God, be- cause they perform not Ais will, but their own 2 What an awful consideration, that a man of eminent gifts, whose talents are a source of public utility, should be only as a way-mark or finger-post in the way to eter- nal bliss, pointing out the road to others, without walking in it himself ! Depart from me] What a terrible word! What a dreadful separation! Depart from ME! from the very Jesus whom you have proclaimed, in wnion with whom alone eternal life is to be found. For, united to Christ, all is heaven ; separated from him, all is hell. Verse 24. Therefore whosoever heareth these say- ings of mine] That is, the excellent doctrines laid down before in this and the two preceding chapters. There are several parables or similitudes like to this in the rabbins. I shall quote but the two following :— Rabbi Eleasar said, “The man whose knowledge exceeds his works, to whom is he like? He is like a tree which had many branches, and only a few roots; and, when the stormy winds came, it was plucked up and eradicated. But he whose good works are greater than his knowledge, to what is he like? He is like a tree which had few branches, and many roots; so that all the winds of heaven could not move it from its place.” Pirke Aboth. Elisha, the son of Abwja, said, “The man who studies much in the law, and maintains good works, is like to a man who built a house, laying stones at the foundation, and building drick upon them ; and, though many waters come against it, they cannot move it from its place. But the man who studies much in the law, and does not maintain good words, is like to a man who, in building his house, put drick at the foundation, and laid stones upon them, so that even gentle waters shall overthrow that house.” Adoth Rab. Nath. Probably our Lord had this or some parable in his eye: but how amazingly improved in passing through his hands! In our Lord’s parable there is dignity, majesty, and point, which we seek for in vain in the Jewish archetype. 98 ST. MATTHEW. his house upon a rock. house; and it fell not: founded upon a rock. these sayings of mine, and doeth them not, shali be likened unto a foolish man, which built his house upon the sand: chap. vi. 47, &c. Iwill liken him unto a wise man] To a prudent man—avdpr ὁρονίμω, to a prudent man, a man of sense and understanding, who, foreseeing the evil hideth himself, who proposes to himself the dest end, and makes use of the proper means to accomplish it. True wisdom consists in getting the building of our salvation completed: to this end we must build on the Rock, Curisr Jrsus, and make the building jfizm, by keeping close to the maxims of his Gospel, and having our tempers and lives conformed to its word and spirit ; and when, in order to this, we lean on nothing but the grace of Christ, we then build upon a solid rock. Verse 25. And the rain descended—floods came— winds blew] In Judea, and in all countries in the neighbourhood of the tropics, the vain sometimes falls in great torrents, producing rivers, which sweep away the soil from the rocky hills; and the houses, which are built of brick only dried in the sun, of which there are whole villages in the east, literally melt away before those rains, and the land-floods occasioned by them. There are ¢hree general kinds of trials to which the followers of God are exposed ; and to which, some think, our Lord alludes here: First, those of temporal afflictions, coming in the course of Divine Providence: these may be likened to the torrents of rain. Secondly, those which come from the passions of men, and which may be likened to the impetuous rivers. Thirdly, those which come from Satan and his angels, and which, like tempestuous whirlwinds, threaten to carry every thing before them. He alone, whose soul is built on the Rock of ages, stands all these shocks; and not only stands in, but profits by them. Verse 26. And every one that heareth—and doeth them not] Was there ever a stricter system of morality delivered by God to man, than in this sermon? He who reads or hears it, and does not look to God to conform his soul and life to it, and notwithstanding is hoping to enter inte the kingdom of heaven, is like the fool who built his house on the sand. When the rain, the rivers, and the winds come, his building must fall, and his soul be crushed into the nethermost pit by its tuins. Talking about Christ, his righteousness, merits, and atonement, while the person is not conformed to his word and spirit, is no other than solemn self-deception. Let it be observed, that it is not the man who hears or believes these sayings of Christ, whose building shall stand, when the earth and its works are burnt up; but the man who Dogs them. Many suppose that the law of Moses is abolished, merely because it is too strict, and impossible to be observed ; and that the Gospel was brought in to lide- rate us from εἰς obligations ; but let all such know, ΟΣ ἢ Of the house that was A. M. 4031. : pss’ 27 Απά the rain descended, and An. Olymp. the floods came, and the winds ———— blew, and beat upon that house ; and it fell: and great was the fall of it. 28 And it came to pass, when Jesus had 2Chap. xiii. 54; Mark i. 22; vi. 2; Luke iv. 32. that in the whole of the old covenant nothing can be found so exceedingly strict and holy as this sermon, which Christ lays down as the rule by which we are to walk. “Then, the fulfilling of these precepts is the purchase of glory.” No, it is the way only to that glory which has already been purchased by the blood of the Lamb. ‘To him that believes, all things are possible. Verse 27. And the rain descended, and the floods came, §c.] A fine illustration of this may be seen in the case of the fishermen in Bengal, who, in the dry season, build their huts on the deds of sand from which the rivers had retired : but when the rain sets in sud- denly, as it often does, accompanied with violent north- west winds, and the waters pour down in torrents from the mountains ; in one night, multitudes of these build- ings are swept away, and the place where they stood is on the next morning indiscoverable. Verse 28. The people were astonished] Οἱ οχλοι, the multitudes ; for vast crowds attended the ministry of this most popular and faithful of all preachers. They were astonished at his doctrine. They heard the Jaw defined in such a manner as they had never thought of before; and this sacred system of morality urged home on their consciences with such clearness and authority as they had never felt under the teaching of their scribes and Pharisees. Here is the grand dif- ference between the teaching of scribes and Pharisees, the self-created or men-made ministers, and those whom Gop sends. The first may preach what is called very good and very sound doctrine ; but it comes with no authority from God to the souls of the people : therefore, the unholy is unholy still ; because preaching can only be effectual to the conversion of men, when the unction of the Holy Spirit is in it; and as these are not sent by the Lord, therefore they shall not profit the people at all. Jer, xxiii. 32. CHAP. VIII. built upon the sand. ; 2 . A.M. 4031, ended these sayings, *the peo- A.M.’ ΣᾺ ple were astonished at his doc- An. Olymp. . CCL 3. trine : ------. 29 *For he taught them as one having authority, and not as the scribes. a John vii. 46. From one of the royal household of George III., I have received the following anecdote :—The late Bishop F. of Salisbury having procured a young man of promising abilities to preach before the king, and the young man having, to his lordship’s apprehension, acquitted himself well, the Bishop, in conversation with the king afterwards, wishing to get the king’s opinion, took the liberty to say, “ Does not your majesty think that the young man who had the honour to preach before your majesty, is likely to make a good clergy- man, and has this morning delivered a very good ser- mon?” ΤῸ which the king, in his 6/unt manner, hastily replied, “ It might have been a good sermon, my lord, Sor aught I know ; but I consider no sermon good that has nothing of Christ in it!” Verse 29. Having authority] They felt a com manding power and authority in his word, 7. e. his doctrine. His statements were perspicuous; his ex- hortations persuasive; his doctrine sound and rational ; and his arguments irresistible. These they never felt in the trifling teachings of their most celebrated doe- tors, who consumed their own time, and that of their disciples and hearers, with frivolous cases of conscience, ridiculous distinctions, and puerile splittings of contro versial /Aairs—questions not calculated to minister grace to the hearers. Several excellent MSS. and almost all the ancient versions read, καὶ οἱ Φαρισαιοι, and the Pharisees. He taught them as one having authority, like the most eminent and distinguished teacher, and not as the scribes and Pharisees, who had no part of that unc- tion which he in its plenitude possessed. Thus ends a sermon the most strict, pure, holy, profound, and sublime, ever delivered to man; and yet so amazingly simple is the whole that almost a child may apprehend it! Lord! write all these thy sayings upon our hearts, we beseech thee! Amen. CHAPTER VIII. Great multitudes follow Christ, 1. Two persons offer to be his disciples, 19-22. miraculously stills, 23-27. He heals a leper, 2-4. Peter's wife’s mother, 14, 15; and several other diseased persons, 16, 17. He and his disciples are overtaken with a tempest, which he He cures demoniacs, and the demons which were cast out enter into a herd of swine, which, rushing into the sea, perish, 28-32. Heals the centurion’s servant, 5-13. Heals Departs from that place, 18. The swine-herds announce the miracie to the Gerge- senes, who request Christ to depart fren their country, 33, 34. 99 A leper applies to Christ, eo HEN he was come down from An, Olymp. the *mountain, great multi- 23) tudes followed him. 2 >And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth his hand, and touched aChap. v. 1; Luke vii. 1— Mark i. 40, &c. ; Luke v. 12, &c. NOTES ON CHAP. VIII. Verse 1. From the mountain] That mountain on which he had delivered the preceding inimitable sermon. Great multitudes followed him.] Having been deeply impressed with the glorious doctrines which they had just heard. Verse 2. And, behold, there came a leper] The leprosy λέπρα, from λεπίς, a scale, was an inveterate cutaneous disease, appearing in dry, thin, white scurfy scales or scabs, either on the whole body, or on some part of it, usually attended with violent itching, and often with great pain. The eastern leprosy was a distemper of the most loathsome kind, highly conta- gious, so as to infect garments, (Lev. xiii. 47, &e.,) and houses, (Lev. xiv. 34, &c.,) and was deemed incurable by any human means. Among the Jews, Gop alone was applied to for its removal; and the cure was ever attributed to his sovereign power. The various symptoms of this dreadful disorder, which was a striking emblem of sin, may be seen in Lev. xiii., xiv., where also may be read the legal ordi- nances concerning it; which, as on the one hand, they set forth how odious sin is to God, so, on the other, they represent the cleansing of our pollutions by the sacrifice and resurrection of Christ, by the sprinkling and application of his blood, and by the sanctifying and healing influences of the Holy Spirit. The Greek name Aezpa, seems to have been given to this distemper, on account of the thin, white scALES (Aeridec) with which the bodies of the leprous were sometimes so covered as to give them the appearance of snow, Exod. iv. 6; Num. xii. 10; 2 Kings v. 27. Herodotus, lib. 1, mentions this disorder as existing, in his time, among the Persians. He calls it λευκὴν, the white scab; and says, that those who were affected with it were prohibited from mingling with the other citizens; and so dreadful was this malady esteemed among them that they considered it a punishment on the person, from their great god, the sun, for some evil committed against him. Dr. Mead mentions a remarkable case of this kind which came under his own observation. ‘ A countryman whose whole body was so miserably seized with it that his skin was shin- mg as covered with flakes of snow, and as the fur- furaceous or bran-like scales were daily rubbed off, the flesh appeared guwick or raw underneath.” See the doctor’s Medica Sacra, chap. ii. It was probably on account of its tendency to produce this disorder, in that warm climate, that God forbade the use of swine’s flesh to the Jews. Feeding on this crude aliment, in union with the intemperate use of ardent spirits, is, in all likelihood, the grand cause of the scurvy, which 100 ST. MATTHEW. and is healed. , ; πὶ A. Μ. 4031. him, saying, I will; be thou clean. Wanites And immediately his leprosy was An. Olymp. CCL 3. cleansed. eel 4 And Jesus saith unto him, © See thou tell no man; but go thy way, show thyself to the priest, and offer the gift that ἃ Moses com- manded, for a testimony unto them. ¢ Chap. ix. 30; Mark v. 43.—4 Ley. xiv. 3, 4,10; Lukev. 14. is so common in the British nations, and which wonld probably assume the form and virulence of a leprosy, were our climate as hot as that of Judea. See the notes on Exod. iv. 6, and on Levit. xiii. aud xiv. Lord, if thou wilt, thou canst make me clean.| As this leper may be considered as a fit emblem of the corruption of man by sin; so may his cure, of the re- demption of the soul by Christ. A sinner, truly peni- tent, seeks God with a respectful faith; approaches him in the spirit of adoration; humbles himself under his mighty hand, acknowledging the greatness of his fall, and the vileness of his sin; his prayer, like that of the leper, should be humble, plain, and full of con- fidence in that God who can do all things, and of de- pendence upon his will or merey, from which all good must be derived. It is peculiar to God that he need only will what he intends to perform. His power is his will. The ability of God to do what is necessary to be done, and his willingness to make his creatures happy, should be deeply considered by all those who approach him in prayer. The leper had no doubt of the former, but he was far from being equally satisfied in respect of the latter. Verse 3. Jesus put forth his hand—I will ; be thou clean.| The most sovereign authority is assumed in this speech of our blessed Lord—TI wit : there is here no supplication of any power superior to his own ; and the event proved to the fullest conviction, and= by the clearest demonstration, that his authority was absolute, and his power unlimited. Be thou cleansed, xafa- ρισθητι ; a single word is enough. And immediately his leprosy was cleansed.| What an astonishing sight! A man whose whole body was covered over with the most loathsome disease, cleansed from it in a moment of time! Was it possible for any soul to resist the evidence of this fact? This action of Christ is a representation of that invisible hand which makes itself felt by the most insensible heart ; of that internal word which makes itself heard by the most deaf; and of that supreme will which works every thing according to its own counsel. Verse 4. Jesus saith—WSce thou tell no man] Had our Lord, at this early period, fully manifested himself as the Messiah, the people in all likelihood would have proclaimed him King; this, however, refused by him, must have excited the hatred of the Jewish rulers, and the jealousy of the Roman government ; and, speaking after the manner of men, his farther preachings and miracles must have been impeded. This alone seems to be the reason why he said to the leper, Sce thou tel: no man. Show thyself to the priest] This was to conform to the law instituted in this ease, Lev. xiv 1, &c. 1 A centurion applies to i ye 5 § ° And when Jesus was enter- Ὁ ΤΩΡ: ed into Capernaum, there came unto him a centurion, beseeching nim, 6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. 7 And Jesus saith unto him, I will come and heal him. 8 The centurion answered and said, Lord, e Luke vii. 1, &c.——f Luke xv. 19, 21. Offer the gift] This gift was two living, clean birds, some cedar wood, with scarlet and hyssop, Lev. xiv. 4, which were to be brought for his cleansing ; and, when clean, two he lambs, one ewe lamb, three tenth deals of flour, and one log of oil, ver. 10; but if the person was poor, then he was to bring one lamb, one tenth deal of flour, one log of oil, and two turtle doves, or young pigeons, ver. 21, 22. See the notes on Ley. xiv. Now all this was to be done for a testimony to them; to prove that this leper, who was doubtless well known in the land, had been thoroughly cleansed ; and thus; in this private way, to give full proof to the priesthood that Jesus was the true Messiah. The Jewish rabbins allowed that curing the lepers should be a character- istic of the Messiah; (see Bishop Chandler’s Vindica- tion ;) therefore the obstinacy of the priests, &c., in rejecting Christ, was utterly inexcusable. Verse 5. Capernaum] See chap. iv. 13. A centurion} Exavovrapyoc. A Roman military officer who had the command of one hundred men. Verse 6. Lord] Rather, Sir, for so the word kupie should always be ge eats when a Roman is the speaker. Lieth at home} ΣΕ τὰ lieth all along ; intimating that the disease had reduced him to a state of the ut- most impotence, through the grievous torments with which it was accompanied. Sick of the palsy| Or paralytic. See chap. iv. 24. This centurion did not act as many masters do when their servants are afflicted, have them immediately re- moved to an infirmary, often to a work-house ; or sent home to friends or relatives, who probably either care nothing for them, or are unable to afford them any of the comforts of life. Incase of a contagious disorder, it may be necessary to remove an infected person to such places as are best calculated to eure the distem- per, and prevent the spread of the contagion. But, in all common cases, the servant should be considered as a child, and receive the same friendly attention. If, by a hasty, unkind, and unnecessary removal, the ser- vant die, are not the master and mistress murderers before God? Verse 7. Iwill come and heal him.] Ey ελθων θεραπεύσω avrov, Tam coming, and will heal him. This saying is worthy of observation. Jesus did not posi- tively say, will come and-heal him; this could not have been strictly true, because our Lord healed him without going to the house; and the issue shows that ‘be words ought to be taken in the most literal sense : 1 CHAP. VIII. Christ to heal his servant. ‘Tam not worthy that thou shouldest Ἂς ™- 4031. come under my roof: but £speak An. Olymp. the word only, and my servant shall be healed. 9 For I am a man under authority, having soldiers under me : and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth zt. 6 Psa. cvii. 20. thus understood, they contained a promise which it seems none of them distinetly comprehended. Fore- seeing the exercise of the centurion’s faith, he promises that while he is coming, ere he arrives at the house, he will heal him, and this was literally done, verse 13. There is much beauty in this passage. Verse 8. But speak the word only] Or instead of εἰπε Zoyov, read εἰπε λόγω, speak by word or command. This reading is supported by the most extensive evi- dence from MSS., versions, and fathers. See here the pattern of that living faith and genuine humility which ought always to accompany the prayer of a sin- ner: Jesus can will away the palsy, and speak away the most grievous torments. The first degree of hu- mility is to acknowledge the necessity of God’s mercy, and our own inability to help ourselves : the second, to confess the freeness of his grace, and our own utter unworthiness. Ignorance, unbelief, and presumption will ever retard our spiritual cure. Verse 9. For I am a man under authority] That is, under the authority of others. This verse has given considerable embarrassment to commentators and critics. I believe the paraphrase given above to be the true meaning of the evangelist. To make this matter more plain, let it be observed, that the Roman foot was divided into three grand parts, Hastati, Prin- cipes, and Triarii. Each of these grand divisions was composed of thirty manipuli or companies; and every manipulus made two centuries or companies of one hundred men. Every manipulus had two centu- rions ; but these were very far from being equal in rank and honour, though possessing the very same office. The Triarti and Principes were esteemed the most honourable, and had their centurions elected first ; and these first elected centurions took precedency of the centurions of the Hastati, who were elected last. The centurion in the text was probably one of this last or- der; he was under the authority of either the Prin- cipes or T'riarii, and had none under him but the hun- dred men whom he commanded, and who appear to have been in a state of the most loving subjection to him. The argument of the centurion seems to run thus. If I, who am a person subject to the control of others, yet have some so completely subject to myself, that I can say to one, Come, and he cometh, to ano- ther, Go, and he goeth, and to my slave (τω δουλω pov) Do this, and he doeth it; how much more then canst thou accomplish whatsoever thou willest, being under no control, and having all things under thy command, He makes a proper use of his authority, who, by it, 101 Christ commends the es 10 When Jesus heard it he mar- An. Olymp. yelled, and said to them that fol- CCL 3. = ies ._———. lowed, Verily I say unto you, I have not found so great faith, no, not in Israel. 11 And I say unto you, that *many shall come from the east and west, and shall sit hGen. xii. 3; Isa. il. 2,3; xi. 10; Mal. i. 11; Luke xiii. 29; Acts x. 45; xi. 18; xiv. 27; Rom. xv. 9, &c.; Eph. iii. 6. i Chap. xxi. 43. raises his mind to the contemplation of the sovereign power of God, taking occasion from it to humble him- self before Him who has all power in heaven and earth, and to expect all good from him. There are two beautiful passages in Arrian that tend much to illustrate this speech of the centurion. Καταταγεις Αγαμεμνων, λέγει μοι, Topevov πρὸς Tov Αχίλλεα, καὶ ἀποσπασον τὴν Βρισηιδα, πορεύομαι. Ἔρχου, ἔρχομαι. ‘He who personates Agamemnon says to me, Go to Achilles, and bring hither Briseis: I go. He says, Come hither: I come.” Dissert. 1. i. 6. aon pe oie Orav ο Θεος evry Tort φυτοις ανθειν, ανθει. βλαςανειν, βλαςανει. Οταν exdepew Tov καρπον, εἐκῴερει. Οταν πεπαίνειν, πεπαίνει. Οταν παλιν αποβαλλειν, καὶ φυλλορροειν, καὶ αὐτὰ εἰς αὐτὰ συνειλουμενα ed’ ἡσυχίας μένειν, Kat ἀναπαύεσθαι, μενεῖ καὶ ἀαναπαυεται. ‘ When God commands the plants to blossom, they bear blos- soms. When he commands them to bear seed, they bear seed. When he commands them to bring forth fruit, they put forth their fruits. When he commands them to ripen, they grow ripe. When he commands them to fade, and shed their leaves, and remain inac- tive, involved in themselves, they thus remain, and are inactive.” Cap. 14. p. 62. See Raphelius. This mode of speech fully marks supreme and un- controlled power, and that power put forth by a sove- reign will to effect any purpose of justice or mercy. And God said, let there be light, and there was light, is a similar expression. Verse 10. I have not found so great faith, no. not in Israel.| That is, I have not found so great an in- stance of confidence and faith in my power, even among the Jews, as this Roman, a Gentile, has shown himself to possess. Fyrom Luke vii. 5, where it is said of this centurion, “he loved our nation, and has built us a synagogue,” we may infer that this man was like the centurion mentioned Acts x. 1; a devout Gentile, a proselyte of the gate, one who believed in the God of Israel, without conforming to the Jewish ritual, or receiving circumcision. Though the military life is one of the most improper nurses for the Christian religion, yet in all nations there have been found several instances of genuine humility, and faith in God, even in soldiers ; and perhaps never more, in the British military, than at present, A. D. 1831. Verse 11. Many shall come from the east and west] Men of every description, of all countries, and of all professions ; and shall sit down, that is, to meat, for this is the proper meaning of ανακλιθησονται, intimat- ing the recumbent posture used by the easterns at their meals. The rabbins represent the blessedness 102 Οταν εἰπῇ ST. MATTHEW. faith of the centurion. down with Abraham, and Isaac, aA and Jacob, in the kingdom of An. Olymp. Core! heaven. ae 12 But ‘the children of the kingdom * shall be cast ' out into outer darkness: there shall be weeping and gnashing of teeth. Kk Chap. xiii. 42, 50; xxii. 13; xxiv. 51; xxv. 30; Luke xiii. 28; 2 Pet. ii. 17; Jude 13——'Psa. xlix. 19; Rev xvi. 9, 11. of the kingdom of God under the notion of a banquet. See several proofs of this in Schoettgenius. This was spoken to soften the unreasonable prejudices of the Jews, which they entertained against the Gentiles, and to prepare them to receive their brethren of mankind into religious fellowship with themselves. under the Christian dispensation. With Abraham, and Isaac, and Jacob] In the closest communion with the most eminent followers of God. But if we desire to inherit the promises, we must be followers of them who through faith and pa- tience enjoy them. Let us therefore imitate Abraham in his faith, Isaac in his obedience unto death, and Jacob in his hope and expectation of good things to come, amidst all the evils of this life, if we desire to reign with them. Verse 12. Shall be cast out into outer darkness| As the enjoyment of that salvation which Jesus Christ calls the kingdom of heaven is here represented under the notion of a nuptial festival, at which the guests sat down in a reclining posture, with the master of the feast; so the state of those who were excluded from the banquet is represented as deep darkness; because the nuptial solemnities took place at night. Hence, at those suppers, the house of reception was filled with lights called dadec, λαμπαδες, AvKvera, davot, torches, lamps, candles, and lanthorns, by Atheneus and Plutarch: so they who were admitted to the banquet had the benefit of the light; but they who were shut out were in darkness, called here ouwler darkness, i. e. the darkness on the outside of the house in which the guests were; which must appear more abundantly gloomy, when compared with the profusion of light within the guest-chamber. And because they who were shut out were not only ex- posed to shame, but also to hunger and cold; there- fore it is added, there shall be weeping and gnashing of teeth. As these feasts are often alluded to by the evangelists, I would observe, once for all :—that they who were invited to them entered by a gate designed to receive them; whenge Christ, by whom we entez into the marriage feast, compares himself to a gate, John x. 1, 2, 7,9. This gate, at the time the guests were to come, was made narrow, the wicket only be- ing left open, and the porter standing there, that they who were not bidden to the marriage might not rush into it. Hence Christ exhorts the Jews to enter in at the strait gate, chap. vii. 13, &e. When all that were invited were once come, the door was presently shut, and was not to be opened to any who came toa late, and stood knocking without: so after the wise virgins had entered with the bridegroom, the gate was shut, and was not opened to the foolish virgins, who 1 The servant of the A.M. 4031. 13 And Jesus said unto the —erce centurion, Go thy way; ™and as thou hast believed, so be it τ Mark vy. 34; stood knocking without, chap. xxv. 11. And in this sense we are to understand the words of Christ, Luke xiii 24,25. Many shall seek to enter in, but shall not be able. Why? because the master of the house hath risen up and shut to the door; they would not come to him when they might, and now the day of probation is ended, and they must be judged according to the deeds done in the body. See Whitby on the place. How many of those who are called Christians suffer the kingdom, the graces, and the salvation which they had in their hands, to be lost; while West-India negroes, American Indians, Hindoo polytheists, and atheistic Hottentots obtain salvation! An eternity of darkness, fears, and pains, for comparatively a moment of sensual gratification, how terrible the thought! What outer darkness, or τὸ cxoto¢ τὸ εξω- τερον, that darkness, that which is outermost, may refer to, in eternal damnation, is hard to say: what it alludes to I have already mentioned: but as the words βρυγμὸς τῶν οδοντων, gnashing or CHATTERING of teeth, convey the idea, not only of extreme an- guish, but of extreme cold; some have imagined that the punishment of the damned consists in sudden eransitions from extreme heat to extreme cold; the extremes of both I have found to produce exactly the same sensation. Mitton happily describes this in the following inimi- table verses, which a man can scarcely read, even at midsummer, without shivering. Beyond this flood a frozen continent Lies dark and wild, beat with perpetual storms Of whirlwind and dire hail ——— ———-the parching air Burns frore, and cold performs the effect of fire. Thither by harpy-footed furies haled, At certain revolutions all the damn’d Are brought ; and feel by ¢urns the bitter change Of fierce extremes, extremes by change more fierce, From beds of raging fire, to starve in ice, and there to pine Immoyable, infix’d, and frozen round Periods of time; thence hurried back to fire. Parad. Lost, book ii. line 586. There is a passage in the Vulgate, Job xxiv. 19, ‘that might have helped Milton to this idea. Ad nimi- um calorem transeat ab aquis nivium. “ Let him pass 10 excessive heat, from waters of snow.” This read- ing, which is found only in this form in the Vulgate, is vastly expressive. Every body knows that snow- water feels colder than snow itself, even when both are of the same temperature, viz. 32°, because the human body, when in contact with snow water, cools quicker than when in contact with snow. Another of our poets has given us a most terrible description of perdition on the same ground. The once pamper’d spirit To hathe in fiery floods, or to reside 1 CHAP. VIII. centurion ts healed. done unto thee. And his ser- a vant was healed in the selfsame Ane oe hour. praises Luke vii. 10, 50. In thrilling regions of thick-ribbed ice ; To be imprison’d in the viewless winds, And blown with restless violence round about This pendant world; or to be worse than worst Of those that lawless and incertain thoughts Imagine Similar to this is that dreadful description or the torments of the wicked given in the Institutes of Menu: “The wicked shall have a sensation of agony in Ta- misra, or utter darkness, and in other seats of horror ; in Asipatravana, or the sword-leaved forest, and in different places of binding fast, and of rending : mul- tifarious tortures await them: they shall be mangled by ravens and owls, and shall swallow cakes boiling hot, and shall walk over inflamed sands, and shall feel the pangs of being daked like the vessels of a potter: they shall assume the forms of beasts con- tinually miserable, and suffer alternate afflictions from extremities of cold and heat; surrounded with terrors of various kinds. They shall have old age without resource; diseases attended with anguish ; pangs of innumerable sorts, and, lastly, wnconguer- able death.” Institutes of Menu, chap. xii. Inst. 75-80. In the Zend Avesta, the place of wicked spirits is termed, “ The places of darkness, the germs of the thickest darkness.” An uncommonly significant ex- pression: Darkness has its dirth there: there are its seeds and buds, there it vegetates everlastingly, and its eternal fruit is—darkness ! See Zend Avesta, vol. i. Vendidad sadi, Fargard. xvili. p. 412. And is this, or any thing as dad as this, nett Yes, and worse than the worst of all that has already been mentioned. Hear Christ himself. There their worm dieth not, and the fire is NOT QUENCHED! Great God! save the reader from this damnation ! Verse 13. As thou hast believed; so be it done} Let the merey thou requestest be egual to the faith thou hast brought to receive it by. Accorpine to thy faith be it done unto thee, is a general measure of God’s dealings with mankind. To get an increase of faith is to get an increase of every grace which con- stitutes the mind that was in Jesus, and prepares fully for the enjoyment of the kingdom of God. God is the same in the present time which he was in ancient days; and miracles of healing may be wrought on our own bodies and souls, and on those of others, by the instrumentality of our faith. But, alas! where is faith to be found ! And his servant was healed in the selfsame hour.| Ev τὴ wpa εκεινὴ, in that very hour. Faith is never exercised in the power and goodness of God till it is needed; and, when it is exercised, God works the miracle of healing. Christ never says, Believe now for a salvation which thou now needest, and I will give it to thee in some future time. That salvation 192 Peter’s mother-in-law healed, ASA). 14 9 = And when Jesus was come An. Olymp. into Peter’s house, he saw ° his CCl 3. wife's mother laid, and sick of a fever. 15 And he touched her hand, and the fever left her: and she arose and ministered unto them. 16 % » When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with ST. MATTHEW. and other mir icles wrought his word, and healed all that were 4, ™; 403). sick : ἘΝ over 17 That it might be fulfilled which ———— was spoken by Esaias the - prophet, saying, a Himself took our infirmities, and bare our sicknesses. 18 § Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. 19 * And a certain scribe came, and said ©] Corinthians » Mark i. 29, 30, 31; Luke iv. 38, 39. Ix: which is expected through works or sufferings must of necessity be future, as there must be time to work or suffer in; but the salvation which is by faith must be for the present moment, for this simple rea- son, IT Is BY ΡΆΙΤΗ, that God may be manifested and honoured; and not by works or by sufferings, lest any man should doast. To say that, though it is of faith, yet it may, and must in many cases, be de- Jayed, (though the person is coming in the most genu- ine humility, deepest contrition, and with the liveliest faith in the blood of the amb,) is to say that there is still something necessary to be done, either on the part of the person, or on the part of God, in order to procure it; neither of which positions has any truth in it. Verse 14. Peter’s house] That Peter lived at Ca- pernaum, and that Christ lodged with him, is fully evi- dent from this verse compared with chap. xvii. 24. Peter’s—wife’s mother] Learn hence, says Theo- phylact, that marriage is no hinderance to virtue, since the chief of the apostles had his wife. Marriage is one of the first of Divine institutions, and is a positive command of God. He says, the state of celibacy is not coop, Gen. ii. 18. Those who pretend to say that the single state is more holy than the other slan- der their Maker, and say in effect, “ We are too holy to keep the commandments of God.” Verse 15. He touched her hand] Can any thing on this side the unlimited power of God effect such a cure with only a touch? Ifthe Scriptures had not spoken of the divinity of Christ, these proofs of his power must have demonstrated it to the common sense of every man whose creed had not previously blinded him. Ministered unto them.] Avroic, them, is the reading of most of the printed editions, but avta, to him, has the utmost evidence in its support from MSS., ver- sions, and fathers. Serving Christ in his ordinances and in his members is the best proof we can give to others of our being soundly restored to spiritual health. Verse 16. When the even was come] The Jews kept their sabbath from evening to evening, accord- ing to the law, Lev. xxiii. 32, From evening to evening shall ye celebrate your sabbath. And the rabbins say, The sabbath doth not enter but when the sun is set. Hence it was that the sick were not brought out to our Lord till after sun-set, because then the sabbath was ended. 104 P Mark i. 32, &c.; Luke iv. 40, 41.—aIsa. 111}. 4; 1 Pet. 11. 24, t Luke ix. 57, 58. Many that were possesced with devils] Dr. Lightfoot gives two sound reasons why Judea, in our Lord’s time, ahounded with demoniacs. First, Because they were then advanced to the very height of im- piety. See what Josephus, their own historian, says of them: There was not (said he) a nation under heaven more wicked than they were. See on Rom. 1.1. Secondly, Because they were then strongly addicted to magic, and so, as it were, invited evil spirits to be familiar with them. It seems strange to find men at this distance of time questioning the truth of that which neither scribes nor Pharisees then doubted ; nor did they ever object against the pretensions of Christ and his apostles to cast them out. And, if the whole business of demonism had been only a vulgar error, (as wise men now tell us,) what a fine opportu- nity had the wise men then, to unmask the whole matter, and thus pour contempt on the pretensions of our blessed Lord and his followers, who held it to be one proof of their Divine mission, that demons were subject to them! And healed all that were sick| Not a soul did the Lord Jesus ever reject, who came to him soliciting his aid. Need any sinner despair who comes to him, conscious of his spiritual malady, to be healed by his merciful hand ? Verse 17. Himself took our infirmities] The quo- tation is taken from Isa. lili. 4, where the verb NW) nasa signifies to bear sin, so as to make atonement for it. And the rabbins understand this place to speak of the sufferings of the Messiah for the sins of Israel ; and say that all the diseases, all the griefs, and all the punishments due to Israel shall be borne by him. See Synopsis Sohar. Christ fulfils the prophecies in all respects, and is himself the completion and truth of them, as being the lambé and vielim of God, which bears and takes away the sin of the world. The text in Isaiah refers properly to the taking away of sin; and this in the evangelist, to the removal of corporeal afflictions: but, as the diseases of the body are the emblems of the sin of the soul, Matthew, referring to the prediction of the prephet, considered the miracu- lous healing of the body as an emblem of the soul’s salvation by Christ Jesus. Verse 18. Unto the other side.} Viz. of the lake of Genesareth, whence he proceeded to the country ot the Gergesenes, ver. 28. Verse 19. A certain scribe] Though é¢ γραμματεὺς. ONE scribe, may be considered as a Hebraism, yet it 1 The poverty of Jesus. A.M. 4°31. unto him, Master, I will follow thee An. Olymp. whithersoever thou goest. 20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the son of man hath not where to lay his head. 21 " And another of his disciples said unto him, Lord, ‘ suffer me first to go and bury my father. 22 But Jesus said unto him, Follow me; Luke ix. 59, 60.—+ See 1 Kings xix. 20. is probable that the /i¢eral construction of it was in- tended, to show that few of this class came to the Lord Jesus for instruction or salvation. Master] Rather, teacher, διδασκαλε, from didacka, I teach, which itself seems to be derived from δείκω, I show, and means the person who shows or points out a particular way or science. I will follow thee whithersoever thou goest.| A man who is not illuminated by the Spirit of God thinks himself capable of any thing: he alone who is di- vinely taught knows he can do nothing but through Christ strengthening him. Every teacher among the Jews had disciples, and some especially that followed or accompanied them wherever they went, that they might have some person at hand with whom they might converse concerning the Divine law. Verse 20. The foxes have holes, &c.] Reader! art thou a poor man? and dost thou fear God? Then, what comfort must thou derive from the thought, that thou so nearly resemblest the Lord Jesus! But how unlike is the rich man, who is the votary of pleasure and slave of sin, to this heavenly pattern ! Son of man] A Hebrew phrase, expressive of humiliation and debasement; and, on that account, applied emphatically to himself, by the meek and lowly Jesus. Besides, it seems here to be used to point out the incarnation of the Son of God, accord- ing to the predictions of the prophets, Psa. viii. 5; Dan. vii. 13. And as our Lord was now showing forth his eternal Divinity in the miracles he wrought, he seems studious to prove to them the certainty of his incarnation, because on this depended the atone- ment for sin. Indeed our Lord seems more intent on giving the proofs of his humanity, than of his divinity, the latter being necessarily manifested by the mira- eles which he was continually working. Verse 21. Another of his disciples} This does not mean any of the twelve, but one of those who were constant hearers of our Lord’s preaching; the name of disciple being common to all those who professed to believe in him, John vi. 66. Bury my father : pro- bably his father was old, and apparently near death ; but it was a maxim among the Jews, that, if a man had any duty to perform to the dead, he was, for that time, free from the observance of any other precept or duty. The children of Adam are always in ex- tremes; some will rush into the ministry of the Gospel without a call, others will delay long after they are called; the middle way is the only safe one: not 1 CHAP. VUI. A great tempest at sea :» A.M. 4031, and let the dead bury ther Δ ὩΣ dead. An. Olymp. CCLS: 23 9 And when he was entered into a ship, his disciples followed him. 24 “And, behold, there arose a great tem- pest in the sea, insomuch that the ship was covered with the waves: but he was asleep. 25 And his disciples came to him, and awoke him, saying, Lord, save us: we perish. υ Mark iv. 37, &c. ; Luke viii. 23, &e. to move a finger in the work till the call be given, and not to delay a moment after. Verse 22. Let the dead bury their dead.) It was usual for the Jews to consider a man as dead who had departed from the precepts of the law; and, on this ground, every transgressor was reputed a dead man. Our Lord’s saying, being in common use, had nothing difficult in it toa Jew. Natural death is the separation of the body and soul; spiritual death, the separation of God and the soul: men who live in sin are dead to God. Leave the spiritually dead to bury their natural dead. All the common offices of life may be performed by any person; to preach the glad tidings of the kingdom of God is granted but to a few, and to these only by an especial call; these should immediately abandon worldly concerns and employ- ments, and give themselves wholly up to the work of the ministry. Verse 24. Arose agreat tempest in the sea] Proba- bly excited by Satan, the prince of the power of the air, who, having got the author and all the preachers of the Gospel together in a small vessel, thought by drowning it to defeat the purposes of God, and thus to prevent the salvation of a ruined world. What a noble opportunity must this have appeared to the enemy of the human race ! Verse 25. And his disciples} Tue disciples. In the common printed editions, as well as in our trans- lation, it is 115 disciples, but αὐτου, his, is omitted by the very best MSS., and by Bengel, Wetstein, and Griesbach. This is a matter of very small importance, and need not be noticed; only every translator and commentator should aim, to the uttermost of his knowledge and power, to give every particle of the language of the inspired penman that can be ex- pressed, and to insert no one word which he has reason to believe did not come by the inspiration of God. Lord, save us: we perish.| One advantage of trials is to make us know our weakness, so as to oblige us to have recourse to God by faith in Christ. It is by faith alone that we may be said to approach him; by love we are united to him, and by prayer we awake him. All good perishes in us without Christ : -with- out his grace, there is not so much as one moment in which we are not in danger of utter ruin. How proper, then, is this short prayer for us, and how fa- miliar should it be to us! Taken in the extensive Christian sense it is exceedingly expressive: it com- 105 Jesus stills the tempest. ΑΜ 4031. 96. And he saith unto them, Why τὰ a are ye fearful, O ye of little faith ? ———— Then Vhe arose, and rebuked the winds and the sea; and there was ἃ great calm. 27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him ! 28 9 ~ And when he was come to the Vv Psa. Ixv. 7; Ixxxix. 9; evii. 29. ST. MATTHEW. Two demoniacs meet Jesus other side, into the country of the AO Gergesenes, there met him two pos- An Oia sessed with devils, coming out of = the tombs, exceeding fierce, so that no man might pass by that way. 29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time ? w Mark v. 1, &c.; Luke viii. 26, ἄτα. prehends all the power of our Lord’s might, all the merit of his atonement, and all the depth of owr misery and danger. See Quesnel. Verse 26. Why are ye fearful, O ye of little faith Ὁ Faith is ever bold—incredulity always timid. When faith fails in temptation, there is the utmost danger of shipwreck. Lord, increase our faith! is a neces- sary prayer for all who desire to be saved. Then he arose and rebuked the winds, &e.| As the agitation of the sea was only the effect of the wind, it was necessary to remove the cause of the disturbance, that the effect might cease. Joshua did not say to the earth, Earth, stand thou still, because the earth is not the cause of its own motion: but, Sun, stand thou still, 013 wow shemesh dom, Sun, be silent, or restrain thy influence, which is a proper cause of the revolu- tions of all the planets. When the solar influence was by the miraculous power of God suspended, the standing still of the earth was a necessary conse- quence. Both Christ and Joshua spoke with the strictest philosophical precision. See the notes on Josh. x. 12-14. There was a great calm.| One word of Christ can change the face of nature; one word of his can re- store calm and peace to the most troubled and discon- solate soul. Prayer and faith, if sincere, shall be heard, though they may be weak. 1. That our im- perfections may not hinder us from praying to God. 2. That we may be persuaded it is not our merits which make our prayers effectual. 3. That we may offer them up with great humility: and, 4. That we may be fully united to Christ, without which union there is no salvation. There was at first a great agitation; then a great ealm. Thus God ever proportions the comfort to the affliction. Verse 27. The men marvelled] Every part of the creation (man excepted) hears and obeys the Creator’s voice. Sinners have an ear for the world, the devil, and the flesh: till this ear is shut, God’s voice is not discerned ; for when it is shut to its enemies it is open to its friends. What manner of man is this] Ποταπος ecw οὗτος, How great is this person! Here was God fully ma- nifest ; but it was in the flesh—there were the hidings of his power. Verse 28. The country of the Gergesenes] This word is variously written in the MSS. and versions ; Gergasenes, Gerasenes, Gadarenes, Gergesions, and Gersedonians. ‘The three first are supported by the 106 greater authorities. They might have all been names of the same place or district; but, if we depend on what Origen says, the people mentioned here could not have been the inhabitants of Gerasa, which, says he, is a city of Arabia, ovre θάλασσαν, ovte λιμνην πλησίον ἔχοντα, which has neither sea nor lake nigh to it.— “ Gadara was, according to Josephus, the metropolis of Perea, or the region beyond Jorden: both the city and villages belonging to it lay in the country of the Gergasenes ; whence Christ going into the country of the Gadarenes, Mark v. 1, is said to go into the region of the Gergasenes, Matt. vill. 28.” Wuirey. Two possessed with devils| Persons possessed by evil demons. Mark and Luke mention only one de- moniac, probably the fiercer of the two. Coming out of the tombs] It is pretty evident that cupolas were generally builded over the graves among the Jews, and that these demoniaes had their dwell- ings under such: the evil spirits which were in them delighting more in these abodes of desolation and ruin, as being more congenial to their fierce and diabolic nature, and therefore would drive the possessed into them. Verse 29. What have we to do with thee] The literal translation of τὶ ἡμῖν καὶ cot, is, What is it to us and to thee; which perhaps might be understood to imply their disclaiming any design to interfere with the work of Christ, and that he should not therefore meddle with them; for it appears they exceedingly dreaded his power. What have we to do with thee, is a Jewish phrase, which often occurs in the Old Testament, signifying an abrupt refusal of some request, or a wish not to be troubled with the company or importunity of others. Jehu said to the messenger who was sent by Joram to meet him, What hast thou to do with peace? Da- vid said, What have I to do with you, ye sons of Zeruiah2 Compare Judg. xi. 12; 2 Sam. xvi. 10; 2 Kings ix. 18; Ezra iv. 3; John ii. 4. See the note on Mark 1. 24. Jesus, thou Son of God] Griesbach omits the word Jesus, on the authority of several MSS. of the greatest antiquity and respectability; besides some versions, and several of the fathers. I heartily concur with these MSS., &c., for this simple reason, among others, that the word Jesus, i. e. Saviour, was of too ominous an import to the Satanie interest to be used freely, in such a case, by any of his disciples or sub- alterns. Art thou come hither to torment us before the ime 3] 1 Demoniacs enter the swine, A.M.4031. 80. And there was, a good way me νων. off from them, a herd of many swine feeding. 31 So *the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. 32 And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into * Mark v. 7, 12; Luke viii. 30-33; Rev. xii. 12. CHAP. VIII. which perish in the sea the sea, and perished in the yh i a waters. 33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the pos- sessed of the devils. 34 And, behold, the whole city came out to meet Jesus: and when they saw him, they besought jam that he would depart out of their coasts. An. Olymp. CCL. 3. Υ See Deut. v. 25; 1 Kings xvii. 18; Luke v. 8; Acts xvi. 39. From this it appears that a greater degree of punish- ment awaited these demons than they at that time endured ; and that they knew there was a time deter- mined by the Divine Judge, when they should be sent into greater torments. Verse 30. A herd of many swine] These were in all probability Jewish property, and kept and used in express violation of the law of God; and therefore their destruction, in the next verse, was no more than a proper manifestation of the justice of God. Verse 31. Suffer us to go away] Exizpeyov ἡμιν ἀπελθεῖν : this is the common reading ; but ἀπόστειλον nuac, send us away, appears more likely to be genu- ine. This latter reading Grieshach has adopted, on the authority of three ancient MSS., the Coptic, Sa- hidic, Ethiopic, Syriac, all the Arabic, Saxon, most of the Ttala, and the Vulgate. Send us away seems to express more fully the absolute power Jesus Christ had over them—permission alone was not sufficient ; the very power by which they were to go away, must come from Christ himself! How vain was the boast of Satan, chap. iv. 9, when we find he could not pos- sess the body of one of the vilest animals that God has made, without immediate authority from the Most High! Since a demon cannot enter even into a swine without being sent by God himself, how little is the power or malice of any of them to be dread- ed by those who have God for their portion and protector ! Verse 32. They went into the herd of swine] Instead of τὴν ayeAny των χοίρων, the herd of swine, Grieshach reads τοὺς χοίρους, the swine, cn the autho- rity of many MSS. and versions. The whole herd of swine] Tov χοίρων, of swine, is omitted by many MSS. and versions. See Gries- bach, and see on Luke viii. 26, &c. Ran violently down a steep place, ὅς. The prayer of these demons is heard and answered! Strange! But let it be noted, that God only hears demons and certain sinners when their prayer is the echo of his own justice. Tere is an emblem of the final impe- nitence and ruin into which the swinish sinners, the habitually impure, more commonly fall than other sinners, Christ permits the demons to do that in the swine which he did not permit them to do in the pos- i sessed, on purpose to show us what rage they would exercise on us if left to their liberty and malice.— Many are the Divine favours which we do not con- sider, or know only in general. “ But the owners of the swine lost their property.” Yes; and learn from this of how small value temporal riches are in the estimation of God. He suffers them to be lost, sometimes to disengage us from them through mercy; sometimes out of justice, to punish us for having ac- quired or preserved them either by covetousness or injustice. Verse 33. And they that kept them fled] Terrified at what had happened to the swine. Verse 34. The whole city came out] Probably with the intention to destroy Jesus for having destroy- ed their swine ; but, having seen him, they were awed by his presence, and only besought him to depart from their borders. Many rather chose to lose Jesus Christ than those temporal goods by which they gratify their passions at the expense of their souls. They love even their swine better than their salvation. Certain doctors in both sciences, divinity and physic, gravely tell us that these demoniaes were only com- mon madmen, and that the disease was supposed, by the superstitious Jews, to be occasioned by demons. But, with due deference to great characters, may not a plain man be permitted to ask, by what figure of speech can it be said that “two diseases besought— went out—filled a herd of swine—rushed down a precipice 2” ἄς. What silly trifling is this! Some people’s creeds will neither permit God nor the devil to work; and, in several respects, hardly to exist. For he who denies Divine inspiration, will scarcely acknowledge diabolic influence. See the note on ver. 16, and on Luke vii. 21. It is said, The whole city came out to meet Jesus. This means no more than all the inhabitants of that place, which, most probably, was no more than a smal] country village ; or perhaps but a few houses. I have observed that the inhabitants of the Zetland Isles, in the North Seas, denominate any collection of houses a town, even where there are but three or four: and thus I think that the Jews denominated their villages, often calling them cities. 107 A paralyne person healed, Si. MATTHEW. and his sins forgiven CHAPTER Ix. Christ heals a paralytic person at Capernaum, 1-8. to him and inquire about fasting, 14-17. road to the ruler’s house, he heals a diseased woman, 20-22. Heals two blind men, 27-31. the young woman to life, 23-26. Preaches and works miracles in all the cities and villages, 35. Evhorts his disciples to pray to God to send them proper instructers, 37, 38. state of the Jewish people, 36. ea 05} AND he entered intoa ship, and An, Chimp. passed over, * and came into his own city Ὁ And, behold, they brought to him a man sick of the palsy, lymg on a bed: “ and Jesus, seeing their faith, said unto the sick of the palsy, Son, be of good cheer; thy sins be forgiven thee. b Mark ii. 3; Luke v. 18. vill. 10. ¢ Chap. NOTES ON CHAP. IX. Verse 1. He came into his own city] Viz. Caper- naum, where he seems to have had his common resi- dence at the house of Peter. See chap. iv. 13, and viii. 18. This verse properly belongs to the preceding chapter. Verse 2. Sick of the palsy] See chap. iv. 24. Lying on a bed\ KAwne, a couch or sofa, such as they reclined on at meals. Seeing their faith] The faith of the paralytic per- son, and the faith of those who brought him; see on Mark ii. 4. Be of good cheer] Θαρσει τεκνον, Son, take courage ! Probably he began to despond, and Christ spoke thus to support his fazth. Thy sins be forgiven thee.| Moral evil has been the cause of all the natural evil in the world. Christ goes to the source of the malady, which is sin; and to that as the procuring cause we should refer in all our afflic- tions. It is probable that this paralytic person had, in the earnest desires of his heart, entreated the cure of his soul, leaving his body to the care of others, as the first miracle of healing is wrought on his soul. In a state of helplessness, when we seek above all things to please God, by giving him our hearts, he often inspires others with the care of our temporal necessities. It may be necessary to be observed, that it was a maxim among the Jews that no diseased person could be healed till all his sins were blotted out. See Neda- rim, fol. 41. Hence our Lord first forgives the sins, and then heals the body of the paralytic person. This appears to have been founded on Psa. ciii. 3. Who forgiveth all thine iniqutties, and healeth all thy dis- eases. Here pardon precedes health. See also Psa. xli. 3,4. It may be observed, also, that most people are more in earnest about their souls when in sickness than in health, and therefore are more earnest in prayer for salvation. Verse 3. This man blasphemeth.] BAacénuew comes either from BAarrew τὴν φημην, to hurt or blast the 108 Calls Matthew, 10. at which the Pharisees are offended, and he vindicates his conduct, 11, 12. A ruler requests him to heal his daughter, 18, 19. Eats with publicans and sinne-s, The disciples of John come On his Arriwing at the ruler’s house, he restores Casts out a dumb demon, 32-34. Is greatly affected at the desolate and dark 3 And, behold, certain of the 4,M, 4031. scribes said within themselves, This An. Olymp. man blasphemeth. Joe 4 And Jesus, ‘knowing their thoughts, said, Wherefore think ye evil in your hearts ? 5 For whether is easier, to say, Thy sins be forgiven thee; or to say, “ Arise, and walk? 6 But that ye may know that the Son of man 4 Psa, exxxix.2; chap. xii. 25; Mark xii. 15; Luke v. 22; vi. 8; axed is αι esa. xxxy. 6; John ve 8. reputation or credit of another, or from βαλλεὶν ταις φημαις, to smite with reports. Whenever it is used in reference to Gop, it simply signifies, to speak impiously of his nature, or attributes, or works. Injurious speak- ing is its proper translation when referred to man. The scribes were the literati of that time ; and their learning, because not used in dependence on God, ren- dered them proud, envious, and obstinate. Unsanctified knowledge has still the same effect: that light serves only to blind and lead men out of the way which is not joined with uprightness of heart. The most sacred truths often become an occasion of delusion, where men are under the government of their evil passions. Verse 4. Jesus knowing (wv seeing) their thoughts, In telling them what the thoughts of their hearts were, (for they had expressed nothing publicly,) he gave them the fullest proof of his power to forgive sins; because God only can forgive sins, and God only can search and know the heart. Jesus pronounced the man’s sins forgiven ; and gave the scribes the fullest proof of his power to do so, by telling them what, in the secret of their souls, they thought on the subject. God sounds the secrets of all hearts—no sin escapes his notice : how senseless then is the sinner to think he sins securely when unseen by men! Let us take heed to our hearts, as well as to our conduct, for God searches out and condemns all that does not spring from, and leads not to himself. Verse 5. For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk 3] Both are equally easy, and equally difficult ; for both require unlimited power to produce them. And every thing is equally easy to that power which is unlimited. A uni- verse can be as easily produced by a single act of the Divine will as the smallest elementary part of matter. The common punctuation of the above passage almost destroys the sense : the comma should be placed after easier, and to say, made the first part of the question. Verse 6. But that ye may know, ὅς.) External miracles are the proofs of internal ones. Three mira 1 vesus calls Matthew A.M, 4081. hath power on earth ‘ to forgive sins, ar a (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7 And he arose, and departed to his house. 8 But when the multitude saw it, they mar- velled, and glorified God, which had given such power unto men. 9 Ἵ © And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the fJsaiah xliii. 25; Mic. vii. 18——s Mark ii. 14; Luke We 97. cles are- wrought in this case. (I mean, by miracle, something produced or known that no power is capable of but that which is omnipotent, and no knowledge ade- quate to but that which is omniscient.) The miracles are these : Ist. The remission of the poor man’s sins. 2d. The discernment of the secret thoughts of the scribes. 3d. The restoring of the paralytic, in an in- stant, to perfect soundness. ‘Thus one miracle be- comes the proof and establishment of another. Never was a clearer proof of omnipotent energy and mercy brought under the senses of man. Here is an abso- lutely perfect miracle wrought ; and here are absolute incontestable proofs that the miracle was wrought ; and the conclusion is the fullest demonstration of the Divi- nity of the ever-blessed Jesus. Arise, take up thy ted] Being enabled to obey this command was the public proof that the man was made whole. Such a circumstance should not pass without improvement. A man gives proof of his conversion from sin to God who imitates this paralytic person. He who does not rise and stand upright, but either continues grovelling on the earth, or falls back as soon as he is got up, is not yet cured of his spiritual palsy. When we see a penitent enabled to rejoice in hope of God's glory, and to walk in the way of his command- ments, he affords us all the proof which we can rea- sonably require, that his conversion is real: the proof sufficient to satisfy himself is the witness of the Holy Spirit in his own heart ; but this is a matter of which those who are without cannot judge: they must form their opinion from his conduct, and judge of the tree by its fruits. Verse 8. When the multitudes saw it, they marvel- led} Instead of εθαυμασαν, wondered, the Codex Vatic. and Cod. Beze, with several other MSS. and ver- sions, have ἐφοβηθησαν, feared. In the Gothic, and one copy of the Jtala, both readings are conjoined, thus: And the multitudes seeing it, wondered and feared, and glorified God. Wondered at the miracle ; feared to offend against such power and goodness ; and glorified God for the works of mercy which he had wrought. That which to the doctors of the law, the worldly- wise and prudent, is a matter of scandal, is to the hum- ble an oceasion of glorifying the Most High. Divine things make a deeper impression on the hearts of the simple multitude than on those of the doctors, who, puffed up with a sense of their own wisdom, refuse to 1 CHAP. IX. to be a disciple receipt of custom: and he saith 4,™ #03! unto him, Follow me. And he An. Oly τὶ arose, and followed him. == 10 4 * And it came to pass, as Jesus sat at meat in the house, behold many publicans and sinners came and sat down with him and his disciples : 11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with ‘ publicans and * sinners ? h Mark ii. 15, &e.; Luke v. 29, &e.——i Chap. xi. 19; Luke y. 30; xv. 2. Gal. ii. 15. receive the truth as it is in Jesus. The conversion of one rebellious soul is a greater miracle, and more to be admired than all that can be wrought on inani- mate creatures. He who sees a sinner converted from the error of his way sees a miracle wrought by eternal power and goodness. May such miracles be multiplied ! Verse 9. Named Matthew] Generally supposed to be the same who wrote this history of our blessed Lord. Mathai signifies a gift in Syriac ; probably so named by his parents as implying a gift from God. The receipt of custom] The custom-house, τελώνιον ---- the place where the taxes levied by the Romans of the Jews, were collected. Follow me.| That is, become my disciple. And he arose, and followed him.] How blessed it is to be obedient to the first call of Christ—how much happiness and glory are lost by delays, though con- version at last may have taken place ! Verse 10. Sat at meat in the house] Viz. of Mat- thew, who it appears, from Luke v. 29, made a great feast on the occasion, thus testifying his gratitude for the honour done him ; and that his friends and acquaint- ances might profit by the teaching of his new master, he invites them to the entertainment that was honoured by the presence of Christ. His companions, it appears, were not of the most creditable kind. They were tax- gatherers (see chap. v. 46) and sinners, ἀμαρτωλοι, a word which I believe in general signifies heathens, throughout the Gospels, and in several other parts of the New Testament. See, among others, chap. xi. 19 ; xxvi. 45; Mark ii. 15-17; xiv. 41; Luke v. 30-- 32; vi. 32-34; vu. 94, 9.599; xv. 1, 2, 7; 10; ix. 7: XXiv. 1: ΠῚ 1x. 065,24, 95, 91; kom vy 8; Gal. ii. 15; Heb. vii. 26; 1 Pet. iv. 18; in most, if not all of which places, it evidently refers to the character or state of a Gentile, or Heathen. See also the notes on these passages. Verse 11. When the Pharisees saw it] He who, like a Pharisee, never felt himself indebted to infinite mercy for his own salvation, is rarely solicitous about the salvation of others. The grace of Christ alone in spires the soul with true benevolence. The self-right eous Pharisees considered it equal to legal defilement to sit in company with tax-gatherers and heathens. It is certain that those who fear God should not associate, through choice, with the workers of iniquity, and should only be found with them when transacting their 109 John’s dascyples unquire A. M. 4031. Pees 12 But when Jesus heard that, An. Olzmp. he said unto them, They that be ———— whole need not a physician, but they that are sick. 13 But go ye and learn what that meaneth, 11 will have mercy and not sacrifice ; for | am not come to call the righteous, ™ but sinners to repentance. ST. MATTHEW. of Jesus about fasting 14 4 Then came to him the dis- 4, 4031. ciples of John, saying, 7 Why do we An. oe and the Pharisees fast oft, but thy -- disciples fast not ? 15 And Jesus said unto them, Can ° the children of the bride-chamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken 1 Hos. vi. 6; Mic. vi. 6, 7, 8; chap. xii. 7——™1 Tim. i. 15. secular business requires it, or when they have the prospect of doing good to their souls. Verse 12. They that be whole need not a physician] A common proverb, which none could either misun- derstand or misapply. Of it the reader may make the following use :— 1. Jesus Christ represents himself here as the sove- reign Physician of souls. 2. That all stand in need of his healing power. 3. That men must acknow- ledge their spiritual maladies, and the need they have of his mercy, in order to be healed by him. 4. That it is the most inveterate and dangerous disease the soul can be afflicted with to imagine itself whole, when the sting of death, which is sin, has pierced it through in every part, infusing its poison every where. Verse 13. I will have mercy, and not sacrifice] Quoted from 1 Sam. xv. 22. These are remarkable words. We may understand them as implying, Ist. That God prefers an act of mercy, shown to the ne- cessitous, to any act of religious worship to which the person might be called at that time. Both are good ; but the former is the greater good, and should be done in preference to the other. 2dly. That the whole sacrificial system was intended only to point out the infinite mercy of God to fallen man, in his redemption by the blood of the new covenant. And Sdly. That we should not rest in the sacrifices, but look for the mercy and salvation prefigured by them. This saying was nervously translated by our ancestors, Ic pylle mildheoncneyre n®&yp onp@ezgoneyye, 1 will mild- hearledness, and not sacrifice. Go ye and learn] 777) 8¥ tse velimmed, a form of speech in frequent use among the rabbins, when they referred to any fact or example in the Sacred Writ- ings. Nothing tends more to humble pretenders to devotion than to show them that they understand neither Scripture nor religion, when, relying on ex- ternal performances, they neglect love to God and man, which is the very soul and substance of true re- ligion. True holiness has ever consisted in faith working by love. Iam not come to call the righteous, but sinners] Most of the common editions add, εἰς μετανοιαν, unto repentance ; but this is omitted in the Codex Vatic. and Beze, sixteen others, both the Syriac, both the Persic, Ethiop. Armen. Gothic, Anglo-Saxon, all the Itala except three, the Vulgate, Clemens Roman. Ori- gen, Basil, Jerome, Augustin, Ambrose, and Barnabas. The omission is approved by Mill and Bengel. Gries- bach leaves it out of the text. Verse 14. Thy disciples fast not 3] Probably mean- ing that they did not fast so frequently as the others 110 0 Mark ii. 18, &c.; Luke v. 33, &c.; xviii. 12. © John 111. 29. did, or for the same purposes, which is very likely, for the Pharisees had many superstitious fasts. They fasted in order to have lucky dreams, to obtain the interpretation of a dream, or to avert the evil import of a dream. They also fasted often, in order to ob- tain the things they wished for. The tract, Taanith is full of these fasts, and of the wonders performed thus by the Jewish doctors. Verse 15. Can the children of the bride-chamber] Νυμῴωνος. Or, νυμφιου, bridegroom, as the Cod. Beze and several versions have it. These persons were the companions of the bridegroom, who accompanied him to the house of his father-in-law when he went to bring the bride to his own home. ‘The marriage- feast among the Jews lasted seven days; but the new married woman was considered to be a bride for thirty days. Marriage feasts were times of extraordinary festivity, and even of riot, among several people of the east. When the bridegroom shall be taken from them, &c.] There was one annual fast observed in the primitive Church, called by our ancestors lencten-peycen, the spring fast, and, by us, Lent; by the Greeks τεσσερ- axocy, and by the Latins, Quadrigessima. This fast is pretended to be kept by many, in the present day, in commemoration of our Lord’s forty days’ fast in the wilderness ; but it does not appear that, in the purest ages of the primitive Church, genuine Christians ever pretended that their quadrigessimal fast was kept far the above purpose. Their fast was kept merely to commemorate the time during which Jesus Christ lay under the power of death, which was about Forty HouRS; and it was in this sense they understood the words of this text : the days will come, ὅσο. With them, the bridegroom meant Christ: the time in which he was taken away, his crucifixion, death, and the time he lay in the grave. Suppose him dying about twelve o’clock on what is called Friday, and that he rose about four on the morning of his own day, (St. John says, Harly, while it was yet dark, chap. xx. 1,) the interim makes forty hours, which was the true primitive Lent, or guadrigessimal fast. It is true that many in the primitive Church were not agreed on this subject, as Socrates, in his Church History, book v. chap. 22, says, “ Some thought they should fast one day; others two; others more.” Different Churches also were divided concerning the length of the time, some keeping it ¢hree, others five, and others seven weeks ; and the historian himself is puzzled to know why they all agreed in calling these fasts, differing so much in their duration, by the name of Quadrigessima, or forty days’ fast: the plain obvious reason appears 1 A certain ruler requests A.M. 4031. 4031. from them, and ? then shall they An, Olymp. fast. 16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles : else the bottles break, and the wine P Acts xiii. 2,3; xiv. 23; 1 Cor. vii. 5 ——4 Or, raw, or to me to have been simply this: They put pays in the place of ours; and this absurdity continues in some Christian Churches to the present day. For more on fasting, see chap. vi. 16. Verse 16. No man putteth a piece of new cloth) Oudete de επιβαλλει exiBAnua pakove ayvadou ext ᾿ματιω παλαιω. “No man putteth a patch of unscoured cloth upon an old garment. This is the most literal transla- tion I can give of this verse, to convey its meaning to those who cannot consult the original. Paexoc ayvagov is that cloth which has not been scoured, or which has not passed under the hand of the fuller, who is called γναφεὺς in Greek: and επιβλημα sig- nifies a piece put on, or what we commonly term a patch. It—taketh from the garment] Instead of closing up the rent, it makes a larger, by tearing away with it the whole breadth of the cloth over which it was laid; atpec yap το πληρωμα avrov—it taketh its fulness or whole breadth from the garment; this I am per- suaded is the meaning of the original, well expressed by the Latin, or Itala of the C. Bezx, Tollit enim plenitudo ejus de vestimento. “It takes away its ful- ness from the garment.” Verse 17. New wine into old bottles] It is still the custom, in the eastern countries, to make their bottles of goat skins: if these happened to be old, and new wine were put into them, the violence of the fermen- tation must necessarily burst them; and therefore newly made bottles were employed for the purpose of putting that wine in which had not yet gone through its state of fermentation. The institutes of Christ, and those of the Pharisees, could never be brought to accord: an attempt to combine the two systems would be as absurd as it would be destructive. The old covenant made way for the new, which was its completion and its end; but with that old covenant the new cannot be incorporated. Christian prudence requires that the weak, and newly converted, should be managed with care and tenderness. To impose such duties and mortifica- tions as are not absolutely necessary to salvation, before God has properly prepared the heart by his grace for them, is a conduct as absurd and ruinous as putting a piece of raw, unscoured cloth on an old garment ; it is, in a word, requiring the person to do the work of a man, while as yet he is but a little child. Preachers of the Gospel, and especially those who are instruments in God’s hand of many conversions, have need of much heavenly wisdom, that they may know to watch over guide, and advise those who are 1 CHAP. IX. Jesus to heal lus daughter, runneth out, and the bottles perish: 4,M, 4031. but they put new wine into new An. Olymp. bottles, and both are preserved. _ 18 "While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. unwrought cloth—* Mark v. 22, &c.; Luke viii. 41, &e. brought to a sense of their sin and danger. How many auspicious beginnings have been ruined by men’s proceeding too hastily, endeavouring to make their own designs take place, and to have the honour of that suecess themselves which is due only to God. Verse 18. A certain ruler] There were two officers in the synagogue, NDI9N fin chazan ha-ceneseth, the bishop or overseer of the congregation ; and D337 Ws rosh ha-ceneseth, the head or ruler of the congregation. The chazan takes the book of the Law, and gives it to the rosh, or ruler ; and he appoints who shall read the different sections, ὅθ. Jairus, who is the person intended here, was, in this latter sense, the ruler or governor of one of the synagogues, probably at Ca- pernaum. See Mark v. 22; Luke vii. 41. My daughter is even now dead] Ox, my daughter was just now dying ; apzt ετελευτησεν, or, is by this time dead: i. e. as Mr. Wakefield properly observes, She was so ill when I left home that she must be dead by this time. This turn of the expression reconciles the account given here with that in Mark and Luke. Michaelis conjectures that, in the Hebrew original, the words must have stood thus, ΠΠὥ ΠῚ} dtah matah, which, without the points, may signify either, She is dead, or She is dying. To be successful in our applications to God by | prayer, four things are requisite ; and this ruler teach- es us what they are. First, A man should place himself in the presence of God—fe came unto him. Secondly, He should humble himself sincerely be- fore God—he fell down before him—at his feet. Mark Vv. 22. Thirdly, He should lay open his wants with a holy earnestness—he besought him greatly. Mark v. 23. Fourthly, He should have unbounded confidence in the power and goodness of Christ that his request shall be granted—put thy hand upon her, and she shall live. He who comes in this way to God, for salva- tion, is sure to be heard. Imposition of hands was a rite anciently used by the servants of God, through which heavenly influences were conveyed to the bodies and souls of men. This rite is still used in certain Churches ; but, as there is no Holy Ghost communi cated by it, some suppose it may be as well omitted. But why is this ? Is it not because there is an unfaith- fulness in the person who lays on hands, or an unfit- ness.in him on whom they are laid? Let the rite be restored to its primitive simplicity, and God will own it as he formerly did. But, however this may be, where is the man or number of men who have autho- 111 The women with the A.M. 4031. 19. And Jesus arose, and followed An. Olymp. him, and so did his disciples. 20 9s And, behold, a woman which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: 21 For she said within herself, If I may but touch his garment, I shall be whole. ® Mark v. 25; Luke viii. 43 —t Luke vii. 50; viii. 48 ; xvii. 19; Neen τ τ ------ῤ-------ῥ--------αὋ-----ς-΄------ -- rity to abrogate a rite οἵ God’s own appointment ἴ In the appointment of men to the sacred ministry it should never be omitted: even in these degenerate days, it may still serve as a sign of the necessity of the gifts and graces of that Holy Spirit without which no man can fulfil the work of the ministry, or be the instrument of saving the souls of them that hear him. When the inventions of men are put in the place of the ordinances of God, the true Church of Christ is in great danger. Verse 19. Jesus arose, and followed him] Our blessed Lord could have acted as well at a distance as vresent ; but he goes to the place, to teach his ministers not to spare either their steps or their pains when the salvation of a soul is in question. Let them not think it sufficient to pray for the sick in their closets; but let them go to their bed-sides, that they may in- struct and comfort them. He can have little unction in private, who does not also give himself up to public duties. Verse 20. A woman which was diseased with an assue of blood] Τυνὴ αἱμοῤῥουσα. Mulier sanguinis profluvio laborans. Significatur hoc loco, flucus mulie- bris, in SANIS, menstruus ; in HAC perpetuus. It would be easy to explain the nature and properties of the disease here mentioned ; but, when it is said that pru- ST. MATTHEW. dence forbids it, the intimation itself may be thought sufficiently explanatory of the disorder in question. There are some remarkable circumstances relative to this case mentioned by St. Mark, chap. v. 25, &c., which shall be properly noticed in the notes on that place. The hem of his garment] The N°3*¥ tsitsith, or fringes, which the Jews were commanded to wear on their garments. See Num. xv. 38, andthe note there. Verse 21. She said within herself, If I may but touch his garment] Her disorder was of that delicate nature that modesty forbade her to make any public acknowledgment of it; and therefore she endeavoured to transact the whole business in private. Besides, the touch of such a person was bythe law reputed unclean. By faith in Christ Jesus, little things are often ren- dered efficacious to our salvation. What more simple than a morsel of bread, and a few drops of wine, in the Lord’s Supper! And yet, they who receive them by faith in the sacrifice they represent, are made par- takers of the blessings purchased by the crucified body and spilled blood of the Lord Jesus! Verse 22. Daughter, be of good comfort] Θαρσει θυγατερ, Take courage, daughter. See onver. 2. The reason of this kind speech was—Jesus, finding that 112 assue of blood healed. 22 But Jesus turned him about, 4,™, 1031. and when he saw her, he said, An. Olymp. Daughter, be of good comfort; Se ‘thy faith hath made thee whole. And the woman was made whole from that hour. 23 9% And when Jesus came into the ruler’s house, and saw * the minstrels and the people making a noise, xviii. 42-——" Mark v.38; Luke viii. 51." See 2 Chron. xxxy. 25. virtue had proceeded from him, made inquiry who had touched him. The woman, finding that she could not be hid, came fearing and trembling, (Mark v. 33,) and confessed the truth: to dispel these fears and to com- fort her mind, Jesus said, Daughter, take courage. Thy faith hath made thee whole.| H πιστις cov σεσωκε σε, This thy faith hath saved thee: i. 6. thy faith in my power has interested that power in thy behalf, so that thou art saved from thy disorder, and from all its consequences. See on Luke viii. 46. Verse 23. Saw the minstrels and the people making a noise] Αυλητας, pipers; Anglo-Saxon, hpuiyclenay, the whistlers ; Gothic, hbaurngans haurngandans, the horn-blowers blowing with their horns. Nearly the same as the pipublasara, pipe-blowers of the Islandic : for among all those nations funeral lamentations, ac- companied with such rude instruments, were made at the death of relatives. That pepes were in use among the Jews, in times of calamity or death, is evident from Jer. xlviii. 36. And among the Greeks, and Romans, as well as among the Jews, persons were hired on purpose to follow the funeral processions with lamentations. See Jer. ix. 17-21; Amos v. 16. Even the poorest among the Jews were required to have two pipers, and one mourning woman. At these funeral solemnities it was usual with them to drink considerably ; even ¢en cups of wine each, where it could be got. See Lightfoot. This custom is ob- served among the native Irish to this day, in what is called their Caornan. The body of the deceased, dressed in grave-clothes and ornamented with flowers, is placed in some eminent place; the relations and caoiners range themselves in two divisions, one at the head and the other at the feet of the corpse. An- ciently, where the deceased was a great personage, the bards and croteries prepared the caoinan. The chief bard of the head chorus began by singing the first stanza in a low doleful tone ; which was softly accom- panied by the harp. At the conclusion, the foot semi- chorus began the lamentation, or uLLaLoo, from the final note of the preceding stanza, in which they were answered by the head semichorus; then both united in one general chorus. The chorus of the first stanza being ended, the chief bard of the foot semichorus sung the second stanza, the strain of which was taken from the con- cluding note of the preceding chorus, which ended, the head semichorus began the Got, or lamentation, in which they were answered by that of the foot, and then, as before, both united in the general full chorus. Thus alternately were the song and choruses performed 1 The ruler’s daughter 5.5 5 sleepeth. And they laughed him to scorn. 25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 And * the fame hereof went abroad into all that land. 27 Ἵ And when Jesus departed thence, two W Acts xx. 10.—* Or, this fame.—~y Chap. xv. 22; during the night. I have seen a number of women, sometimes fourteen, twenty-four, or more, accompany the deceased from his late house to the grave-yard, divided into two parties on each side the corpse, sing- ing the ULLALOO, alternately, all the way. That drink- ing, in what is called the wake, or watching with the body of the deceased, is practised, and often carried to a shameful excess, needs little proof. This kind of intemperance proceeded to such great lengths among the Jews that the Sanhedrin were obliged to make a decree, to restrain the drinking to ten cups each. I mention these things more particularly, be- cause I have often observed that the customs of the aboriginal Irish bear a very striking resemblance to those of the ancient Jews, and other Asiatic nations. The application of these observations I leave to others. It was a custom with the Greeks to make a great noise with brazen vessels; and the Romans made a general outcry, called conclamatio, hoping either to stop the soul which was now taking its flight, or to awaken the person, if only in a state of torpor. 'This they did for eight days together, calling the person incessantly by his name; at the expiration of which term the phrase, Conclamatum est—all is over—there is no hope—was used. See the words used in this sense by Terence, Eun. 1. 347. In all probability this was the θορυθουμενον, the making a violent outcry, mentioned here by the evangelist. How often, on the death of relatives, do men ineumber and perplex themselves with vain, worldly, and tumultuous cere- monies, instead of making profitable reflections on death ! Verse 24. The maid is not dead, but sleepeth| That is, she is not dead so as to continue under the power of death; but shall be raised from it as a person is from natural sleep. They laughed him to scorn.] Κατεγελωὼν avrov, they ridiculed him; from kava, intensive, and yeAaa, Llaugh: —they grinned a ghastly smile, expressive of the covtempt they felt for his person and knowledge.— People of the world generally ridicule those truths which they neither comprehend nor love, and deride those who publish them; but a faithful minister of God, (copying the example of Christ.) keeps on his way, and does the work of his Lord and Master. Verse 25. He—took her by the hand, and the maid arose.| The fountain of life thus communicating its vital energy to the dead body. Vou. I. {8 CHAF. IX. raised from the dead, ὅ:ο. blind men followed him, crying, 4,M; 4931. and saying, »Thow son of David, An. Chyaips have mercy on us. a 28 And when he was come into the house, the blind men came to him; and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. 29 Then touched he their eyes, saying, According to your faith be it unto you. xx. 30, 31; Mark x. 47, 48; Luke xviii. 38, 39. already taken place, no power but that of the great God can restore to life; in such a case, vain is the help of man. So the soul that is dead in trespasses and sins—that is, sentenced to death because of trans- gression—and is thus dead in law, can only be restored to spiritual life by the mighty power of the Lord Je- sus; because He alone has made the atonement, and He alone can pardon transgression. If the spiritually dead person be utterly unconcerned about the state and fate of his soul, let a converted relative either bring him to Christ by leading him to hear the unadulterated Gospel of the kingdom; or bring Christ to lim by fervent, faithful, and persevering prayer. Verse 26. And the fame hereof went abroad] In this business Jesus himself scarcely appears, but the work effected by his sovereign power is fully mani- fested ; to teach us that it is the business of a success- ful preacher of the Gospel to conceal himself as much as possible, that God alone may have the glory of his own grace. ‘This is a proper miracle, and a full ex- emplification of the unlimited power of Christ. Verse 27. Son of David) This was the same as if they had called him Messiah. Two things here are worthy of remark: Ist. That it was a generally received opinion at this time in Judea, that the Mes- siah should be son of David. (John vii. 42.) 2Qdly. That Jesus Christ was generally and incontestably acknowledged as coming from this stock. Matt. xii. 23. Have mercy on us.| That man has already a mea- sure of heavenly light who knows that he has no merit ; that his cry should be a ery for mercy ; that he must be fervent, and that in praying he must follow: Jesus Christ as the true Messiah, the son of David, expected from heaven. Verse 28. When he was come into the house] That is, the house of Peter at Capernaum, where he ordina- rily lodged. Believe ye that I am able to do this 2] Without faith Jesus does nothing to men’s souls now, no more than he did to their bodies in the days of his flesh. They said unto him, Yea, Lord.] Under a sense of our spiritual blindness we should have, Ist. A lively faith in the almighty grace of Christ. 2dly. A fervent, incessant cry for the communication of this grace. 3dly. A proper view of his incarnation, because it is through his union with our nature, and by his suffer- ings and death, we are to expect salvation. Verse 29. According to your faith] See on chap Where death has | viii. 13. 113 The dumb demoniac healed. A. M. 4031. : b/s) 80. And their eyes were opened ; An. Olymp. and Jesus straitly charged them, Gur z See that n know 1. saying, 7 See oman 31 *But they, when they were departed, spread abroad his fame in all that country. 32 9» As they went out, behold, they brought to him a dumb man possessed with a devil. 33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. 34 But the Pharisees said, ° He casteth out 2Chap. vili.4; xii. 16; xvii. 9; Luke v. 14——* Mark vii. 36. bSee chap. xii. 22; Luke xi. 14. © Chap. xii. 24; Mark iii. 22; habe xi. 15. ST. MATTHEW. The sick and diseased restored devils through the prince of the 4,™; 431 devils. 35 4 And Jesus went about all the cities and villages, “ teaching in their syna- gogues, and preaching the Gospel of the king dom, and healing every sickness and every disease among the people. 36 Ἵ f But when he saw the multitudes, he was moved with compassion on them, because they £ fainted, and were scattered abroad, ὃ as sheep having no shepherd. An. Olymp. CCL.3. ἃ Mark vi. 6; Luke xiii. 22, ε Chap. iv. 23.— Mark vi. 34. Verse 30. Straitly charged them] He charged them severely, from ἐνεβριμησατο, from ev, and βριμαομαι, to roar or storm with anger; he charged them, on pain of his displeasure, not to make it as yet public. See the reasons, chap. viii. 4. Verse 31. But they—spread abroad his fame] They should have held their peace; for to obey is better than sacrifice, 1 Sam. xv. 22; but man must always be wiser than God. However, it may be pro- fitable to remark, 1st. That honour pursues those who fly from it. 2dly. He who is thoroughly sensible of God’s mercy cannot dong contain his acknowledgments. 3dly. That God in general requires that what a man has received, for his own salvation, shall become sub- servient to that of others—Let your light so shine, &c. God chooses to help man by man, that all may be firmly knit together in brotherly love. Verse 32. A dumb man possessed with a devil.] Some demons rendered the persons they possessed paralytic, some blind, others dumb, &c. It was the interest of Satan to hide his influences under the ap- pearance of natural disorders. A man who does not acknowledge his sin to God, who prays not for salva- tion, who returns no praises for the mercies he is con- tinually receiving, may well be said to be possessed with a dumb demon. Verse 33. And when the devil was cast out, the dumb spake] The very miracle which was now wrought was to be the demonstrative proof of the Messiah’s being manifested in the flesh. See Isa. Χαχν. 5 Gs It was never so seen in Israel.| The greatest of the prophets has never been able to do such miracles as these. This was the remark ol the people; and thus we find that the poor and the simple were more ready to acknowledge the hand of God than the rich and the learned. Many miracles had been wrought in the course of this one day, and this excited their surprise. Verse 34. He casteth out devils through the prince of the devils.| This verse is wanting in both the Greek and Latin of the C. Beze, in another copy of the Itala, and in Hilary and Juvencus. But see on chap. xii. 24. It is a consummate piece of malice to attribute the works of God to the devil. Envy cannot suffer the approbation which is given to the excellencies of others Those whose hearts are possessed by this 114 ΞΟΥ, were tired and lay down—*Num. xxvii. 17; 1 Kings xxii. 17; Ezek. xxxiv. 5; Zech. x. 2. vice speak the very language of the devil. Calwnny is but a little distance from envy. Though all persons may not have as much envy as the Pharisees, yet they should fear having some degree of it, as all have the principle from whence it proceeds, viz. sin. Verse 35. Jesus went about all the cities and villa- ges] Of Galilee. See on chap. iv. 23, 24. A real minister of Jesus Christ, after his example, is neither detained in one place by a comfortable provision made by some, nor discouraged from pursuing his work by the calumny and persecution of others. It is proper to remark, that, wherever Christ comes, the proofs of his presence evidently appear: he works none but salutary and beneficial miracles, because his ministry is a ministry of salvation. Among the people.| Ev τὼ λαω. This clause is omitted by about fifly MSS., several of them of the first antiquity and authority; by the Complutensian, and by Bengel; by both the Syriac, both the Arabic, both the Persic; the Ethiopic, Gothic, Saxon, and all the Itala, except four. Griesbach has left it out of the text. Verse 36. Moved with compassion] EorAayyvicn, from oxAayyvov, a bowel. The Jews esteemed the bowels to be the seat of sympathy and the tender pas- sions, and so applied the organ to the sense. Exdayyvifoua signifies, says Mintert, “to be moved with pity from the very inmost bowels. It is an em- phatie word, signifying a vehement affection of com- miseration, by which the bowels and especially the heart is moved.” Both this verb and the noun seem to be derived from ozaw, to draw ; the whole intestinal canal, in the peristaltic motion of the bowels, being drawn, affected, and agitated with the sight of a dis- tressed or miserable object. Pity increases this mo- tion of the bowels, and produces considerable pain: hence σπλαγχνίζομαι, to have the bowels moved, signi- fies to feel pity or compassion at seeing the miseries of others. They fainted] Instead of εκλελυμενοι, fainted, all the best MSS., versions, and fathers, read ἐσκυλμενοι, grieved and melancholy. Kypke says σκυλλειν pro- perly signifies, to pluck off the hair, as persons do in extreme sorrow or distress. The margin says, They were tired and lay down. And were scattered abroad] Eppiupevor, thrown (78% The coprousness of the harvest, A.M. 4031. 37 Then saith he unto his dis- An. Olymp. ciples, ‘ The harvest truly is plen- CCL. 3. teous, but the labourers are few ; iLuke x. 2; John iv. 35. down, or, all along. They were utterly neglected as to the interests of their souls, and rejected by the proud and disdainful Pharisees. This people (οχλος, this mob) that knoweth not the law, is accursed, John vii. 49. Thus those execrable men spoke of the souls that God had made, and of whom they should have been the instructers. Those teachers, in name, have left their successors behind them; but, as in the days of Christ, so now, God has in his merey rescued the flock out of the hands of those who only fed upon their flesh, and clothed themselves with their wool. The days in which aman was obliged to give his property to what was ealled rue Church, for the salvation of his soul, Christ being left out of the question, are, thank God, nearly over and gone. Jesus is the true Shepherd ; without him there is nothing but fainting, fatigue, venation, and dispersion. O that we may be led out and in by him, and find pasture ! Verse 37. The harvest] The souls who are ready to receive the truth are very numerous ; but the labour- ers are few. There are multitudes of scribes, Phari- sees, and priests, of reverend and right reverend men ; but there are few that work. Jesus wishes for labour- ers, not gentlemen, who are either idle drones, or slaves to pleasure and sin, and nati consumere fruges τ Born to consume the produce of the soil.” It was customary with the Jews to call their rab- bins and students reapers ; and their work of instruction, the harvest. So in Idra Rabba, s.2. “The days are few ; the creditor is urgent ; the crier calls out in- cessantly ; and the reapers are few.” And in Pirkey Aboth: “The day is short, the work great, the work- men idle, the reward abundant, and the master of the household is urgent.” In all worldly concerns, if there be the prospect of much gain, most men are willing enough to labour; but if it be to save their own souls, or the souls of others, what indolence, backwardness, and carelessness! While their adversary, the devil, is going about as a roaring lion, seeking whom he may devour ; and a careless soul, and especially a careless minister is his especial prey. The place of the harvest is the whole earth: it sig- nifies little where a man works, provided it be by the appointment, in the Spirit, and with the blessing of God. Verse 38. That he will send forth labourers] Ozwe ἐκβαλλη epyatac, that he would thrust forth labourers. Those who are fittest for the work are generally most backward to the employment. The man who is for- ward to become a preacher knows little of Goa, of hu- man nature, or of his own heart. It is God’s province to thrust out such preachers as shall Jadour ; and it is our duty to entreat him to do so. A minister of Christ is represented as a day-labourer: he comes into the harvest, not to become Jord of it, not to live on the labour of others, but to work, and to labour his day. Though the work may be very severe, yet, to use a familiar expression, there is good wages in the harvest- 1 CHAP. ΙΧ. and the necessity of labourers. 38 * Pray ye therefore the Lord 4,M, 40) of the harvest, that he will send An, Olymp. forth labourers into his harvest. k2 Thess. iii. 1. home; and the day, though hot, is but a short one. How earnestly should the ‘flock of Christ pray to the good Shepherd to send them pastors after his own heart, who will feed them with knowledge, and who shall be the means of spreading the knowledge of his truth and the savour of his grace over the face of the whole earth ! “ The subject of fasting, already slightly noticed in the preceding notes, should be farther considered. In all countries, and under all religions, fasting has not only been considered a duty, but also of extraordi- nary virtue to procure blessings, and to avert evils. Hence it has often been practised with extraordinary rigour, and abused to the most superstitious purposes. There are twelve kinds of fasts among the Hindoos :— 1. The person neither eats nor drinks for a day and night. This fast is indispensable, and occurs twenty- nine times in the year. 2. The person fasts during the day, and eats at night. 3. The person eats nothing but fruits, and drinks milk or water. 4. He eats once during the day and night. 5. Eats one particular kind of food during the day and night, but as often as he pleases. 6. Called Chanderaym, which is, to eat on the first day, only one mouthful ; two on the second ; and thus continue increasing one mouthful every day for a month, and then decreasing a mouthful every day, till he leaves off where he began. 7. The person neither eats nor drinks for twelve days. 8. Lasts twelve days: the first three days he eats a little once in the day; the next three, he eats only once in the night ; the next three, he eats nothing, un- less it be brought to him; and, during the last three days, he neither eats nor drinks. 9. Lasts fifteen days. For three days and three nights, he eats only one handful at night; the next three days and nights, he eats one handful if it be brought him, if not, he takes nothing. Then he eats nothing for three days and three nights. The next three days and nights he takes only a handful of warm water each day. The next three days and nights he takes a handful of warm milk each day. 10. For three days and nights he neither eats nor drinks. He lights a fire, and sits at a door wheze there enters a hot wind, which he draws in with his breath. 11. Lasts fifteen days." Three days and three nights he eats nothing but leaves ; three days and three nights, nothing but the Indian fig; three days and three nights, nothing but the seed of ‘the lotus ; three days and three nights, nothing but peepul leaves ; three days and three nights, the expressed juice of a particular kind of grass called doobah. " 12. Lasts a week. First day he eats milk; se- cond, milk-curds; third, ghee, i. e. clarified butter ; fourth, cow’s urine; fifth, cow’s dung; sixth, water , seventh, nothing. 115 The twelve During every kind of fast, the person sleeps on the ground, plays at no game, has no connection with wo- men, neither shaves nor anoints himself, and bestows alms each day.—Aveen AKBERY, Vol. ill. p. 247-250. How much more simple and effectual is the way of salvation taught inthe Brstr! But, because it is /rue, it is not credited by fallen man. Fastine is, considered by the Mohammedans as an essential part of piety. Their orthodox divines term it the gate of religion. With them, it is of two kinds, voluntary and incumbent ; and is distinguished by the Moshman doctors into.three degrees: 1. The refrain- ing from every kind of nourishment or carnal indul- gence. 2. The restraining the various members from every thing which might excite. sinful or corrupt de- sires. 3. The abstracting the mind wholly from worldly cares, and fixing it exclusively upon God. ST. MATTHEW. disciples chosen. Their great annual fast is kept on the month Ramzan, or Ramadhan, beginning at the first new moon, and continuing until the appearance of the next; during which, it is required to abstain from every kind of nourishment from day-break till after sun-set of each day. From this observance none are excused but the sick, the aged, and children. ‘This is properly the Mohammedan Lent. See Hepayau, prel. Dis. p. Ly. LVI. It is worthy of remark, that these children of the Bridegroom, the disciples, did not mourn, were exposed to no persecution, while the Bridegroom, the Lord Je- sus, was wrth them : but after he had been taken from them, by death and his ascension, they did fest and mourn ; they were exposed to all manner of hardships, persecutions, and even death itself, in some of its worst forms. CHAPTER X. Jesus calls, commissions, and names his twelve disciples, 1—4. Mode of preaching, &c., 7-15. the objects of their ministry, 5, 6. cutions they would have to endure, and the support betraying his cause, in order to procure their personal safety, 26-39. Gives them particular instructions relatiwe to Foretells the afflictions and perse- they should receive, 16-25. Cautions them against And gives especial promises to those who should assist his faithful servants in the execution of their work, 40-42. A.M. 4031. Pg ND. when he had called unto him his twelve disciples, he gave them power ἢ against unclean spirits, to cast them out, and to heal all man- ner of sickness and all manner of disease. a Mark iii. 13, 14; vi. 7; Luke vi. 13; ix. 1. NOTES ON CHAP. X. Verse 1. Twelve disciples] Our Lord seems to have had the twelve patriarchs, heads of the congre- gation of Israel, in view, in his choosing twelve disci- ples. That-he had the plan of the ancient Jewish Church in his eye is sufficiently evident from chap. xix. 28; and from Luke x. 1; xxii. 30; John xvii. 1, &c., and Rey. xxi. 12-14. He gave them power against unclean spirits] The word κατα, against, which our translators have supplied in Italic, is found in many MSS. of good note, and in the principal versions. Here we find the first call to the Christian ministry, and the end proposed by the gommission given. ‘To call persons to the ministry belongs only to Him who can give them power to cast out unclean spirits. He whose ministry is not accom- panied with healing to diseased souls, was never called of God. But let it be observed, that, though the spi- ritual gifts requisite for the ministry must be supplied by God himself, yet this does not preclude the import- ance of human learning. No man can have his mind too well cultivated, to whom a dispensation of the Gos- pel is committed. The influence of the Spirit of God was no more designed to render human learning use- less, than that learning should be considered as super- seding the necessity of Divine inspiration. Verse 2. Apostles] This is the first place where 116 2 Now the names of the twelve 4M Ae) apostles are these: The first, Simon, An. Ooi * who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother ; ¢ John i. 42. > Or, over. the word is used. ἀποςολος, an apostle, comes from αποςελλω, 7 send a message. The word was anciently used to signify a person commissioned by a king to negotiate any affair between him and any other power or people. Hence αἀποςολοι and κηρῦκες, apostles and heralds, are of the satne import in Herodotus. See the remarks at the end of chap. iii. It is worthy of notice, that those who were Christ’s apostles were first his disciples ; to intimate, that men must be first taught of God, before they be sent of God. Jesus Christ never made an apostle of any man who was not first his scholar or disciple. These twelve apostles were chosen: 1. "That they might be with our Lord, to see and witness his miracles, and hear his doctrine. 2. That they might bear testimony of the former, and preach his truth to mankind. The first, Simon, who is called Peter, and Andrew his brother; &c.] We are not to suppose that the word πρωτος, first, refers to any kind of dignity, as some have imagined; it merely signifies the first in order—the person first mentioned. A pious man re- marks: “God here unites by grace those who were before united by nature.” Though nature cannot be deemed a step towards grace, yet it is not to be con- sidered as always a hinderance to it. Happy the bro- thers who are joint envoys of Heaven, and the parents who have two or more children employed as ambassa- 1 Their names A.M4031, 8. -Philip, and Bartholomew ; An. Chop. Thomas, and Matthew the publi- ate can; James the son of Alpheus, and Ticked whose surname was Thad- deus ; 4 “Simon the Canaanite, and Judas ° Isca- riot, who also betrayed him. 5 § These twelve Jesus sent forth, and 4 Luke vi. 15; Actsi. 13. © John xiii. 26—— Chap. iv. 15. See 2 Kings xvii. 24; John iv. 9, 20—— Chap. xv. 24; Acts dors for God! But this is a very rare case; and fa- mily compacts in the work of the ministry are dan- gerous and should be avoided. Verse 3. Bartholomew] Many are of opinion that this was Nathanael, mentioned John i. 46, whose name was probably Nathanael bar Talmai, Nathanael, the son of Talmai: here, his own name is repressed, and he is called Bar Talmai, or Bartholomew, from his Sather. Matthew the publican} The writer of this history. See the preface. James the son of Alpheus] This person was also called Cleopas, or Clopas, Luke xxiv. 18; John xix. 25. He had married Mary, sister to the blessed Vir- gin, John xix. 25. Verse 4. Simon] He was third son of Alpheus, and brother of James and Jude, or Judas, Matt. xiii. 55. The Canaanite] This word is not put here to sig- aify a particular people, as it is elsewhere used in the Sacred Writings; but it is formed from the Hebrew 3p kana, which signifies zealous, literally translated by Luke, chap. vi. 15, ζηλωτης; zelotes, or the zealous, probably from his great fervency in preaching the Gos- pel of his Master. But see Luke vi. 15. Judas Iscariot} Probably from the Hebrew wx ΠΥ ish kerioth, a man of Kerioth, which was a city in the tribe of Judah, Josh. xv. 25, where it is likely this man was born. As N1DW® iscara, signifies the qguinsy, or strangula- tion, and Judas hanged himself after he had betrayed our Lord, Dr. Lightfoot seems inclined to believe that he had his name from this circumstance, and that it was not given him till after his death. Who also betrayed him] Rather, even he who be- trayed him, or delivered him up ; for so, I think, 0 και παραδους αὐτὸν should be translated. The common translation, who atso betrayed him, is very exception- able, as it seems to imply, he was betrayed by some others, as well as by Judas. Verse 5. These twelve Jesus sent forth, and com- manded| To be properly qualified for a minister of Christ, a man must be, 1. filled with the spirit of ho- liness ; 2. called to this particular work ; 3. instruct- ed in its nature, &e.; and, 4. commissioned to go forth, and testify the Gospel of the grace of God. These are four different gifts which a man must re- ceive from God by Christ Jesus. To these let him add all the human qualifications he ean possibly attain ; as in his arduous work he will require every gift and every grace. Go not into the way the Gentiles] Our Leed CHAP. X. and commission. commanded them, saying, Go not 4,™. 4031. into the way of the Gentiles, and 4n. ae into any city of ®the Samaritans enter ye not: 6 " But go rather to the ‘lost sheep of the house of Israel. 7 * And as ye go, preach, saying, ! The king- dom of heaven is at hand. xiii. 46.—— Isa, liii. 6; Jer. 1. 6,17; Ezek. xxxiv. 5, 6, 16; 1 Pet. ii. 25. ——* Luke ix. 2.——! Chap. iii. 2; iv. 17; Luke x. 9. only intended that the first offers of salvation should be made to the Jewish people; and that the heathen should not be noticed in this first mission, that no stumbling-block might be cast in the way of the Jews. Into any city of the Samaritans enter ye not] The Samaritans had afterwards the Gospel preached to them by Christ himself, John iv. 4, &c., for the reason as- signed above. Such as God seems at first to pass by are often those for whom he has designed his greatest benefits, (witness the Samaritans, and the Gentiles in general,) but he has his own proper time to discover and reveal them. The history of the Samaritans is sufficiently known from the Old Testament. Properly speaking, the in- habitants of the city of Samaria should be termed Sa- maritans; but this epithet belongs chiefly to the people sent into that part of the promised land by Salmanezer, king of Assyria, in the year of the world 3283, when he carried the Israelites that dwelt there captives be- yond the Euphrates, and sent a mixed people, princi pally Cuthites, to dwell in their place. These were altogether heathens at first; but they afterwards in- corporated the worship of the true God with that of their idols. See the whole account, 2 Kings xvii. 5, ἄς. From this time they feared Jehovah, and served other gods till after the Babylonish captivity. From Alexander the Great, Sanballat, their governor, obtain ed permission to build a temple upon Mount Gerizim, which the Jews conceiving to be in opposition to their temple at Jerusalem, hated them with a perfect hatred, and would have no fellowship with them. The Sa- maritans acknowledge the Divine authority of the law of Moses, and carefully preserve it in their own cha- racters, which are probably the genuine ancient He- brew; the character which is now called Hebrew being that of the Chaldeans. The Samaritan Pentateuch is printed in the London Polyglott, and is an undeniable record. A poor remnant of this people is found still at Naplouse, the ancient Shechem; but they exist in a state of very great poverty and distress, and probably will soon become extinct. Verse 6. But go rather to the lost sheep, &c.| The Jewish Church was the ancient fold of God; but the sheep had wandered from their Shepherd, and were lost. Our blessed Lord sends these under-shepherds to seek, find, and bring them back to the Shepherd and Overseer of their souls. Verse 7. And as ye go, preach] ‘opevouevor de κηρύσσετε, and as you proceed, proclaim like heralds— make this proclamation wherever ye go, and while ye are journeying. Preach and travel; and, as ye travel 117 The apostles were to provide A. M. 4031. ae Mano 18 Heal the sick, cleanse the An. Olymp. lepers, raise the dead, cast out CCL 3. : 2 ———. devils: ™ freely ye have received, freely give. 9 »Provide °neither gold, nor silver, nor P brass in your purses, ST. MATTHEW. nothing for their journey 10 Nor scrip for your journey, 4,M. 1031 neither two coats, neither shoes, nor An. Olymp. yet ‘staves: *for the workman is τως worthy of his meat. . 11 sAnd into whatsoever city or town ye shall enter, inquire who in it is wor m Acts viii. 18, 20.—"1 Sam. ix. 7; Mark vi. 8; Luke ix. 3; x, 4; xxii. 35- © Or, Get. preach—proclaim salvation to all youmeet. Wherever the ministers of Christ go, they find lost, ruined souls ; and, wherever they find them, they should proclaim Jesus, and his power to save. For an explanation of the word proclaim or preach, see on chap. iii. 1. From this commission we learn what the grand subject of apostolic preaching was—THE KINGDOM oF HEAVEN Is AT HAND! ‘This was the great message. “They preached,” says Quesnel, “to establish the faith; the kingdom, to animate the hope; of heaven, to inspire the love of heavenly things, and the con- tempt of earthly; which zs at hand, that men may prepare for it without delay.” Verse 8. Raise the dead| This is wanting in the MSS. marked EKLMS of Griesbach, and in those marked BHV of Mathai, and in upwards of one hun- dred others. It is also wanting in the Syriac, (Vienna edition,) latter Persic, Sahidic, Armenian, Sclavonic, and in one copy of the Jtala; also in Athanasius, Basil, and Chrysostom. There is no evidence that the disciples raised any dead person previously to the resurrection of Christ. The words should certainly be omitted, unless we could suppose that the authority now given respected not only their present mission, but comprehended also their future conduct. But that our blessed Lord did not give this power to his dis- ciples at this time, is, I think, pretty evident from verse 1, and from Luke ix. 6, 10; x. 19, 20, where, if any such power had been given, or exercised, it would doubtless have been mentioned. Wetstezn has reject- ed it, and so did Griesbach in his first edition; but in the second (1796) he has left it in the text, with a note of doubtfulness. Freely ye have received, freely give.| A rule very necessary, and of great extent. A minister or labour- er in the Gospel vineyard, though worthy of his com- fortable support while in the work, should never preach for hire, or make a secular traffie of a spiritual work. What a scandal is it for a man to traffic with gifts which he pretends, at least, to have received from the Holy Ghost, of which he is not the master, but the dis- penser. He who preaches to get a living, or to make a fortune, is guilty of the most infamous sacrilege. Verse 9. Provide neither gold, nor silver, nor brass, in your purses] Eic tac ξωνας yor, in your GIRDLES. It is supposed that the people of the east carry their money in a fold of their girdles. ‘This is scarcely correct : they carry it in a purse in their bosom, under their girdles. This I have often observed. In a thousand instances an apostolic preacher, who goes to the wilderness to seek the lost sheep, will be exposed to hunger and cold, and other inconveniences ; he must therefore resign himself to God, depending on 118 P See Mark vi. 8 14 Gr. a staff: TLuke x.7; 1 Cor. ix. 7, ὅζο. " 1 Tim. ν. 18.—= Luke x. 8. his providence for the necessaries of life. If God have sent him, he is bound to suppurt him, and will do it: anxiety therefore, in him, is a double crime, as it in- sinuates a bad opinion of the Master who has employed him. Every missionary should make himself master of this subject. Have no money in your purse, is a command, obe- dience to which was secured by the narrow cirecum- stances of most of the primitive genuine preachers of the Gospel. Whole herds of friars mendicants have professed the same principle, and abandoned themselves to voluntary poverty ; but if the money be in the heart it is a worse evil. In the former case, it may be a temptation to sin; in the latter, it must be ruinous. Verse 10. Nor scrip for your journey] To carry provisions. This was called 9371 dormil, by the rabbins; it was a leathern pouch hung about their necks, in which they put their victuals. This was properly, the shepherd’s bag. Neither two coats, &c.| Nothing to encumber you Nor yet staves] Ῥαβδον, a staff, as in the margin, but, instead of paZdov, staff, which is the common read- ing, all the following MSS. and versions have ραβδους, staves, and CEFGKLMPS. V. ninety-three others, Coptic, Armenian, latter Syriac, one of the Jtala, Chrysostom, and Theophylact. This reading is of great importance, as it reconciles this place with Luke ix. 3, and removes the seeming contradiction from Mark vi. 8; as if he had said: “ Ye shall take no- thing to defend yourselves with, because ye are the servants of the Lord, and are to be supported by his bounty, and defended by his power. In a word, be like men in haste, and eager to begin the important work of the ministry. The sheep are lost—ruined : Satan is devouring them: give all diligence to pluck them out of the jaws of the destroyer.” The workman is worthy of his meat.| Tye tpodne αὐτου, of his maintenance. It is a maintenance, and that only, which a minister of God is to expect, and that he has a Divine right to; but not to make a for- tune, or lay up wealth: besides, it is the workman, he that /abours in the word and doctrine, that is to get even this. How contrary to Christ is it for a man to have vast revenues, as 2 minister of the Gospel, who ministers no Gospel, and who spends the revenues of the Church to its disgrace and ruin! Verse 11. Into whatsoever city or town ye shali enter] In the commencement of Christianity, Christ and his preachers were all zé¢nerant. Inquire who in it ts worthy] That is, of a good cha~ racter ; for a preacher of the Gospel should be careful of his reputation, and lodge only with those who are of a regular life. 1 How the disciples should conduct AM 4031. thy; and there abide till ye go An. Olymp. thence. 12 And when ye come into a house, salute it. 13 ‘And if the house be worthy, let your peace come upon it: “but if it be not worthy, let your peace return to you. 14 ἡ And whosoever shall not receive you, nor hear your words, when ye depart out of © Luke x. 5. x. 10, 11. u Psa. xxxv. 13. ¥ Mark vi. 11; Luke ix. 5; Ww Neh. v. 13; Acts xiii. 51; xviii. 6. CHAP. X. themselves in thew preaching. that house or city, * shake off the 4,M; 1031. dust of your feet. 15 Verily 1 say unto you, * It shall be more tolerable for the land of Sodom and Gomorrah, in the day of judgment, than for that city. 16 { ¥ Behold, I send you forth as sheep ir the midst of wolves: *be ye therefore wise as serpents, and * harmless ἢ as doves. * Chap. xi. 22, 24. Ὑ Luke x. 3.——* Rom. xvi. 19 ; Eph. v. 15. 41 Cor. xiv. 20; Phil. ii. 15-——» Or, simple. There abide till ye go thence.| Go not about from house to house, Luke x. 7. Acting contrary to this precept has often brought a great disgrace on the Gos- pel of God. Stay in your own lodging as much as possible, that you may have time for prayer and study. Seldom frequent the tables of the rich and great; if you do, it will unavoidably prove a snare to you. The unction of God will perish from your mind, and your preaching be only a dry barren repetition of old things; the bread of God in your hands will be like the dry, mouldy, Gibeonitish crusts, mentioned Josh. ix. 5. He who knows the value of time, and will redeem it from useless chit-chat, and trifling visits, will find enough for all the purposes of his own salvation, the cultivation of his mind, and the work of the ministry. He to wnom time is not precious, and who lives not by -ule, never finds time sufficient for any thing—is always embarrassed—always in a hurry, and never capable of bringing one good purpose to proper effect. Verse 12. Salute rt] λΛεγοντες, εἰρηνηὴ ev τω oko τούτω, saying, “ Peace be to this house.” This clause, which, as explanatory of the word aczacacée, is neces- sary to the connection in which it now stands, is added, by the MSS. D and L, and forty-three others, the Ar- menian, Ethiopic, Slavonic, Saxon, Vulgate, all the copies of the old Itala, Theophylact, and Hilary. The clause is also found in several modern versions. The modern Greek has λέγοντες εἰρηνὴ εἰς TO σκηπτι τοῦτο. The Italian, by Matthew, of Erberg, and of Diodati, renders it thus: Pace sia a questa casa. Peace be to this house. It is found also in Wirckliff, and in my old MS. Sevinge, pees he to this hous. Some suppose it is an addition taken from Luke ; but there is nearly as much reason to believe he took it from Matthew. Peace, nw, among the Hebrews, had a very ex- tensive meaning :—it comprehended all blessings, spirit- ual and temporal. Hence that saying of the rabbins, 2 ayddD maar Saw ody 5173 Gadal shalom, shecol haberacoth culoloth bo. Great is PEACE, for all other blessings are comprehended in it. To wish peace to a family, in the name and by the authority of Christ, was in effect a positive promise, on the Lord's side, of all the good implied in the wish. This was paying largely even beforehand. Whoever re- ceives the messengers of God into his house confers the highest honour upon Aimself, and not upon the preacher, whose honour is from God, and who comes with the blessings of life eternal to that man and his family who receives him. 1 In India, it is customary for a way-faring man, when night draws on, to enter a house, and simply say, “Sir, I am a guest with you this night.” If the owner cannot lodge him, he makes an apology, and the traveller proceeds to another house. Verse 13. If that house be worthy] If that family be proper for a preacher to lodge in, and the master be ready to embrace the message of salvation. Your peace] ‘The blessings you have prayed for shall come upon the family: God will prosper them in their bodies, souls, and substance. But if it be not worthy] As above explained. Let your peace] ‘The blessings prayed for, return to you. Προς τυμας exicpadyta, it shall turn back upon yourselves. They shall get nothing, and you shall have an increase.. The trials, disappointments, insults, and wants of the followers of Christ become, in the hand of the all- wise God, subservient to their best interests: hence, nothing can happen to them without their deriving profit from it, unless it be their own fault. Verse 14. Shake off the dust of your feet.| The Jews considered themselves defiled by the dust of a heathen country, which was represented by the pro- phets as a polluted land, Amos vii. 17,when compared with the land of Israel, which was considered as a holy land, Vizek. xlv. 1; therefore, to shake the dust of any city of Israel from off one’s clothes or feet was an emblematical action, signifying a renunciation of all farther connection with them, and placing them on a level with the cities of the Heathen. See Amos ix. 7. Verse 15. In the day of judgment] Or, punishment, —xpisewc. Perhaps not meaning the day of general judgment, nor the day of the destruction of the Jewish state by the Romans ; but a day in which God should send punishment on that particular city, or on that person, for their crimes. So the day of judgment of Sodom and Gomorrah, was the time in which the Lord destroyed them by fire and brimstone, from the Lord out of heaven. If men are thus treated for not receiving the preachers of the Gospel, what will it be to despise the Gospel itself{—to decry it—to preach the contrary— to hinder the preaching of it—io abuse those who do preach it in its purity—or to render it fruitless by calumnies and lies? Their punishment, our Lord in- timates, shall be greater than that inflicted on the inhabitants of Sodom and Gomorrah ! Verse 16. Behold, I send you forth as sheep m the midst of wolves} He who is called to preach the 119 Ihe apostles forewarned A.M. 4031. 17 But beware of men: for © they An, Olymp. will deliver you up to the councils, and ‘they will scourge you in their synagogues : © Chap. xxiv. 9; Mark xiii. 9; Luke xii. 11; xxi. 12. ST. MATTHEW. of approaching persecution 18 And ‘ye shall be brought 4,M, 4031. before governors and kings for my Aa. Oymp. sake, for a testimony against them ἘΞ and the Gentiles. 4 Acts v. 40. 6 Acts xii. 1; xxiv.10; xxv. 7, 23; 2'Tim. iv. 16, Gospel is called to embrace a state of constant labour, and frequent suffering. He who gets ease and pleasure, in consequence of embracing the minis- terial office, neither preaches the Gospel, nor is sent of God. Ifhe did the work of an evangelist, wicked men and demons would both oppose him. Wise (φρονιμοι prudent) as serpents, and harmless as doves.| This is a proverbial saying: so in Shir hashirim Rabba, fol. 16, ‘The holy blessed God said to the Israelites, Ye shall be towards me as upright as the doves ; but, towards the Gentiles, as cunning as serpents.” There is a beauty in this saying which is seldom observed. The serpent is represented as prudent to excess, being full of cunning, Gen. iii. 1; 2 Cor. xi. 3; and the dove is simple, even to stupidity, Hos. vii. 11; but Jesus Christ corrects here the cunning of the serpent, by the simplicity of the dove; and the too great simplicity of the dove, by the cunning of the serpent. For a fine illustration of this text, see the account of the Boiga :— “This species is remarkanly beautiful, compining the richest colours of the finest gems with the splendour of burnished gold, mingled with dark brown shades, which contrast and heighten its brilliant or- naments. The whole under surface of the head and body is of a silver white, separated from the chang- ing blue of the back by a golden chain on each side, the whole length of the body. This fine blue and silver, ornamented with gold, by no means give a full idea of the beautiful embroidery of the boiga. We must take in all the reflected tints of silver colour, golden yellow, red, blue, green, and black, mingled, and changing in the most extraordinary and beautiful manner possible; so that, when about to change its skin, it seems studded with a mixed assemblage of dia- monds, emeralds, topazes, sapphires, and rubies, under a thin transparent veil of bluish crystal. Thus, in the rich and torrid plains of India, where the most splendid gems abound, nature seems to have chosen to reunite them all, together with the noble metals, to adorn the brilliant robe of the boiga. This is one of the most slender of serpents in proportion to its length. The specimens in the royal collection, which exceed three feet in length, are hardly a few lines in diameter. The tail is almost as long as the body, and at the end is like a needle for fineness ; yet it is sometimes flattened above, below, and on the two sides, rendering it in some measure square. From the delicacy of its form, its movements are neces- sarily extremely agile; so that, doubling itself up several times, it can spring to a considerable distance, with great swiftness. It can twine and twist itself, most readily, and nimbly, around trees or other such bodies ; climbing, or descending, or suspending itself, with the utmost facility. The boiga feeds on small birds, which it swallows very easily, notwithstanding | 120 the small diameter of its body, in consequence of the great distensibility of its jaws, throat, and stomach, common to it with other serpents. It conceals itself under the foliage of trees, on purpose to surprise the small birds, and is said to attract them by a peculiar kind of whistling, to which the term of song has been applied; but we must consider this as an exaggera- tion, as its long divided tongue, and the conforma- tion of its other organs of sound, are only adapted for producing a hiss, or species of simple whistle, in- stead of forming a melodious assemblage of tones. Yet, if nature has not reckoned the boiga among the songsters of the woods, it seems to possess a more perfect instinct than other serpents, joined to more agile movements, and more magnificent ornament. In the isle of Borneo, the children play with the boiga, without the smallest dread. They carry it in their hands, as innocent as themselves, and twist it about their necks, arms, atd bodies, in a thousand directions. This circumstance brings to recollection that fine emblem of Candour and Confidence ima- gined by the genius of the ancients: a child smiling on a snake, which holds him fast in his convolutions. But, in that beautiful allegory, the snake is supposed to conceal a deadly poison; while the boiga returns caress for caress to the Indian children who fondle it, and seems pleased to be twisted about their deli- eate hands. As the appearance of such nimble and innocent animals in the forests must be extremely beautiful, displaying their splendid colours, and gliding swiftly from branch to branch, w..hout pos- sessing the smallest noxious quality, we might regret that this species should require a degree of heat greatly superior to that of our regions, and that it can only subsist near the tropics, in Asia, Africa, and America. It has usually a hundred and sixty-six large plates, and a hundred and twenty-eight pairs of small plates, but is subject to considerable variation. “ According to this representation, the boiga is not merely to be praised for its beauty, but may be said to fulfil the old maxim of combining the wisdom of the serpent with the harmlessness of the dove.” Cepede’s Hist. of Oviparous Quadrupeds and Serpents. Instead of axepacot, harmless, or as the Etymol. Mag. defines it, without mixture of evil, the Cod. Beze reads arAovoratot, semple—uncompounded,—so all the copies of the old Ttala, the Vulgate, and the Latin fathers ; but this curious and explanatory reading is found in no other Greek MS. Verse 17. But beware of men] Or, be on your guard against men, τῶν ανθρωπὼν THESE Men; 1. 6. your countrymen; those from whom you might have reasonably expected comfort and support; and es pecially those in power, who will abuse that power te oppress you. Councils] Συνεδοια, sanhedrins and synagogues See on chap. v. 99. “ By synagogues we inay under. i Directions jor confidence A. M4031. 19 ‘But when they deliver you Ἢ Givmp. up, take no thought how or what ——— ye shall speak: for Fit shall be given you in that same hour, what ye shall speak : 20 "For it is not ye that speak, but the Spirit of your Father which speaketh in you. 21 ‘And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against thezr parents, f Mark xiii. 11, 12, 13; Luke xii. 11; xxi. 14, 15.——s Exod. iv. 12; Jer. 1. 7. h2 Sam. xxiii. 2; Acts iv.8; vi. 10; 2 Tim. lv. 17.— Mic. vii. 6; ver. 35, 36; Luke xxi. ἰο. stand here, not the places of public worship, but as- semblies where ¢hree magistrates, chosen out of the principal members of the synagogue, presided to adjust differences among the people: these had power, in certain cases, to condemn to the scourge, but not to death. See Acts xxii. 19; 2 Cor. xi. 24, compa- red with Luke xii. 11.” See Lightfoot. Verse 18. Ye shall be brought before governors, &c.] “This affords a striking proof of the prescience of Christ. Who could have thought, at that time, that these despised and literate men could excite so much attention, and be called upon to apologize for the pro- fession of their faith before the tribunals of the most illustrious personages of the earth?” Wakefield. By governors and kings we may understand, the Roman proconsuls, governors of provinces, and the kings who were tributary to the Roman government, and the emperors themselves, before whom many of the primitive Christians were brought. For a testimony against them and the Gentiles.] That is, to render testimony, both to Jews and Gen- tiles, of the truth and power of my Gospel. Verse 19. Take no thought how or what ye shall speak| My μεριμνησετε----Π 6 not anxiously careful, because such anxiety argues distrust in God, and in- fallibly produces a confused mind. In such a state, no person is fit to proclaim or vindicate the truth. This promise, Jt shall be given you, &c., banishes all distrust and inquietude on dangerous occasions; but without encouraging sloth and negligence, and with- out dispensing with the obligation we are under to prepare ourselves by the meditation of sacred truths, by the study of the Holy Scriptures, and by prayer. It shall be given you in that same hour what] This clause is wanting inthe MSS. D and L, and several others, some versions, and several of the fathers ; but it is found in Mark xiii. 11, without any various read- ing; and in substance in Luke xi. 13. Verse 20. For it is—the Spirit of your Father, &c.] This was an extraordinary promise, and was literally fulfilled to those first preachers of the Gospel; and to them it was essentially necessary, because the New Testament dispensation was to be fully opened by their extraordinary inspiration. In a certain mea- sure, it may be truly said, that the Holy Spirit ani- mates the true disciples of Christ, and enables them to speak. The Head speaks in his members, by his 1 CHAP. X. an God wm ther trials. A. Μ᾿ 403 and cause them to be put to 4,M. 403 death. An. Olymp. CCL3. 22 And * ye shall be hated of all men for my names sake : ' but he that end - eth to the end shall be saved. 23 But ™ when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not "have gone over the cities of Israel, °till the Son of man he come. k Luke xxi. 17——! Dan. xii. 12, 13 ; chap. xxiv. 13 ; Mark xiii. 13.——® Chap. ii. 13 ; iv. 12; xii. 15; Acts viii. 1; ix. 25; xiv. 6. ἃ Or, end, or, finish. © Chap. xvi. 28. Spirit ; and it is the province of the Spirit of God to speak for God. Neither surprise, defect of talents, nor even ignorance itself, could hurt the cause of God, in the primitive times, when the hearts and minds of those Divine men were influenced by the Holy Spirit. Your Father] This is added to excite and increase their confidence in God. Verse 21. And the brother shall deliver up the brother, &c.| What an astonishing enmity is there in the soul of man against God and goodness! That men should think they did God service, in putting to death those who differ from them in their political or religious creed, is a thing that cannot be accounted for but on the principle of an indescribable depravity. O shame to men! devil with devil damn’d Firm concord holds, men only disagree Of creatures rational; though under hope Of heavenly grace ; and, God proclaiming peace, Yet live in hatred, enmity, and strife Among themselves, and levy cruel wars, Wasting the earth, each other to destroy ! Par. Lost, b. ii. 1. 496. Verse 22. Ye shall be hated of all men for my name’s sake] Because ye are attached to me, and saved from the corruption that is in the world; there- fore the world will hate you. ‘The laws of Christ condemn a vicious world, and gall it to revenge.” He that endureth to the end shall be saved| He who holds fast faith and a good conscience to the end, till the punishment threatened against this wicked people be poured out, he shall be saved, preserved from the destruction that shall fall upon the workers of iniquity. This verse is commonly understood to refer to the destruction of Jerusalem. Τ is also true that they who do not hold fast faith and a good con- science till death have no room to hope for an admis- sion into the kingdom of God. Verse 23. But when they persecute you] It is prudence and humility (when charity or righteousness obliges us not to the contrary) to avoid persecution. To deprive those who are disposed to do evil of the opportunities of doing it; to convey the grace which they despise to others; to accomplish God’s designs of justice on the former, and of mercy on the latter are consequences of the flight of a persecuted preach- er. This flight is a precept to those who are highly 121 The disciple is nor A M4031. 24 » The disciple is not above his An. Olymp. master, nor the servant above his CCL. 3. lord 25 It is enough for the disciple that he be ST. MATTHEW. above his master. as his master, and the servant as his ἀν δ΄. 4031 lord. If « they have called the mas- An. ee ter of the house * Beelzebub, how = much more shall they call them of his household? p Luke vi. 40; John xiii. 16; xv. 20——a Chap. xii. 24; Mark iii. 22; Luke xi. 15; John viii. 48, 52——" Gr. Beelzebul. necessary to the Church of Christ, an advice to those who might imprudently draw upon themselves perse- cution, and of indulgence for those who are weak.— But this flight is highly criminal in those mercenary preachers who, through love to their flesh and their property, abandon the flock of Christ to the wolf. See Quesnel. In this city, flee ye into another] There is a re- markable repetition of this clause found in the MSS. DL and eight others; the Armenian, Saxon, all the Ttala except three; Athan., Theodor., Tertul., Au- gust., Ambr., Hilar., and Juvencus. Bengel, in his gnomon, approves of this reading. On the above au- thorities Griesbach has inserted it in the text. It probably made a portion of this Gospel as written by Matthew. The verse in the MSS. is as follows :— But when they shall persecute you in this city, flee ye into another; and if they persecute in the other, flee ye unto another. Ye shall not have gone over (ended or finished, margin) the cities, &c.] The word τελεσητε here is generally understood as implying ¢o go over or through, intimating that there should not be time for the dis- ciples to travel over the cities of Judea before the de- struction predicted by Christ should take place. But this is very far from being the truth, as there were not less than forty years after this was spoken, before Jerusalem was destroyed : τελείων καὶ μανθαναντῶν are used by the Septuagint, 1 Chron. xxv. 8, for those who teach and those who learn. And τοῖς τελείοις is used by the apostle, 1 Cor. ii. 6, for those who are per- fectly instructed in the things of God. Ovid has used the Latin perficio, which answers to the Greek τελείοω in exactly the same sense. Phillyrides puerum cithara perfecit Achillem. “ Chiron Tavent the young Achilles to play on the harp.” For these reasons some contend that the pas- sage should be translated, Ye shall not have 1Nstruct- ED, i. e. preached the Gospel in the cities of Israel, tll the Son of man be come. The Greek divines call baptism τελείωσις or initiation. See Leigh. Crit. sacr. Fait. Amst. p. 326, 328. Dr. Lightfoot supposes the meaning to be: “ Ye shall not have travelled over the cities of Israel, preach- ing the Gospel, before the Son of man is revealed by his resurrection, Rom. i. 4; compare Acts iii. 19, 20, and v. 26. To you first, God, raising up his Son, sent him to bless you, &c. The epoch of the Messiah is dated from the resurrection of Christ.” After all, the place may be unaerstood literally ; for teAew rac πολεις, to finish the cities, is only a concise mode of speech, for teAew odov δια τας πολεις, to complete the journey through the cities. To finish the survey, to preach in every one :—tzll the Son of man be come, may refer either to the outpouring of the Spirit on the 122 day of pentecost, or to the subversion of the Jewish state. See Rosenmuller. Verse 24. The disciple is not above his master] Or in plainer terms, A scholar is not above his teacher. The saying itself requires no comment, its truth and reasonableness are self-evident, but to the spirit and design we should carefully attend. Jesus is the great teacher : we profess to be his scholars. He who keeps the above saying in his heart will never complain of what he suffers. How many irregular thoughts and affections is this maxim capable of restraming! A man is not a scholar of Christ unless he learn his doc- trine ; and he does not learn it as he ought unless he put it in practice. Verse 25. It is enough for the disciple that he be as his master] Can any man who pretends to be a scholar or disciple of Jesus Christ, expect to be treated well by the world? Will not the world love its own, and them only2 Why, then, so much impatience under sufferings, such an excessive sense of injuries, such delicacy? Can you expect any thing from the world better than you receive? If you want the ho- nour that comes from it, abandon Jesus Christ, and it will again receive you into its bosom. But you will, no doubt, count the cost before you do this. Take the converse, abandon the love of the world, &c., and God will receive you. Beelzebub| This name is variously written in the MSS. Beelzeboul, Beelzeboun, Beelzebud, but there is a vast majority in favour of the reading Beelzebul, which should, by all means, be insegted in the text in- stead of Beelzebub. See the reasons below, and see the margin. Tt is supposed that this idol was the same with by3 2121 Baalzebub the god fly, worshipped at Ekron, 2 Kings i. 2, &c., who had his name changed after- wards by the Jews to 27 993 Baal zebul, the dung god, a title expressive of the utmost contempt. It seems probable that the worship of this vile 140] con- tinued even to the time of our Lord; and the title, being applied by the Jews to our blessed Lord, af- fords the strongest proof of the inveteracy of their malice. Dr. Lightfoot has some useful observations on this subject, which I shall take the liberty to subjoin. ‘ For the searching out the sense of this horrid blas- phemy, these things are worthy observing. “JT. Among the Jews it was held, in a manner, for a matter of religion, to reproach idols, and to give them odious names. R. Akibah saith, Idolatry pol- lutes, as it is said, Thou shalt cast away the (idol) as something that is abominable, and thou shalt say to it, Get thee hence. (Esaias xxx. 22.) R. Lazar saith, Thou shalt say to it, Get thee hence : that which they call the face of God, let them call the face of a dog. That which they call DID }\y ein cos, the FOUN- 1 We should fear God 26 Fear them not therefore : ὅ for not be revealed; and hid that shall not be known. 27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, * Mark iv. 22; Luke viii. 17; xii. 2, 3. TAIN OF A cup, let them call Vp py ein kuts, the FOUNTAIN OF ToIL (or of flails.) That which they call ΤῊ gediyah, rorrwne, let them call x" geliya, a sTINK, &c.- That town which sometimes was called Bethel, was afterwards called Bethaven. See also the tract Schabbath. “TI. Among the ignominious names bestowed upon idols, the general and common one was S)a1 Zebul, DUNG, ora DUNGHILL. ‘ Hven to them that have stretched out their hands 9)2i2 bezebul in a dunghill, (that is, in an idol temple, or in idolatry,) there is hope. Thou canst not bring them (into the Church) because they have stretched forth their hands bezebul, in a dung- hill. But yet you cannot reject them, because they have repented.’ And a little after, He that sees them dunging, poara, (that is, sacrificing,) to an idol, let him say, Cursed be he that sacrifices to a strange god. Let them, therefore, who dare, form this word in Matthew into Beelzebub. Tam so far from doubting that the Pharisees pronounced the word BEELZEBUL, and that Matthew so wrote it, that I doubt not but the sense fails if it be writ otherwise. “II. Very many names of evil spirits, or devils, occur in the Talmud, which it is needless here to mention. Among all the devils, they esteemed that devil the worst, the foulest, as it were, the prince of the rest, who ruled over the idols, and by whom ora- eles and miracles were given forth among the Hea- thens and idolaters. And they were of this opinion for this reason, because they held idolatry, above all other things, chiefly wicked and abominable, and to be the prince and head of evil. This demon they ealled 5)33 $2 Baal-zebul, not so much by a proper hame, as by one more general and common; as much as to say, the lord of idolatry: the worst devil, and the worst thing: and they called him the prince of devils, because idolatry is the prince (or chief) of wickedness.” Verse 26. Fear them not] A general direction to all the persecuted followers of Christ. Fear them not, for they can make you suffer nothing worse than they have made Christ suffer; and under all trials he has promised the most ample support. For there is nothing covered, &c.] God sees every | thing: this is consolation to the upright, and dismay to the wicked ; and he will bring into judgment every work, and every secret thing, whether good or bad. Keel. xii. 14. : Verse 27. What I tell you in darkness] A man ought to preach that only which he has learned from God’s Spirit, and his testimonies ; but let him not pre- tend to bring forth any thing new, or mysterious. There is nothing that concerns our salvation that is newer ie | CHAP. X. rathe> than man _ A.M. 4031 that preach ye upon the house Wy ie: tops. An. Olymp. Ρ ὍΘΙ 3. 28 *And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. 1158. ili. 12, 13; Luke xii. 4; 1 Pet. iii. 14. than the new covenant ; and in that there are, properly speaking, no mysteries: what was secret before is now made manifest in the Gospel of the ever-blessed God. See Eph. iii. 1-12. What ye hear in the ear] The doctor who explained the law in Hebrew had an interpreter always by him, in whose ears he softly whispered what he said ; this interpreter spoke aloud what had been thus whispered to him. Lightfoot has clearly proved this in his Hore Talmudice, and to this custom our Lord here evidently alludes. The spirit of our Lord’s direction appears to be this: whatever I speak to you is for the benefit of mankind,—keep nothing from them, declare ex- plicitly the whole counsel of God ; preach ye, («npufare proclaim,) on the house-tops. The houses in Judea were flat-roofed, with a ballustrade round about, which were used for the purpose of taking the air, prayer, meditation, and it seems, from this place, for announcing things in the most public manner. As there are no bells among the Turks, a crier proclaims all times of public worship from the house-tops. Whoever will give himself the trouble to consult the following scrip- tures will find a variety of uses to which these house- tops were assigned. Deut. xxii. 8; Josh. ii. 6; Judg. ix. 51; Neh. viii. 16; 2 Sam. xi. 2; 2 Kings xxiii. 12; Isa. xv. 3; Jer. xxxii. 29, and Acts x. 9. Lightfoot thinks that this may be an allusion to that custom, when the minister of the synagogue, on the Sabbath eve, sounded with a trumpet six times, upon the roof of a very high house, that from thence all might have notice of the coming in of the Sabbath. The first blast signified that they should leave off their work in the field: the second that they should cease from theirs in the city : the ¢hird that they should light the Sabbath candle, &e. Verse 28. Fear not them which kill the body] Tov αποκτεινοντων. Those who slay with acts of cruelty, alluding probably to the cruelties which persecutors should exercise on his followers in their martyrdom. But are not able to kill the soul. Hence we find that the body and the soul are distinct principles, for the body may be slain and the soul escape ; and, secondly, that the soul is immaterial, for the murderers of the body are not able, μη δυναμενων, have it not in their power, to injure it. Fear him] It is not hell-fire we are to fear, but it is God; without the stroke of whose justice hell itself would be no punishment, and whose frown would render heaven itself insupportable. What strange blindness is it to expose our souls to endless ruin, which should enjoy God eternally; and to save and pamper the body, by which we enjoy nothing but the creatures, and them only for a moment! 123 The necessity of faithfulness A.M. 4031. 99 Are not two sparrows sold for a An, Olymp. ἃ farthing? and one of them shall not OSs _ fall onthe ground without your Father. 30 ¥ But the very hairs of your head are all numbered. 31 Fear ye not therefore, ye are of more value than many sparrows. ST. MATTHEW. in the cause of Chrast. A. M. 4031, 32 τ Whosoever therefore shall ἂν δα aS confess me before men, * him will I An. Olymp. confess also before my Father which ————— is in heaven. 33 ¥ But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. os It ‘is in value half penny farthing in the original, as being the tenth part of the Roman penny. See on chap. xviii. 28. v1 Sam. xiv. 45; 2 Sam xiv. 11; Luke xxi. 18; Acts xxvii 34. w Luke xii. 8; Rom. x. 9, 10. x Rev. 111, 5——Y Mark viii. 38; Luke ix. 26; 2 Tim. ii. 12. Verse 29. Are not two sparrows sold for a far- thing 2] Accapiov. A Roman as was one-tenth of a DENARIUS, Which was about sevenpence-halfpenny, and one-tenth of sevenpence-halfpenny makes just three Sfarthings. The word accapiov, which we translate farthing, is found among the rabbins in the word 1D°p aisar, which, according to Maimonides, is equal to four grains of silver, but is used among them to express a thing of the lowest, or almost no value. Our Lord seems to have borrowed the expression, One of them shall not fall on the ground, &c., from his own countrymen. In Bereshith Rabba, sec. 79, fol. 77, it is said: In the time in which the Jews were compelled to apostatize, Rab. Simeon, Ben. Jochai, and Eliezer his son hid themselves in a cave, and lived upondry husks. After thirteen years they came out; and, sitting at the mouth of the cave, they observed a fowler stretching his nets to catch birds; and as often as the Bath Kol said 012° dimos, escape ! the bird escaped ; but when it said Ndyp2d spicula, a dart, the bird was taken. ‘Then the rabbin said, Even a bird is not taken without Heaven, i. e. without the will of God, how much less the life of man! The doctrine intended to be incul- cated is this: The providence of God extends to the minutest things ; every thing is continually under the government and care of God, and nothing oceurs without his will or permission; if then he regards sparrows, how much more man, and how much more still the soul that trusts in him! Fall on the ground] Instead of ἐπὶ τὴν γην, Origen, Clement, Chrysostom, Juvencus, and six MSS. of Mathai, read εἰς τὴν παγιδα, into a snare. Bengel con- jectures that it might have been written at first, ἐπὶ την παγην ; that the first syllable πὰ being lost out of the word, γην, the earth, instead of παγην, snare, be- came the common reading. Without your Father.] Without the will of your Father : τῆς βουλης, the will or counsel, is added here by Origen, Coptic, all the Arabic, latter Persic, Gothic, all the Itala except two ; Tert., Iren., Cypr., Novatian, and other Latin fathers. If the evidence be consi- dered as insufficient to entitle it to admission into the tert, let it stand there as a supplementary ztalic word, necessary to make the meaning of the place evident. All things are ordered by the counsel of God. This is a great consolation to those who are tried and afflicted. The belief of an all-wise, all-directing Providence, is a powerful support under the most grievous accidents of life. Nothing escapes his mer- eiful regards, not even the smallest things of which 124 he may be said to be only the creator and preserver ; how much less those of whom he is the Father, Saviour, and endless felicity! See on Luke xii. 7. Verse 30. But the very hairs of your head are all numbered.| Nothing is more astonishing than the care and concern of God for his followers. The least cir- cumstances of their life are regulated, not merely by that general providence which extends to all things, but by a particular providence, which fits and directs all things to the design of their salvation, causing them all to co-operate for their present and eternal good. Rom. v. 1-5. Verse 31. Fear ye not—ye are of more value} ὁ None can estimate the value of a soul, for which Christ has given his blood and life! Have confidence in his goodness ; for he who so dearly purchased thee will miraculously preserve and save thee. Did the poet intend to contradict Christ when he said :-— “ He sees with equal eye, as God of all, A wero perish, or a sparrow fall 2” How cold and meagre is this shallow deistical say- ing! But could the poet mean, that a sparrow is of as much worth in the sight of God, who regards (if we may believe him) things only in general, as an im- mortal soul, purchased by the sacrifice of Christ ? Verse 32. Whosoever therefore shall confess me before men] That is, whosoever shall acknowledge me to be the Messiah, and have his heart and dife regulated by my spirit and doctrine. It is not merely sufficient to have the heart right before God; there must be a firm, manly, and public profession of Christ before men. ‘I am no hypocrite,” says one ; neither should you be. “1 will keep my religion to myself,” i. e. you will not confess Christ before men; then he will renounce you before God. We confess or own Christ when we own his doctrine, his ministers, his servants, and when no fear hinders us from supporting and assisting them in times of ne- cessity. Verse 33. Whosoever shall deny me] Whosoever prefers his worldly interest to his duty to God, sets a greater value on earthly than on heavenly things, and prefers the friendship of men to the approbation of Gop. Let it be remembered, that to be renounced by Christ is to have him neither for a Mediator nor Saviour. To appear before the tribunal of God with- out having Christ for our Advocate, and, on the con- trary, to have him there as our Judge, and a witness against us,—how can a man think of this and not die with horror! 1 Nothing 1s to be A.M. 4031. 84. * Think not that I am come to An. Olymp. send peace on earth: I came not to send peace, but a sword. 35 For I am come to set a man at variance “against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. 36 And "ἃ man’s foes shall be they of his own household. ® Luke xii. 49, 51, 52, 53.——* Mic. vii. 6.——> Psa. xli. 9; lv. 13; Mic. vii. 6; John xiii. 18. Verse 34. Think not that Iam come to send peace, &c.] The meaning of this difficult passage will be plain, when we consider the import of the word peace, and the expectation of the Jews. 1 have already had occasion to remark, (ver. 12,) that the word Ὁ shalom, rendered by the Greeks εἰρηνη, was used among the Hebrews to express all possible blessings, temporal and spiritual; but especially the former.— The expectation of the Jews was, that, when the Messiah should come, all temporal prosperity should be accumulated on the land of Judea; therefore τὴν ynv, in this verse, should not be translated the earth, but this land. The import of our Lord’s teaching here is this, Do not imagine, as the Jews in general vainly do, that I am come to send forth, (θαλλειν,) by forcing out the Roman power, that temporal prosperity which they long for; I am not come for this purpose, but te send forth (βαλλειν) the Roman sword, to cut off a disobedient and rebellious nation, the cup of whose iniquity is already full, and whose crimes cry aloud for speedy vengeance. See also on Luke xii. 49. From the time they rejected the Messiah, they were a prey to the most cruel and destructive factions; they employed their time in butchering one another, till the Roman sword was unsheathed against them, and desolated the land. Verse 35. I am come to set a man at variance] The spirit of Christ can have no union with the spirit of the world. Even a father, while unconverted, will oppose a godly child. Thus the spirit that is in those who sin against God is opposed to that spirit which is in the followers of the Most High. It is the spirits then that are in opposition, and not the persons. Verse 36. A man’s foes shall be they of his own household.] Our Lord refers here to their own tradi- tions. So Sofa, fol. 49. “A little before the coming of the Messiah, the son shall insult the father, the daughter rebel against her mother, the daughter-in- law against her mother-in-law ; and each man shall have his own household for his enemies.” Again, in Sanhedrin, fol. 97, it is said: “In the age in which the Messiah shall come, the young men shall turn the elders into ridicule; the elders shall rise up against the youth, the daughter against her mother, the daugh- ter-in-law against her mother-in-law ; and the men of that age shall be excessively impudent; nor shall the son reverence his father.” These are most remark- able sayings, and, by them, our Lord shows them that he was the Messiah, for all these things literally took 1 CHAP. X. preferred before Christ 37 ° He that loveth father ormother 4,™, 0°). more than me, is not worthy of me : an Chay. and he that loveth son or daughter —- more than me, is not worthy of me. 38 ‘And he that taketh not his cross, and followeth after me, is not worthy of me. 39 © He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. © Luke xiv. 26.——4 Chap. xvi. 24; Mark viii. 34; Luke ix. 23, xiv. 27. © Chap. xvi. 25; Luke xvii. 33; John xii. 25. place shortly after their final rejection of Christ. See the terrible account, given by Josephus, relative to the desolations of those times. Through the just judg- ment of God, they who rejected the Lord that bought them became abandoned to every species of iniquity ; they rejected the salvation of God, and fell into the condemnation of the devil. Father Quesnel’s note on this place is worthy οἱ deep attention. ‘The father (says he) is the enemy of his son, when, through a bad education, an irregular love, and a cruel indulgence, he leaves him to take a wrong bias, instructs him not in his duty, and fills his mind with ambitious views. The son is the father’s enemy, when he is the occasion of his doing injustice, in order to heap up an estate for him, and to make his fortune. The mother is the daughter's enemy, when she instructs her to please the world, breeds her up in excess and vanity, and suffers any thing scandalous or unseemly in her dress. The daughter is the mother’s enemy, when she becomes her idol, when she engages her to comply with her own irregular inclinations, and to permit her to frequent balls and plays. The master is the enemy of his servant, and the servant that of his master, when the one takes no care of the other’s salvation, and the latter is subservient to his master’s passions.” Verse 37. He that loveth father or mother more than me] He whom we love the most is he whom we study most to please, and whose will and interests we prefer in afl cases. If, in order to please a father or mother who are opposed to vital godliness, we aban- don God’s ordinances and followers, we are unworthy of any thing but hell. Verse 38. He that taketh not his cross] i. e. He who is not ready, after my example, to suffer death in the cause of my religion, is not worthy of me, does not deserve to be called my disciple. This alludes to the custom of causing the criminal to bear his own cross to the place of execution: so Plutarch, Exacoc των κακουργων exdepet Tov αὐτου cav- pov. Each of the malefactors carries on his own cross. See John xix. 17. Verse 39. He that findeth his life, &c.| i. 6. He who, for the sake of his temporal interest, abandons his spiritual concerns, shall lose his soul ; and he who, in order to avoid martyrdom, abjures the pure religion of Christ, shall lose his sou?, and perhaps his life too He that findeth his life shall lose it, was literally ful- filled in Archbishop Cranmer. He confessed Christ 125 Kundnesses done to the disciples A.M. 4031. f ; in, ΠΟ He that receiveth you, An. Olymp. receiveth me; and he that receiv- eth me, receiveth him that sent me. 41 8 He that receiveth a prophet in the name of a prophet, shall receive a prophet’s re- ward; and he that receiveth a righteous man ST. MATTHEW. of Christ are done to himself. in the name of a righteous man, shall AM receive a righteous man’s reward. An. ΟΡ 42. " And whosoever shall give to “= drink unto one of these little ones, a cup of cold water only, in the name of a disciple, verily I say unto you, he shall inno wise lose his reward fChap. xviii. 5; Luke ix. 48; x. 16; John xiii. 20; Gal. iv. 14 &1 Kings xvii. 10; xviii. 4; 2 Kings iv. 8. h Chap. viii. 5, 6; xxv. 40; Mark ix. 41; Heb. vi. 10. against the devil. and his eldest son, the pope. He ~vas ordered to be burnt: to save fis life he recanted, and was, notwithstanding, durnt. Whatever a man sacrifices to God is never dost, for he finds it again in God. There is a fine piece on this subject in Juvenal, Sat. viii. 1. 80, which deserves to be recorded here. ambigue si quando citabere testis Incertaeque rei, Phalaris licet imperet ut sis Falsus, et admoto dictet perjuria tauro, Summum crede nefas anima preeferre PUDORI Et propter viram VIVENDI perdere causas. If ever call’d To give thy witness in a doubtful case, Though Phalaris himself should bid thee “ie, On pain of torture in his flaming bull, Disdain to barter innocence for life ; To which life owes its lustre and its worth. Wakefield. Verse 40. He that receiveth you] Treats you kindly, eceiveth me; I will consider the kindness as shown to myself ; for he who receiveth me, as the true Mes- siah, receiveth that God by whose counsels and through whose love I am come. Verse 41. He that receiveth a prophet] Upodnzny, a teacher, not a foreteller of futwre events, for this is not always the meaning of the word; but one com- missioned by God te teach the doctrines of eternal life. It is no small honour to receive into one’s house a minister of Jesus Christ. Every person is not ad- mitted to exercise the sacred ministry ; but»none are excluded from partaking of its grace, its spirit, and its reward. If the teacher should be weak, or even if he should be found afterwards to have been worth- less, yet the person who has received him in the name, under the sacred character, of an evangelist, shall not Jose his reward; because what he did he did for the sake of Christ, and through love for his Church. Many sayings of this kind are found among the rabbins, and this one is common: ‘“ He who receives a learned man, or an elder, into his house, is the same as if he had received the Shekinah.” And again: ‘“‘ He who speaks against a faithful pastor, it is the same as if he had spoken against God himself.” See Schoettgen. Verse 42. A cup of cold water] Ὕδατος, of water, [15 not in the common text, but it is found in the Codex Beze, Coptic, Armenian, Gothic, Anglo-Saxon, Slavo- nic, all copies of the Itala, Vulgate, and Origen. It is necessarily undertsood; the ellipsis of the same substantive is frequent, both in the Greek and Latin writers. See Wakefield. Little ones| My apparently mean and generally despised disciples. But a cup of water in the eastern countries was not a matter of small worth. In India, the Hindoos go sometimes a great way to fetch it, and then boil it that it may do the less hurt to travellers when they are hot; and, after that, they stand from morning to night in some great road, where there is neither pit nor rivulet, and offer it, in honour of their god, to be drunk by all passengers. This necessary work of charity, in these hot countries, seems to have been practised by the more pious and humane Jews; and our Lord assures them that, if they do this in λὲς name, they shall not lose their reward. See the Asiatic Miscellany, vol. ii. p. 142. Verily—he shall in no wise lose his reward.) The rabbins have a similar saying : “‘ He that gives food to one that studies in the law, God will bless him in this world, and give him a lot in the world to come.” Syn. Sohar. Love heightens the smallest actions, and gives a worth to them which they cannot possess without it. Under a just and merciful God every sin is either punished or pardoned, and every good action rewarded. The most indigent may exercise the works of mercy and charity ; seeing even a cup of cold water, given in the name of Jesus, shall not lose its reward. How astonishing is God’s kindness! It is not the rich merely whom he calls on to be charitable; but even the poor, and the most impoverished of the poor! God gives the power and inclination to be charitable, and then rewards the work which, it may be truly said, God himself hath wrought. It is the name of Jesus that sanctifies every thing, and renders services, in themselves comparatively contemptible, of high worth in the sight of God. See Quesnel. CHAPTER ΧΙ. Christ, having finshed his instructions to his disciples, departs to preach in different cities, 1. two of his disciples to him to inquire whether he were the Christ, 2-6. He uporaids the Jews with their capriciousness, 16-19. John, 7-15 126 John sends Christ’s testimony concernmg The condemnation of Chorazin 1 John the Baptist sends two tion of his Son, 27. souls, 28-30. AM. 4031. AND it came to pass, when An. seat Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. 2 9 * Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3 And said unto him, Art thou © he that should come, or do we look for another ? a Luke vii. 18, 19, &«.—— Chap. xiv. 3. © Gen. xlix. 10; Num. xxiv. 17; Dan. ix. 24; John vi. 14. d]sa. xxix. 18; xxxv. 4, 5,6; xlii. 7; John 11. 23; iii. 2; v. 36; x. 25, 38; xiv. NOTES ON CHAP. XI. Verse 1. This verse properly belongs to the preced- ing chapter, from which it should on no account be se- parated; as with that it has the strictest connection, but with ‘his it has none. To teach and to preach] To teach, to give private instructions to as many as came unto him; and ¢o preach, to proclaim pudlicly, that the kingdom of God is at hand; two grand parts of the duty of a Gospel minister. Their cities] The cities of the Jews. Verse 2. John had heard in the prison] John was cast into prison by order of Herod Antipas, chap. xiv. 3, &c., (where see the notes,) a little after our Lord began his public ministry, chap. iv. 12; and after the first passover, John iii. 24. Verse 3. Art thou he that should come] O epyo- μενος, he that cometh, seems to have been a proper name of the Messiah ; to save or deliver is necessarily implied. See on Luke vii. 19. There is some difficulty in what is here spoken of John. Some have thought he was utterly ignorant of our Lord’s Divine mission, and that he sent merely for his own information; but this is certainly inconsistent with his own declaration, Luke iii. 15, &c.; John i. 15, 26, 33, iii. 28, &e. Others suppose he sent the message merely for the instruction of his disciples ; that, as he saw his end approaching, he wished them to have the fullest conviction that Jesus was the Mes- siah, that they might attach themselves to him. A third opinion takes a middle course between the two former, and states that, though John was at first perfectly convinced that Jesus was the Christ, yet, en- tertaining some hopes that he would erect a secular kingdom in Judea, wished to know whether this was likely to take place speedily. It is very probable that John now began, through the length of his confine- ment, to entertain doubts, relative to his kingdom, which perplexed and harassed his mind; and he took the most reasonable way to get rid of them at once, viz. by applying to Christ himself. Two of his disciples] Instead of dvo, two, several excellent MSS., with both the Syriac, Armenian, Go- thic, and one copy of the Jtala, have δια, by ; he sent by his disciples. 1 CHAP. XI. and Bethsaida, and Capernaum, for their unbelief and impenitence, 20-24. for revealing the Gospel to the simple-hearted, 25, 26. Invites the distressed to come unto him, and gies them the promise of rest for their of his discyples to Christ Praises the Divine wisdom Shows that none can know God but by the revela- 4 Jesus answered and said unto 4,™M, 4031 them, Goand show John again those An. iva. CCL.3 things which ye do hear and see : 5 ‘The blind receive their sight, and the lame walk; the lepers are cleansed, and the deaf hear; the dead are raised up, and “ the poor have the Gospel preached to them : 6 And blessed is he, whosoever shall not ‘be offended in me. 11. 6158. Ixi. 1; Lukeiv. 18; James ii. 5—‘Chap. xiil. 57; xxiv. 10; Xxvi. 31; Rom. ix. 80, 33; 1 Cor. i. 23; Gal. v. 11; 1 Pet. ii. 8. Verse 4. Go and show John the things—ye do hear and see] Christ would have men to judge only of him and of others by their works. This is the only safe way of judging. A man is not to be credited because he professes to know such and such things; but be- cause he demonstrates by his conduct that his preten- sions are not vain. Verse 5. The blind receive their sight, &c.] Ava- βλέπωσι, look upwards, contemplating the heavens which their Lord hath made. The lame walk] Περιπατωσι, they walk about; to give the fullest proof to the multitude that their cure was real. These miracles were not only the most convincing proofs of the supreme power of Christ, but were also emblematic of that work of salvation which he effects in the souls of men. 1. Sinners are blind; their understanding is so darkened by sin that they see not the way of truth and salvation. 2. They are lame —not able to walk in the path of righteousness. 3. They are leprous, their souls are defiled with sin, the most loathsome and inveterate disease ; deepening in themselves, and infecting others. 4. They are deaf to the voice of God, his word, and their own con- science. 5. They are dead in trespasses and sins; God, who is the life of the soul, being separated from it by iniquity. Nothing less than the power of Christ can redeem from all this ; and, from all this, that power of Christ actually does redeem every penitent believing soul. Giving sight to the blind, and raising the dead, are allowed by the ancient rabbins to be works which the Messiah should perform, when he should manifest himself in Israel. The poor have the Gospel preached to them.| And what was this Gospel? Why, the glad tidings that Jesus Christ came into the world to save sinners: that he opens the eyes of the blind; enables the lame to walk with an even, steady. and constant pace in the way of holiness; cleanses the lepers from all the de- filement of their sins; opens the ears of the deaf to hear his pardoning words ; and raises those who were dead in trespasses and sins to Jive in union with him- self to all eternity. Verse 6. Blessed is he whosoever shall not be of- fended inme.] Or, Happy is he who will not be stum- | bled at me; for the word σκανδαλίζεσθαι, in its roo 127 The exalted character A.M, 4031. 7 9] & And as they departed, Jesus An. Olymp. began to say unto the multitudes CCL3 concerning John, What went ye out into the wilderness to see? © A reed shaken with the wind ? 8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. 9 But what went ye out for to see? A pro- Luke vii. 24——2 Eph. iv. 14. ——' Chap. xiv. 5; xxi. 26; Luke ST. MATTHEW. of John the Baptist i and 4, Maat. phet? yea, I say unto you, yee: more than a prophet : 10 For this is he of whom it is written, * Behold, I send my messenger be- fore thy face, which shall prepare thy way before thee. 11 Verily I say unto you, Among them that are born of women, there hath not risen a greater than John the Baptist: notwithstand- i. 763 vii. 26.—* Mal. iii. 1; Mark i. 2; Luke i. 76; vii. 27. signifies to hit against or stumble over a thing, which one may meet with in the way. The Jews, as was before remarked, expected a temporal deliverer. Many might be tempted to reject Christ, because of his mean appearance, &c., and so lose the benefit of salvation through him. To instruct and caution such, our blessed Lord spoke these words. By his poverty and meanness he condemns the pride and pomp of this νου. He who will not hwmbdle himself, and become base, and poor, and vile in his own eyes, cannot enter into the kingdom of God. ΤΊ is the poor, in general, who hear the Gospel ; the rich and the great are either too busy, or too much gratified with temporal things, to pay any attention to the voice of God. Verse 7. What went ye out into the wilderness to 566] ‘The purport of our Lord’s design, in this and the following verses, is to convince the scribes and Pharisees of the inconsistency of their conduct in ac- knowledging John Baptist for a divinely authorized teacher, and not believing in the very Christ which he pointed out to them. He also shows, from the excel- lencies of John’s character, that their confidence in him was not misplaced, and that this was a farther argu- ment why they should have believed in him, whom the Baptist proclaimed as being far superior to himself. A reed shaken with the wind?) An emblem of an irresolute, unsteady mind, which believes and speaks one thing to-day, and another to-morrow. Christ asks these Jews if they had ever found any thing in John like this: Was he not ever steady and uniform in the testimony he bore tome? The first excellency which Christ notices in John was his steadiness ; convinced once of the truth, he continued to believe and assert it. This is essentially necessary to every preacher, and to every private Christian. He who changes about from opinion to opinion, and from one sect or party to another, is never to be depended on; there is much reason to believe that such a person is either mentally weak, or has never been rationally and di- vinely convinced of the truth. Verse 8. A man clothed in soft rament?] A se- cond excellency in John was, his sober and mortified life. A preacher of the Gospel should have nothing about him which savours of effeminacy and worldly pomp: he is awfully mistaken who thinks to prevail on the world to hear him and receive the truth, by sonforming himself to its fashions and manners. Ex- cepting the mere colour of his clothes, we can scarcely now distinguish a preacher of the Gospel, whether in the establishment of the country, or out of it, from the 128 merest worldly man. Ruffles, powder, and fribble seem universally to prevail. Thus the Church and the world begin to shake hands, the latter still retaining its enmity toGod. How canthose who profess to preach the doctrine of the cross act in this way? Is not a worldly-minded preacher, in the most peculiar sense, an abomination in the eyes of the Lord? Are in kings’ houses.|_ A third excellency in John was, he did not affect high things. He was contented to live in the desert, and to announce the solemn and severe truths of his doctrine to the simple inhabitants of the country. Let it be well observed, that the preacher who conforms to the world in his clothing, is never in his element but when he is frequenting the houses and tables of the rich and great. Verse 9. A prophet? yea—and more than a pro- phet| That is, one more excellent (περίσσοτερον) than a prophet; one greatly beyond all who had come be- fore him, being the immediate forerunner of Christ, (see below,) and who was especially commissioned to prepare the way of the Lord. This was a fourth ew- cellency : he was a prophet, a teacher, a man divinely commissioned to point out Jesus and his salvation ; and more excellent than any of the old prophets, because he not only pointed out this Christ, but saw him, and had the honour of dying for that sacred truth which he steadily believed and boldly proclaimed. Verse 10. Behold, I send my messenger] A fifth excellency of the Baptist was, his preparing the way of the Lord; being the instrument, in God’s hand, of preparing the people’s hearts to receive the Lord Jesus ; and it was probably through his preaching that so many thousands attached themselves to Christ, immediately on his appearing as a public teacher. Verse 11. A greater than John the Baptist] A sixth excellency of the Baptist—he was greater than any prophet from the beginning of the world till that time :—Ist. Because he was prophesied of by them, Tsa. xl. 3, and Mal. iii. 1, where Jesus Christ himself seems to be the speaker. 2ndly. Because he had the privilege of showing the fulfilment of their predictions, by pointing out that Christ has now come, which they foretold should come. And 3dly. Because he saw and enjoyed that salvation which they could only foretell See Quesnel. Notwithstanding, he that is least in the kingdom of heaven] By the kingdom of heaven in this verse is meant, the fulness of the blessings of the Gospel of peace; which fulness was not iniown till after Christ had been crucified, and had risen from the dead. Now 1 John the Baptist the A.M. 431. ing, he that is least in the kingdom An, Olymp. of heaven is greater than he. 12 1 And from the days of John the Baptist until now, the kingdom of heaven ™ suffereth violence, and the violent take it by force. 13 "For all the prophets and the law prophesied until John. ! Luke xvi. 16.—™ Or, is gotten by force, and they that thrust men. π Mal. iv. 6. the least in this kingdom, the meanest preacher of a crucified, risen, and glorified Saviour, was greater than John, who was not permitted to live to see the plenitude of Gospel grace, in the pouring out of the Holy Spirit. Let the reader observe, Ist. That the kingdom of heaven here does not mean the state of future glory. See chap. iii. 95. 2dly. That it is not in holiness or devotedness to God that the least in this kingdom is greater than John; but 3dly. That it is merely in the difference of the ministry. The prophets pointed out a Christ that was coming; John showed that that Christ was then among them ; and the preach- ers of the Gospel prove that this Christ has suffered, and entered into his glory, and that repentance and re- mission of sins are proclaimed through his blood. There is a saying similar to this among the Jews: “ Byen the servant maid that passed through the Red Sea, saw what neither Ezekiel, nor any other of the prophets had seen.” Verse 12. The kingdom of heaven suffereth violence] The tax-gatherers and heathens, whom the scribes and Pharisees think have no right to the kingdom of the Messiah, filled with holy zeal and earnestness, seize at once on the proffered mercy of the Gospel, and so take the kingdom as by force from those learned doctors who claimed for themselves the chiefest places in that kingdom. Christ himself said, The tax-gatherers and harlots go before you into the kingdom of God. See the parallel place, Luke vii. 28, 29, 30. He that will take, get possession of the kingdom of righteousness, peace, and spiritual joy, must be in earnest: all hell will oppose him in every step he takes ; and if a man be not absolutely determined to give up his sins and evil companions, and have his soul saved at all hazards, and at every expense, he will surely perish everlast- ingly. This requires a violent earnestness. Verse 13. All the prophets and the law prophesied until John.] I believe προεῤητευσαν means here, they taught, or continued to instruct. They were the in- structers concerning the Christ who was to come, till John came and showed that all the predictions of the one, and the types and ceremonies of the other were now about to be fully and finally accomplished ; for Christ was now revealed. The word is taken in this sense, Matt. vii. 22. Verse 14. This is Elias, which was for to come.] This should always be written Elijah, that as strict a conformity as possible might be kept up between the names in the Old Testament and the New. The Prophet Malachi, who predicted the coming of the Bap- tist in the spirit and power of Elijah, gave the three Vou. I c Say CHAP. XI. Elias which was to come 14 And if ye will receive i, this 4, Μ 4031. is ° Elias, which was for to come. 15 » He that hath ears to hear, let him hear. 16 4% «But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, 17 And saying, We have piped unto you, An. Olymp. ccor3. © Mal. iv. 5; chap. xvii. 12; Luke i. 17. vili.8; Rev. ii. 7, 11, 17, 29; iii. 6, 13, 22. P Chap. xiii. 9; Luke 4 Luke vii. 31. following distinct characteristics of him. First, That he should be the forerunner and messenger of the Messiah: Behold I send my messenger before me, Mal. iii. 1. Secondly, That he should appear before the destruction of the second temple: Even the Lord whom ye seek shall suddenly come to his temple, ibid. Thirdly, That he should preach repentance to the Jews ; and that, some time after, the great and terrible day of the Lord should come, and the Jewish land be smit- ten with a curse, chap. iv. 5,6. Now these three characters agree perfectly with the conduct of the Baptist, and what shortly followed his preaching, and have not been found in any one else; which is a con- vineing proof that Jesus was the promised Messiah. Verse 15. He that hath ears to hear, let him hear.| As if our Lord had said, These things are so clear and manifest that a man has only to hear them to be convinced and fully satisfied of their truth. But nei- ther the Jews of that time nor of the succeeding times to the present day, have heard or considered these things. When spoken to on these subjects, their com- mon custom is to stop their ears, spit out, and blas- pheme ; this shows not only a dad, but a ruined cause. They are deeply and wilfully blind. They will not come unto the light, lest their deeds should become manifest, that they are not wrought in God. They have ears but they will not hear. Verse 16. But whereunto shall I liken this genera- tion 3] Thatis, the Jewish people—ryy yeveay ταυτην, this race: and so the word yevea is often to be under- stood in the evangelists. In the markets] Or, places of concourse, ayopate, from ἀγείρω, I gather together; not a market-place only, but any place of public resort : probably meaning here, places of public amusement. Calling unto their fellows| Or, companions. In stead of eraporc, companions, many of the best MSS. have erepotc, others. The great similarity of the words might have easily produced this difference. There are some to whom every thing is useful in leading them to God; others, to whom nothing is suffi- cient. Every thing is good to an upright mind, every thing bad to a vicious heart. Verse 17. We have piped unto you, and ye have not danced]. We have begun the music, which should have been followed by the dance, but ye have not at- tended to it. We have mourned—and ye have not lamented.| Ye have not smote the breast : οὐκ exowacbe, from κοπτομαι, to strike, or beat the breasts with the hands, particularly in lamentation. So used, Nah. ii, 7; Luke xviii. 13 ; 129 Christ pronounces a wo A. M. 4031. Ἰ ΡΝ enter and ye have not danced; we have An. Olymp. mourned unto you, and ye have not CCL. 3. aaa lamented. 18 For John came neither eating nor drink- ing, and they say, * He hath a devil. 19 The Son of man came eating and drink- ing, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. ‘* But wisdom is justified of her children. ST. MATTHEW. upon Chorazin and Bethsaida 9 ἃ -Α A. M. 4031, 20 le Then began he to upbraid ἭΝ ΡΣ: the cities wherein most of his An. Olymp. ὲ CCL. 3. mighty works were done, because they repented not : 21 Wo unto thee, Chorazin! wo unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago, ἢ in sackeloth and ashes. 22 But I say unto you, * It shall be more τ John viii. 48.—-s Chap. ix. 10-—t Luke vii. 35. xxiii. 48, and by the best Greek and Roman writers. There is an allusion here to those funeral lamentations explained chap. ix. 23. Verse 18. For John came neither eating nor drink- ing] Leading a very austere and mortified life: and yet, he did not receive him. A sinner will not be persuaded that what he has no mind to imitate can come from God. There are some who will rather blame holiness itself, than esteem it in those whom they do not like. He hath a devil.| He is a vile hypocrite, influenced by a demon to deceive and destroy the simple. Verse 19. The Son of man came eating and drink- ing| That is, went wheresoever he was invited to eat a morsel of bread, and observed no rigid fasts: how could he, who had no corrupt appetites to mortify or subdue t They say, Behold a man gluttonous, &e.] What- ever measures the followers of God may take, they will not escape the censure of the world : the best way is not to be concerned at them. Iniquity, being always ready to oppose and contradict the Divine conduct, often contradicts and exposes itself. But wisdom is justified of her children.| Those who follow the dictates of true wisdom eyer justify, point out as excellent, the holy maxims by which they are guided, for they find the way pleasantness, and the path, peace. Of, here, and in many places of our translation, ought to be written dy in modern English. Some suppose that our blessed Lord applies the epi- thet of 7 codia, that Wisdom to himself; as he does that of Son of man, in the first clause of the verse ; and that this refers to the sublime description given of wisdom in Prov. viii. Others have supposed that by the children or sons (τεκνων) of wisdom our Lord means John Baptist and himself, who came to preach the doctrines of true wisdom to the people, and who were known to be teachers come from God by all those who seriously attended to their ministry ; they recom- mending themselves, by the purity of their doctrines, and the holiness of their lives, to every man’s con- science in the sight of God. Itis likely, however, that by children our Lord simply means the fruits or effects of wisdom, according to the Hebrew idiom, which denominates the frtits or effects of a thing, its clildren.. So in Job chap. v. 7, sparks emitted by coals are termed *w 712 beney resheph, the children of the coal. It was probably this well known meaning of the word, which led the Codex Vaticanus, one of 130 u Luke x. 13, &c. v Jonah iii. 7, 8 ——¥ Chap. x. 15; ver. 24. the most ancient MSS. in the world, tegether with the Syriac, Persic, Coptic, and Ethiopic, to read epywr, works, instead of τεκνων, sons or children. Wisdom is vindicated by her works, i. e. the good effects prove that the cause is excellent. The children of true wisdom can justify all God’s ways in their salvation ; as they know that ail the dis- pensations of Providence work together for the good of those who love and fear God. See on Luke vii. 35. Verse 20. Then began he to upbraid the cities] The more God has done to draw men unto himself, the less excusable are they if they continue in iniquity. If our blessed Lord had not done every thing that was neces- sary for the salvation of these people, he could not have reproached them for their impenitence. Verse 21. Wo unto.thee, Chorazin—Bethsarda !} It would be better to translate the word ova: σοι, alas for thee, than wo to thee. The former is an excla- mation of pity ; the latter a denunciation of wrath. It is evident that our Lord used it in the former sense. It is not known precisely where Chorazin was situated ; but as Christ joins it in the same censure with Bethsaida, which was in Upper Galilee, beyond the sea, Mark vi. 45, it is likely that Chorazin was in the same quarter. Though the people in these cities were (generally) im- penitent, yet there is little doubt that several received the word of life. Indeed, Bethsaida itself furnished not less than three of the twelve apostles, Philip, An- drew, and Peter. See John i. 44. Tyre and Sidon] Were two heathen cities, situated on the shore of the Mediterranean Sea, into which it does not appear that Christ ever went, though he was often very nigh to them; see chap. xv. 21. They would have repented long ago] ἸΤαλαι, former- ly, seems here to refer to the time of Ezekiel, who de nounced destruction against Tyre and Sidon, Ezek XXV1., XXVll.,and xxviii. Our Lord, then, intimates that, if Ezekiel had done as many miracles in those cities as himself had in Chorazin and Bethsaida, the inhabit- ants would have repented in sackcloth and ashes, with the deepest and most genuine sorrow. A Hindoo who renounces the secular life, and be comes a religious mendicant, often covers himself with a coarse cloth sprinkled over with ashes. This is the sackcloth and ashes which our Lord refers to; and this covering was the outward sign of deep repentance, and forsaking of sin. Verse 22. But—it shall be more tolerable] Every thing will help to overwhelm the impenitent at the ( 9* ) Ohrist thanks the Father for CHAP. ΧΙ. wnat he had reveaed to babes A.M.4931. tolerable for Tyre and Sidon at the|the day of judgment than for er An. Olymp. day of judgment than for you. 23 And thou, Capernaum, * which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. 24 But I say unto you, ¥ That it shall be more tolerable for the land of Sodom in thee. 25 7 At that time Jesus answer- ed and said, I thank thee, O Father, Lord of heaven and earth, because * thou hast hid these things from the wise and prudent, ἢ and hast revealed them unto babes. 26 Even so, Father; for so it seemed good in thy sight. An, Olym: CCl. 3 * See Isa. xiv. 13; Lam. ii. 1——y Chap. x. 15. * Luke x. 21 tribunal of God—the benefits and favours which they have received, as well as the sins which they have committed. Verse 23. Thou, Capernaum—exalted unto heaven] A Hebrew metaphor, expressive of the utmost pros- perity, and the enjoyment of the greatest privileges. This was properly spoken of this city, because that in it our Lord dwelt, and wrought many of his miraculous works. Shalt be brought down to hell] Perhaps not mean- mg, here, the place of torment, but rather a state of desolation. ‘The original word is Hades, Adyc, from a, not, and dew, to see—the invisible receptacle or man- sion of the dead, answering to ὌΝ sheol, in Hebrew ; and implying often, Ist. the grave; 2dly. the state of separate souls, or unseen world of spirits, whether of torment, Luke xvi. 23, or, in general, Rev. 1. 18; vi. 8; xx. 13, 14. The word hell, used in the common translation, conveys now an improper meaning of the original word; because fell is only used to signify the place of the damned. But, as the word hell comes from the Anglo-Saxon, helan, to cover, or hide, hence the tiling or slating of a house is called, in some parts of England (particularly Cornwall) heling, to this day; and the covers of books (in Lancashire) by the same name: so the literal import of the original word Αδὴς was formerly well expressed by it. Here it means a state of the utmost wo, and ruin, and desolation, to which these impenitent cities should be reduced. This prediction of our Lord was literally fulfilled; for, in the wars between the Romans and the Jews, these cities were totally destroyed, so that no traces are now found of Bethsaida, Chorazin, or Capernaum. See Bp. Pearce. Verse 24. But—it shall be more tolerable for the land of Sodom] Tn Σοδομων, ihe land of the Sodom- iles ; 1. e. the ancient inhabitants of that city and its neighbourhood. In Jude, verse 7, we are told that these persons are suffering the vengeance of eternal fire. The destruc- tion of Sodom and Gomorrah happened A. M. 2107, which was 1897 years before the incarnation. What a terrible thought is this! It will be more tolerable for certain sinners, who have already been damned nearly four thousand years, than for those who live and die infidels under the Gospel! There are various degrees of punishments in hell, answerable to various degrees of guilt; and the contempt manifested to, and the abuse made of, the preaching of the Gospel, will 1 aSee Psa. viii. 2; 1 Cor. i. 19, 27; ii. 8; 2 Cor. 111. 14. > Chap. xvi. 17. rank semi-infidel Christians in the highest list of trans- gressors, and purchase them the hottest place in hell! Great God! save the reader from this destruction ! Day of judgment] May either refer to that particu- lar time in which God visits for iniquity, or to that great day in which he will judge the world by the Lord Jesus Christ. The day of Sodom’s judgment was that in which it was destroyed by fire and brim- stone from heaven, Gen. xix. 24; and the day of judgment to Chorazin, Bethsaida, and Capernaum, was the time in which they were destroyed by the Romans, ver. 23. But there is a day of final judg- ment, when Hades itself (sinners in a state of partial punishment in the invisible world) shall be cast into the lake of fire and brimstone, which is the second death. See Rev. xx. 14. Verse 25. I thank thee] Ἑξομολογουμαι σοι, I fully agree with thee—I am perfectly of the same mind. Thou hast acted in all things according to the strictest holiness, justice, mercy, and truth. Wise and prudent] The scribes and Pharisees, vainly puffed up by their fleshly minds, and having their foolish hearts darkened, refusing to submit to the righteousness of God (God’s method of saying man by Christ) and going about to establish their own right- eousness, (their own method of saving themselves,) they rejected God’s counsel, and God sent the peace and salvation of the Gospel to others, called here dades, (his discipies,) simple-hearted persons, who submitted to be instructed and saved in God’s own way. Let it be observed, that our Lord does not thank the Father that he had hidden these things from the wise and prudent, but that, seeing they were hidden from them, he had revealed them to the others. There is a remarkable saying in the Talmudists, which casts light upon this: “Rab. Jochanan said : ‘From the time in which the temple was destroyed, wisdom was taken away from the prophets, and given to fools and children.” Bava Bathra, fol. 12. Again; ‘Jn the days of the Messiah, every species of wisdom, even the most profound, shall be revealed; and this even to children.” Synop. Sohar. fol. 10. Verse 26. Even so, Father] Nato πατηρ. phatical ratification of the preceding address. Tt was right that the heavenly wisdom, despised, rejected, and persecuted by the scribes and Pharisees, should be offered to the simple people, and afterwards to the foolish people, the Gentiles, who are the children of wisdom, and justify God in his ways, by bringing 131 An em- Christ’s invitation to the ST. A.M 4031. ΟἿ © All things are delivered unto An Cyee Te of my Father : and no man Ὁ knoweth the Son, but the Father ; ‘neither knoweth any man the Father, save the Son, and je to whomsoever the Son will reveal him. 28 Ἵ Come unto me, all ye that labour and MATTHEW. weary and heavy laden A. Μ. 4031. and I will give eae An. Olymp. CCL. 3. are heavy laden, you rest. 29 'Take my yoke upon you, “ and learn of me; for I am meek and ‘lowly in heart : and ye shall find rest unto your souls. 30 » For my yoke is easy, and my burder is light. © Chap. xxviii. 18; Luke x. 22; John iii. 35; xiii. 3; xvii. 2; 1 Cor. xv. 27.4 Joha i. 18; vi. 46; x. 15. e John xiii. 15; Phil. 11.5; 1 Pet.i:.21; 1 John ii. 6— Zech, ix. 9; Phil. i! 7; 8, Jer. vi. 16.1 John v. 3 forth that fruit of the Gospel of which the Pharisees refused to receive even the seed. Verse 27. All things are delivered unto me of my Father] This is a great truth, and the key of the science of salvation. The man Christ Jesus receives from the Father, and in consequence of his union with the eternal Godhead becomes the Lord and sovereign Dispenser of all things. All the springs of the Divine favour are in the hands of Christ, as Priest of God, and atoning Sacrifice for men: all good proceeds from him, as Saviour, Mediator, Head, Pattern, Pastor, and sovereign Judge of the whole world. No man knoweth the Son, but the Father; neither knoweth any man, &e.| None can fully comprehend the nature and attributes of God, but Christ; and none can fully comprehend the nature, incarnation, &c., of Christ, but the Father. The fudl comprehension and acknowledgment of the Godhead, and the mystery of the Trinity, belong to God alone. Verse 28. Come unto me] This phrase in the new covenant implies simply, believing in Christ, and be- coming his disciple, or follower. All ye that labour and are heavy laden} The meta- phor here appears to be taken from a man who has a great load laid upon him, which he must carry to a certain place : every step he takes reduces his strength, and renders his load the more oppressive. However, it must be carried on; and he dabours, uses his utmost exertions, to reach the place where it is to be laid down. A kind person passing by, and seeing his dis- tress, offers to ease him of his load, that he may enjoy rest. The Jews, heavily laden with the burdensome rites of the Mosaic institution, rendered still more oppres- sive by the additions made by the scribes and Phari- sees, who, our Lord says, (chap. xxiii. 4,) bound on heavy burdens ; and labouring, by their observance of the law, to make themselves pleasing to God, are here invited to lay down their load, and receive the salvation procured for them by Christ. Sinners, wearied in the ways of iniquity, are also invited to come to this Christ, and find speedy relief. Penitents, burdened with the guilt of their crimes, may come to this Sacrifice, and find instant pardon. Believers, sorely tempted, and oppressed by the re- mains of the carnal mind, may come to this blood, that cleanseth from all unrighteousness ; and, purified from all sin, and powerfully succoured in every temptation, they shall find uninterrupted rest in this complete Saviour. All are invited to come, and all are promised rest. If few find rest from sin and vile affections, it is be- cause few come to Christ to receive it 132 Verse 29. Take my yoke upon you] Strange para- dox! that a man already weary and overloaded must take a new weight upon him, in order to be eased and find rest! But this advice is similar to that saying, Psa. lv. 22. Cast thy burden upon the Lord, and he will sustain thee; i. 6. trust thy soul and concerns to him, and he will carry both thyself and thy load. 1 am meek and lowly in heart} Wherever pride and anger dwell, there is nothing but mental labour and agony; but, where the meekness and humility of Christ dwell, all is smooth, even, peaceable, and guret ; for the work of righteousness is peace, and the effect of right- eousness, quietness and assurance for ever. Isa. xxx. 17. Verse 30. For my yoke is easy] My Gospel im- poses nothing that is difficult; on the contrary, it provides for the complete removal of all that which oppresses and renders man miserable, viz. sin. The commandments of Christ are not grievous. Hear the whole: Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself. Can any thing be more congenial to the nature of man than love 2— such a love as is inspired by God, and in which the soul rests supremely satisfied and infinitely happy t Taste, and know, by experience, how good the Lord is, and how worthy his yoke is to be taken, borne, and loved. This most tender invitation of the compassion ate Jesus is sufficient to inspire the most diffident sou: with confidence. See on Mark viii. 34. Creeshna, the incarnate God of the Hindoos, is re- presented in the Geeta addressing one of his beloved disciples thus: “Iam the creator of all things, and all things proceed from me. Those who are endued with spiritual wisdom, believe this, and worship me : their very hearts and minds are in me; they rejoice among themselves, and delight in speaking of my name, and teaching one another my doctrine. [1 gladly inspire those who are constantly employed in my service with that use of reason by which they come unto me ; and, in compassion, 1 stand in my own nature, and dissipate the darkness of their igno- rance with the light of the lamp of wisdom.” Bhagvat Geeta, p. 84. The word Sy aval, among the Jews, which we properly enough translate yoke, signified not only that sort of neck-harness by which bullocks drew in wagons, carts, or in the plough; but also any kind of bond, or obligation, to do some particular thing, or to do some particular work. By them it is applied to the following things :— 1. The Woke of the Kinepom of heaven, ΤΊΣ oy oD’ pwn—obedience to the revealed will of God. 1 The disciples pluck and 2. The yoke of the naw, NN Sy—the necessity of obeying all the rites, ceremonies, &c., of the Mo- sai¢ institution. 3. The yoke of the precept, ΓΝ 5yy~—the neces- sity of performing that particular obligation by which any person had bound himself, such as that of the Nazarite, &c. 4, The yoke of rerentance, 72wn dw dyy—with- out which, they knew, they could not enter into the kingdom of heaven. With the Jews, repentance not only implied forsaking sin, but fasting, mortifica- tion, &e. CHAP. XII. eat corn on the Sabbath day. 5. The yoke of rarra, 72198 Sy’—the necessity of believing in the promised Messiah. 6. The Divine yoke, xyo> Syy—the obligation to live a spiritual life; a life of thanksgiving and grati- tude unto God. In Shemoth Rabba it is said: “ Because the ten tribes did not take the yoke of the holy and blessed God upon them, therefore Sennacherib led them into captivity.” Curist’s yoke means, the obligation to receive him as the ΜΈΒΒΙΛΗ, to believe his doctrine, and to be in all things conformed to his Word and to his Svirit CHAPTER XII. Jesus and his disciples go through the corn-fields on the Sabbath, and the latter pluck and eat some of the ears, at which the Pharisees take offence, 1, 2. thered hand cured, 9-13. certain prophectes, 15-21. reproved by our Lord, 24-30. Our Lord vindicates them, 3-8. The Pharisees seek his destruction, 14. Heals the blind and dumb demoniac, 22, 23. The sin against the Holy Ghost, 31, 32. their fruits—evil and good men by their conduct, 33-37. The man with the wi- He heals the multitudes, and fulfils The malice of the Pharisees Good and bad trees known by Jonah, a sign of Christ's death and resurrec- tion, 38-40. The men of Nineveh and the queen of the south shall rise up in the judgment against the Jews, 41, 42. Of the unclean spirit, 43-45. Christ’s mother and brethren seek him, 46-50. ΜΝ, be T that time * Jesus went on the | and began to pluck the ears of corn, paren An. Olymp. Sabbath-day through the corn ; | and to eat. An, Ce and his disciples were an hungered, a Deut. xxiii. 25; Mark NOTES ON CHAP. XII. Verse. 1. At that time Jesus went on the Sabbath- day through the corn) “The time is determined by Luke in these words, ev σαββατω δευτεροπρωτω, that is, on the Sabbath from the second-first. “1. Provision was made by the Divine law that the sheaf of first-fruits should be offered on the second day of the pass-over week, Levit. xxiii. 10, 11. On the morrow after the Sabbath, the priest shall shake (or wave) it. Noton the morrow after the ordinary Sab- bath of the week, but the morrow after the first of the pass-over week, which was a Sabbatic day, Exod. xii. 16; Levit. xxiii. 7. Hence the seventy, exavpiov τῆς πρωτης, the morrow of the first day; the Chaldee, the morrow after the holy day. The rabbins, Solomon and Menachen, have it, On the morrow after the first day of the pass-over feast; of which mention had been made in the verses foregoing. “But now, from the second day of the pass-over solemnity, wherein the sheaf was offered, were num- bered seven weeks to pentecost: for the day of the sheaf, and the day of pentecost did mutually respect each other ; for on this second day of the pass-over, the offering of the sheaf was supplicatory, and by way of prayer, beseeching a blessing upon the new corn, and leave to eat it, and to put in the sickle into the standing corn. Now, the offering of the first-fruit -oaves on the day of pentecost, (Lev. xxiii. 15, 16, 17,) did respect the giving of thanks for the finishing and housing of the barley-harvest. Therefore, in regard of this relation, these two solemnities were linked to- gether, that both might respect the harvest; that, the 1 2 But when the Pharisees saw it, ii. 23; Luke vi. 1. harvest beginning ; this, the harvest ended: this de- pended on ¢hat, and was numbered seven weeks after it. Therefore, the computation of the time coming between could not but carry with it the memory of that second day of the pass-over week; and hence pentecost is called the feast of weeks, Deut. xvi. 10. The true calculation of the time between could not otherwise be retained, as to Sabbaths, but by number- ing thus: this is σαββατον δευτεροπρωτον, the first Sabbath after the second day of the pass-over. This is δευτεροδευτερον, the second Sabbath after that second day. And so of the rest. In the Jerusalem Talmud, the word N”°DI1WIND Naw shebeth protogamiya, the Sabbath, πρωτογαμίας, of the first marriage, is a com- position not very unlike.” Lightfoot. His disciples were an hungered| Were hungry. The former is a mode of expression totally obsolete. How near does the translation of this verse come to our an- cient mother-tongue, the Anglo-Saxon!—tbe p#lend Foy on peyte-dD®z ofen @cenar. yodlice hyp leomning- enthtay bingnede. and hig ongunnun pluccian pa ean and etan —The Healer went on rest-day over acres: truly his learning knights hungred, and they began to pluck the ear and eaten. We may well wonder at the ex- treme poverty of Christ and his disciples. He was himself present with them, and yet permitted them to lack bread! A man, therefore, is not forsaken of God because he is in want. It is more honourable to suf- fer the want of all temporal things in fellowship with Christ and his followers, than to have all things in abundance in connection with the world. Verse 2. Thy disciples do that which is not lawful 133 - Our Lord vindicates the A.M, ‘Se! they said unto him, Behold, thy dis- = ohpey: ciples do that which is not lawful to do upon the Sabbath-day. 3 But he said unto them, Have ye not read » what David did, when he was an hungered, and they that were with him ; 4 How he entered into the house of God, and did eat © the shew-bread, which was not lawful for him to eat, neither for them which were with him, ¢ but only for the priests ? 5 Or have ye not read in the “ law, how that on the Sabbath-days, the priests in the temple profane the Sabbath, and are blameless ? ST. MATTHEW. conduct of his disciples 6 But I say unto you, That in this 4, M; 403). place is fone greater than the An. Oiymp. CCL. 3. temple. 7 But if ye had known what this meaneth ΕΞ] will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8 For the Son of man is Lord even of the Sabbath-day. 9 "And when he was departed thence, he went into their synagogue : 10 And, behold, there was a man which had iis hand withered. And they asked him, saying, ‘Is it lawful to heal on the Sabbath- Β1 Sam. xxi. 6. © Exod. xxv. 30; Lev. xxiv. 5.4 Exod. xxix. 32, 33; Lev. vili. 31; xxiv. 9——e Num. xxviil. 9; John vii. 22, to 40] The Jews were so superstitious, concerning the observance of the Sabbath, that in their wars with Antiochus Epiphanes, and the Romans, they thought it a crime even to attempt to defend themselves on the Sabbath: when their enemies observed this, they deferred their operations to that day. It was through this, that Pompey was enabled to take Jerusalem. Dion. Cass. lib. Xxxvi. Those who know not the spirit and design of the Divine law are often superstitious to inhumanity, and indulgent to impiety. An intolerant and censorious spirit in religion is one of the greatest curses a man ean well fall under. Verse 3,4. Have ye not read what David did| The original history is in 1 Sam. xxi. 1-6. When he was an hungered] Here hearkento Kimchi, producing the opinion of the ancients concerning this story in these words : ‘‘ Our rabbins of blessed memory say, that he gave him the shew-bread, ὅς. The inter- pretation also of the clause, Yea, though it were sanc- lified this day in the vessel, is this: It is a small thing to say, that it is lawful for us to eat THESE LOAVES, aaken from before the Lord, when we are hungry; for at would be lawful to eat this very loaf which is now set on, which is also sanctified in the vessel, (for the table sanctifieth,) it would be lawful to eat even this, when another loaf is not present with you to give us, and we are so hunger-bitten. And a little after, There is nothing which may hinder taking care of life, beside idolatry, adultery, and murder. That is, a man, ac- cording to them, should do any thing but these in order to preserve life.” See Lightfoot. He entered into the house of God] Viz. the house of Ahimelech the priest, who dwelt at Nob, with whom the tabernacle then was, in which the Divine presence was manifested. And did eat the shew-bread| Τοὺς aprovg της προθε- cewe—in Hebrew, 0°39 DM Lechem panim—bread of the presence, or faces, because this bread was to be set continually, mm 7255 lipney Yehovah, before the face of Jehovah. See the notes on Exod. xxv. 23 and 30. “Since part of the frankincense put in the bread was to be burnt on the altar for a memorial, Lev. xxiv. 7, and since Aaron and his sons were to eat it in . 134 £2 Chron. vi. 18; Mal. Π|. 1.--- Hos. vi. 6; Mic. vi. 6, 7, 8; chap. ix. 13. Mark iii. 1; Luke vi. 6——i Luke xiii. 14; xiv. 3; John ix. 16. the holy place, it is evident that this bread typified Christ, first presented as a sacrifice fo, or in the pre- sence of, Jehovah, and then becoming spiritual food to such as, in and through him, are spiritual priests to God. See Rev. i. 6; v.10; xx. 6; also 1 Pet. ii. 5.” Parkhurst. Verse 5. The priests—profane the Sabbath] Pro- fane, i. e. put it to what might be called a common use, by slaying and offering up sacrifices, and by doing the services of the temple, as on common days, Exod. xxix. 38; Num. xxviii. 9. Verse 6. In this place is one greater than the tem ple.| Does not our Lord refer here to Mal. iii. 1? Compare this with Heb. iii. 3. The Jews esteemed nothing greater than the temple, except that God who Was worshipped in it. Christ, by asserting he was greater than the temple, asserts that he was God ; and this he does, in still more direct terms, ver. 8, The Son of man is Lord of the Sabbath—is Institutor and Governor of it. Compare this with Gen. ii. 3, and see the notes there. Verse 7. I will have mercy, &c.] See this explained, chap. ix. 13. There are fowr ways in which positive laws may cease to oblige. First, by the natural law of necessity. Secondly, by a particular law, which is superior. Thirdly, by the Zaw of charity and mercy Fourthly, by the dispensation and authority of the Lawgiver. These cases are all exemplified from verse 4 to verse 8. Verse 8. The Son of man is Lord even of the Sab- bath-day.| The change of the Jewish into the Chris- tian Sabbath, called the Lord’s day, Rev. i. 10, shows that Christ is not only the Lord, but also the truth and completion of it. For it seems to have been by an especial providence that this change has been made and acknowledged all over the Christian world. Verse 10. A man which had his hand withered.] Probably through a partial paralysis. The man’s hand was withered ; but God’s merey had still preserved to him the use of his feet: he uses them to bring him to the public worship of God, and Jesus meets and heals 1 The man with the A.M sr days? that they might accuse θῖν ae him. - 11 And 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 zt out? 12 How much then is a man better than a sheep? Wherefore, it is lawful to do well on the Sabbath-days. 13 Then saith he to the man, Stretch forth & See Exod. xxiii. 4,5; Deut. xxii. 4! Chap. xxvii. 1; Mark ili. 6; Luke vi. 11; Johny. 18; x. 39; xi. 53. him there. How true is the proverb—ZIt zs never so el with us, but it might be much worse ! Verse 11. If it fall into a pit on the Sabbath-day, &c.] It was a canon among the Jews: “ We must take a tender care of the goods of an Israelite.” Hence :— “Tf a beast fall into a ditch, or into a pool of water, let (the owner) bring him food in that place if he can; but, if he cannot, let him bring clothes and litter, and bear up the beast; whence, if he can come up, let him come up, &c.” “Tf a beast or its foal fall into a ditch on a holy day, R. Lazar saith, Let him lift up the former to kill him, and let him kill him; but let him give fodder to the other, lest he die in that place. R. Joshua saith, Let hirn lift up the former with the intention of killing him, although he kill him not; let him lift up the other also, although it be not in his mind to kill him.” To these canons our Lord seems here very properly to appeal, in vindication of his intention to heal the distressed man. See Lightfoot. Self-interest is a very decisive casuist, and removes abundance of scruples in a moment. It is always the first consulted, and the most readily obeyed. Τὶ is not sinful to hearken to it, but it must not govern nor determine by itself. Verse 12. How much then is a man better than a sheep ?] Our Lord’s argument is what is called argu- mentum ad hominem; they are taken on their own ground, and confuted on their own maxims and con- duct. There are many persons who call themselves Christians, who do more for a beast of burden or plea- sure than they do for a man for whom Christ died! Many spend that on coursers, spaniels, and hounds, of which multitudes of the followers of Christ are des- titute :—but this also shall come to judgment. Wherefore, it is lawful to do well, &c.| This was allowed by a multitude of Jewish canons. See Schoettgen. Verse 13. Stretch forth thine hand.] The bare command of God is a sufficient reason of obedience. This man might have reasoned thus : “ Lord, my hand is withered ; how then can I stretch it out? Make it whole first, and afterwards I will do as thou com- mandest.” This may appear reasonable, but in his ease it would have been foolishness. At the command of the Lord he made the effort, and in making it the 1 CHAP. XII. withered hand healed ; + A. M. 4031. thine hand. And he stretched it rae forth ; and it was restored whole, An. Olymp. ; CCL, like as the other. ΞΘ 14 § Then 'the Pharisees went out, and ™ held a council against him, how they might destroy him. 15 But when Jesus knew τί, ® he withdrew himself from thence: ° and great multitudes followed him, and he healed them all ; 16 And ν charged them that they should not make him known: m Or, took counsel—® See chap. x. 23; Mark iii. 7——° Chap xix. 2. » Chap. ix. 30. eure was effected! Faith disregards apparent im- possibilities, where there is a command and promise of God. The effort to believe*is, often, that faith by which the soul is healed. A little before (verses 6 and 8) Jesus Christ had *| asserted his Godhead, in this verse he proves it. What but the omnipotence of the living God could have, in a moment, restored this withered hand? There could be no collusion here ; the man who had a real disease was instantaneously and therefore miraculously cured ; and the merey and power of God were both amply manifested in this business. It is worthy of remark, that as the man was healed with a word, without even a touch, the Sabbath was unbroken, even according to their most rigid interpre- tation of the letter of the law. Verse 14. Held a council against him] Nothing sooner leads to utter blindness, and hardness of heart, than envy. There are many who abandon themselves to pleasure-taking and debauchery onthe Sabbath, who condemn a poor man whom necessity obliges to work on what is termed a holiday, or a national fast. Verse 15. Jesus—withdrew himself from thence] It is the part of prudence and Christian charity not to provoke, if possible, the blind and the hardened ; and to take from them the occasion of sin. A man of God is not afraid of persecution; but, as his aim is only to do good, by proclaiming every where the grace of the Lord Jesus, he departs from any place when he finds the obstacles to the accomplishment of his end are, humanly speaking, invincible, and that he cannot do good without being the means of much evil. Yield to the stream when you cannot stem it. Great multitudes followed him, and he healed them all} The rejection of the Gospel in one place has often been the means of sending it to and establishing it in another. Jesus healed all that followed him, i. e. all who had need of healing, and who desired to be healed ; for thus the passage must be understood :-— and is he not still the same? No soul shall ever im- plore his healing power in vain; but let it be remem- bered, that only those who follow Christ, and apply to him, are healed of their spiritual maladies. Verse 16. Charged them that they should not make him known] See chap. viii. 4. Jesus Christ, as Gop, could have easily concealed himself, but he chooses to do it as man, and to use no other than human means, 135 Prophecies of Christ fulfilled. A.M. 4031. 17 That it might be fulfilled which ἈΠΟ ΟΡ av as spoken by Esaias the prophet, saying, 18 «Behold my servant, whom I have cho- sen; my beloved, in whom my soul is well pleased ; I will put my Spirit upon him, and he shall show judgment to the Gentiles. 19 He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 4758. xlii. 1— Chap. iil. 17; xvii. 5——*See chap. ix. 32; Mayk iii. 11; Luke xi. 14. ST. MATTHEW. The blind and dumb healed 21 And in his name shall the Gen- A, Maat tiles trust. 22 9 *'Then was brought unto him one possessed with a devil, blind and dumb ; and he healed him, insomuch that the blind and dumb both spake and saw. 23 And all the people were amazed, and said, Is not this the son of David? 24 4 *But when the Pharisees heard τ, they said, This fellow doth not cast out devils, but by ἃ Beelzebub the prince of the devils. 25 And Jesus τ knew their thoughts, and An. Olymp. CCL 3. volap. ix. 34; Mark ii. 22; Luke xi. 15. uGr. Beelzebul : and so ver. 27. ¥ Chap. ix. 4; John ii. 25; Rev. ii. 23. as these were quite sufficient for the purpose, to teach us not to neglect them in our necessity. Indeed, he always used his power less on his own account, than on that of men. Verse 18. Behold my servant] This title was given to our blessed Lord in several prophecies. See Isa. ΧΙ. 1; 1. 2. Christ assumes it, Psa. xl. 7-9. Compare these with John xvii. 4, and Phil. ii. 7. God required an acceptable and perfect service from man; but man, being sinful, could not perform it. Jesus, taking upon him the nature of man, fully performed the whole will of God, and communicates grace to all his followers, to enable them perfectly to love and worthily to magnify their Maker. And he shall show judgment to the Gentiles.] That is, He will publish the Gospel to the heathens ; for the word κρίσιν here answers to the word ODw? mishpat of the prophet, and it is used among the Hebrews to signify laws, precepts, and a whole system or body of doctrine. See Psa. xix. 19; exix. 30, 39; Isa. Iiii. 2. Verse 19. He shall not strive, nor cry] The spirit of Christ is not a spirit of contention, murmuring, clamour, or litigiousness. He who loves these does not belong to him. Christ therefore fulfilled a pro- phecy by withdrawing from this place, on account of the rage of the Pharisees. Verse 20. A bruised reed shall he not break] A reed is, in Scripture, the emblem of weakness, Kzek. xxix. 6; and a druised reed must signify that state of weak- ness that borders on dissolution and death. And smoking flax shall he not quench| Awov τυφο- μενον. Λίνος means the wick of a lamp, and τυφομενον is intended to point out its expiring state. when the oil has been all burnt away from it. and nothing is left but a mere snuff, emitting smoke. Some suppose the Jewish state, as to ecclesiastical matters, is here intended, the prophecy declaring that Christ would not destroy it, but leave it to expire of itself, as it already contained the principles of its own destruc- tion. Others have considered it as implying that great tenderness with which the blessed Jesus should treat the weak and the ignorant, whose good desires must not be stifled, but encouraged. The druised reed may recover itself, if permitted to vegetate under the genial influences of heaven ; and the life and light of 136 the expiring lamp may be supported by the addition of fresh oil. Jesus therefore quenches not faint desires after salvation, even in the worst and most un- deserving of men; for even such desires may lead to the fulness of the blessing of the Gospel of peace. Judgment unto victory.] See ver. 18. By judg- ment, understand the Gospel, and by victory its com- plete triumph over Jewish opposition, and Gentile impiety. He will continue by these mild and gentle means to work till the whole world is Christianized, and the universe filled with his glory. Verse 21. And in his name shall the Gentiles trust.] Ἐλπίουσι, they shall hope. Jesus Christ is the sole hope and trust of mankind; to trust and hope in his name, Jesus, is to expect salvation and all things ne- cessary from him alone, to despise, comparatively, all earthly promises, to esteem, love, and desire heavenly things only, and to bear with patience and tranquillity all the losses and evils of this life, upon the prospect and hope of that felicity which he has purchased for us. ; Verse 22. One possessed with a devil, blind and dumb] A person from whom the indwelling demon took away both szght and hearing. Satan makes him- self master of the heart, the eves, and the tongue of the sinner. His heart he fills with the love of sin; his eyes he blinds that he may not see his guilt, and the perdition which awaits him; and his tongue he hinders from prayer and supplication, though he gives it increasing liberty in blasphemies, lies, slanders, &c. None but Jesus can redeem from this threefold captivity. Verse 23. Is not this the son of David 1] Is not this the true Messiah? Do not these miracles suffi- ciently prove it? See Isa. xxxv. 5. Verse 24. Beelzebub] See chap. x. 25. Verse 25. Every kingdom divided against itself is brought to desolation) Our Lord’s argument runs thus :—“ The welfare of any kingdom, city, or family, depends on its concord and unanimity ; Satan, like every other potentate, must wish to rule his empire im peace and security ; how then can he be in league with me, who oppose his authority, and am destroyeng his kingdom 2” The reasoning of the Pharisees, ver. 24, was not expressed, and Jesus, knowing their thoughts, gay J Christ s muracles attributed A.M-43l. said unto them, Every kingdom ee Olymp. divided against itself is brought to ΕΞ desolation ; and every city or house divided against itself ‘shall not stand. 26 And if Satan cast out Satan, he is di- vided against himself; how shall then his kingdom stand ? 27 And if I by Beelzebub cast out devils, by whom do your children cast them out? there- fore they shall be your judges. 28 But if I cast out devils by the Spirit * Dan. ii. 44; vii. 14; Luke i. 33; xi. 20; xvii. 20, 21. xIsa. xlix. 24; Luke xi. 21, 22, 23. them ample proof of his omniscience. This, with our Lord’s masterly confutation of their reasonings, by a conclusion drawn from their own premises, one would have supposed might have humbled and convinced these men; but the most conclusive reasoning, and the most astonishing miracles, were lost upon a people who were obstinately determined to disbelieve every thing good, relative to Christ. How true the saying— He came unto his own, and his own received him not! Verse 26. If Satan cast out Satan] A good cause will produce a good effect, and an evil cause an evil effect. Were I on Satan’s side, I would act for his interest and confirm his influence among you ; but 1 oppose his maxims by my doctrine, and his influence by my power. Verse 27. By whom do your children cast them out 2] Children, or sons of the prophets, means the disciples of the prophets; and children or sons of the Pharisees, disciples of the Pharisees. From Acts xix. 13, 14, it is evident there were exorcists among the Jews, and, from our Lord’s saying here, it is also evident that the disciples of the Pharisees did cast out demons, or, at least, those who educated them wished to have it believed that they had such a power. Our Lord’s argument here is extremely conclusive: If the man who casts out demons proves himself thereby to be in league with and influenced by Satan, then your disciples, and you who taught them, are all of you in league with the devil: ye must either give up your assertion, that I cast out demons by Beelzebul, or else admit this conclusion, in its fullest force and latitude, that ye are all children of the devil, and leagued with him against God. Envy causes persons often to condemn in one, what they approve in another. Verse 28. But if I cast out devils by the Spirit of God] Perhaps the Spirit of God is here mentioned by way of opposition to the magical incantations of the Jews; for it is well known that by fumigations and magical washings, they professed to cast out devils. See a case mentioned by Schoettgen on this verse. Then the kingdom of God] For the destruction of the kingdom of Satan plainly implies the setting up of the kingdom of God. Is come unto you.) Is come unexpectedly upon you. Ἐφθασεν, from φθανω, to appear suddenly—un- expectedly. 1 CHAP. ΧΙ. to the power of Satan. of God, then * the kingdom of God Ae is come unto you. 29 * Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30 He that is not with me is against me ; and he that gathereth not with me scattereth abroad. 31 Wherefore I say unto you, ¥ All manner of sin and blasphemy shall be forgiven unto An. Glymp. CCL 3. y Mark iii. 28; Luke xii. 10; Heb. vi. 4, &c.; x. 26, 29; 1 John v. 16. They pretended to be in expectation of the kingdom of God, and consequently of the destruction of the kingdom of Satan. But, by being not prepared to receive Christ in these proofs of his Divine mission, they showed that their expectation was but pretended. They were too carnal to mind spiritual things. Verse 29. Else how can one enter into a strong man’s house] Men, through sin, are become the very house and dwelling place of Satan, having of their own accord surrendered themselves to this unjust pos- sessor; for whoever gives up his soul to sin gives it up to the devil. It is Jesus, and Jesus alone, who ean deliver from the power of this bondage. When Satan is cast out, Jesus purifies and dwells in the heart. Verse 30. He that is not with me is against me] In vain do men seek for methods to reconcile God and mammon. ‘There is no medium between loving the Lord and being his enemy—between belonging to Christ or to Satan. If we be onthe side of the devil, we must expect to go to the devil’s hell; if we be on the side of Christ, we may expect to go to his heaven. When Christ, his truth, and his servants are assaulted, he who does not espouse their cause is not on Christ’s side, but incurs the guilt of deserting and betraying him. There are many, (it is to be feared,) in the world who are really against Christ, and scatter abroad, who flatter themselves that they are workers together with him, and of the number of his friends! Scattereth abroad.] This seems to have been a pro- verbial form of speech, and may be a metaphor taken from shepherds. He who does not help the true shepherd to gather his flock into the fold is, most likely. one who wishes to scatter them, that he may have the opportunity of stealing and destroying them. 1 do not find any parallel to this proverbial mode of speech in the Jewish rabbins, if it be one, nor have I met with it among the Greek or Roman writers. Verse 31. All manner of sin and blasphemy] Βλασφημια, injurious or impious speaking, byrmoy spyec, mocking and deriding speech, Anglo-Saxon. See chap. ix. 3. But the blasphemy against the Holy Ghost] Even personal reproaches, revilings, persecutions against Christ, were remissible ; but blasphemy, or impious speaking against the Holy Spirit was to have no for- giveness: i. e. when the person obstinately attributed those works to the devil, which he had the fullest evi- 137 Christ explains the nature of A. M. 4031. : : M3! men: * but the blasphemy agaznst An, Olymp. the Holy Ghost shall not be for- —— given unto men. τ Acts vil. 51. a Chap. xi. 19; xiii. 55; John vii. 12, 52. dence could be wrought only by the Spirit of God. That this, and nothing else, is the sin against the Holy Spirit, is evident from the connection in this place, and more particularly from Mark iii. 28, 29, 30. “ All sins shall be forgiven unto the sons of men, and blas- phemies wherewith soever they shall blaspheme ; but he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damna- tion; BECAUSE they said, He hath an unclean spirit.” Here the matter is made clear beyond the smallest doubt—the unpardonable sin, as some term it, is neither less nor more than ascribing the miracles Christ wrought, by the power of God, to the spirit of the devil. Many sincere people have been grievously troubled with apprehensions that they had committed the unpardonable sin; but let it be observed that no man who believes the Divine mission of Jesus Christ, ever can commit this sin: therefore let no man’s heart fail because of it, from henceforth and for ever, Amen. See below. Verse 32. Neither in this world, neither in the world to come.] Though I follow the common transla- tion, yet I am fully satisfied the meaning of the words is, neither in this dispensation, (viz. the Jewish,) nor in that which is to come, viz. the Christian. xan Dd) élam ha-bo, the world to come, is a constant phrase for the times of the Messiah in the Jewish writers. See below. The sin here spoken of by our Lord ranks high in the catalogue of presumptuous sins, for which there was no forgiveness under the Mosaic dispensation. See Num. xv. 30, 31; xxxv. 31; Lev. xx. 10; 1 Sam. ii. 25. When our Lord says that such a sin hath no forgiveness, is he not to be under- stood as meaning that the crime shall be punished under the Christian dispensation as it was under the Jewish, viz. by the destruction of the body? And is not this the same mentioned 1 John i. 7, called there the sin unto death; i. e. a sin that was to be pun- ished by the death of the body, while mercy might be extended to the soul? The punishment for presump- tuous sins, under the Jewish law, to which our Lord evidently alludes, certainly did not extend to the dam- nation of the soul, though the body was destroyed : therefore I think that, though there was no such for- giveness to be extended to this crime as to absolve the man from the punishment of temporal death, yet, on repentance, mercy might be extended to the soul ; and every sin may be repented of under the Gospel dispensation. Dr. Lightfoot has sufficiently vindicated this pas- sage from all false interpretation. “ They that endea- vour hence to prove the remission of some sins after death, seem little to understand to what Christ had respect when he spake these words. Weigh well this common and most known doctrine of the Jewish schools, and judge. “ He that transgresses an affirmative precept, if he presently repent, is not moved until the Lord pardon 138 ST. MATTHEW. the sin against the Holy Ghost 32 And whosoever *speaketh a 4, ™. 4031. word against the Son of man, "itshall An. Olymp ὃ Ξ CCI. 3. be forgiven him: but whosoever >] Tim. i. 13. him; and of such it is said, Be ye converted, O back sliding children! and 1 will heal your backslidings.— He that transgresses a negative precept, and repents, his repentance suspends judgment, and the day of ea- piation expiates him; as it is said, This day shall all your uncleannesses be expiated to you. He that trans- gresses to cutting off (by the stroke of God) or to death by the Sanhedrin, and repents, repentance and the day of expiation do suspend judgment, and the strokes that are laid upon him wipe off sin, as it is said, And 1 will visit their transgression with a rod, and their iniquity with scourges. But he by whom the name of God is profaned (or blasphemed) repent- ance is of no avail to him to suspend judgment, nor the day of expiation to expate it, nor scourges (or corrections inflicted) to wipe it off, but all suspend judgment, and death wipes it off. Thus the Babylo- nian Gemara writes; but the Jerusalem thus: Re- pentance and the day of expiation expate as to the third part, and corrections as to the third part, and death wipes it off, as it 1s said, And your imiquities shall not be expiated to you uniil ye die: behold, we learn that death wipes off. Note this, which Christ contradicts, concerning blasphemy against the Holy Ghost. Tt shall not be forgwen, saith he, neither in this world, nor in the world to come; that is, neither before death, nor, as you dream, by death. Jerus. Sanhed. fol. 37. and Bab. Yoma, fol. 86. “In the world to come.—I. Some phrases were re- ceived into common use, by which, in common speech, they opposed the heresy of the Sadducees, who denied immortality, Of that sort were 83m Dy dlam ha-ba, Aww ὁ μελλων, The world to come. {1} 12 gan aden, Tlapadevooc, paradise: DIN “i ger hinnom, Teevva, hell, &c. “ At the end of all the prayers in the temple (as we observed before) they said aby? ay dd élam, for ever. But when the heretics (i. e. the Sadducees) brake in, and said there was No AGE but one, then it was appointed to be said for ever and ever. adn 13 nbn ὙΡῚ min ha-olam, vead ha-olam. Bab. Be- racoth, fol. 54. This distinction of TiN Dy dlam hazeh, this world, and of S10 poy olam ha-ba, the world to come, you may find almost in every page of — the rabbins. “ The Lord recompense thee a good reward for this thy good work in this world, and let thy reward be perfected in the world to come. Targum on Ruth. “ Tt (that is, the history of the creation and of the Bible) therefore begins with the letter 3 beth, (in the word mwa bereshith,) because two worlds were cre- ated, this world and a world to come. Baal Turim “The world to come hints two things especially, (of which see Rambam, in Sanhed. cap. ii. Chelek.) I. The times of the Messiah: ‘ Be mindful of the day wherein thou camest out of Egypt, all the days of thy life: the wise men say, by the days of thy life is ἐπ- timated this world: by all the days of thy life, the 1 Christ reprehends A.M. 4031. speaketh against the Holy Ghost, it An. Olymp. shall not be forgiven him, neither in this world, neither in the world to come. 33 Either make the tree good, and “ his fruit good ; or else make the tree corrupt, and his fruit corrupt; for the tree is known by his fruit. 34 O “generation of vipers, how can ye, being evil, speak good things? °¢ for out of the abun- dance of the heart the mouth speaketh. 35 A good man out of the good treasure of the heart bringeth forth good things: and an © Chap. vii. 17; Luke vi. 43, 44. 4 Chap. 11]. 7; xxiii. 33; © Luke vi. 45——S Chap. xvi. 1; Mark viii. 11; Luke xi. 16, days of the Messiah are superinduced.’ In this sense the apostle seems to speak, Heb. ii. 5, and vi. 5.— TI. The state after death: thus Rab. Tancum, The world to come, is when a man has departed out of this world.” Verse 33. Either make the tree good] That is, the effect will be always similar to the cause; a bad tree will produce bad fruit, and a good tree, good Sruit. The works will resemble the heart: nothing good can proceed from an evil spirit; no good fruit can proceed from a corrupt heart. Before the heart of man can produce any good, it must be renewed and influenced by the Spirit of God. Verse 34. O generation of vipers] These are apparently severe words; but they were extremely proper in reference to that execrable people to whom they were addressed: the whole verse is an inference from what was spoken before. Out of the abundance (περισσευματος, the overflow- ings) of the heart] Wicked words and sinful actions may be considered as the overflowings of a heart that 1s more than full of the spirit of wickedness ; and holy words and righteous deeds may be considered as the overflowings of a heart that is filled with the Holy Spirit, and running over with love to God and man. Verse 35. A good man out of the good treasure of the heart] Tne καρδίας, of the heart, is omitted by upwards of one hundred MSS., many of them of the greatest antiquity and authority; by all the Syriac, Arabic, and Persic ; by the Slavonic, Saxon, Vulgate, and Jtala, (except four,) and by several of the primi- tive fathers. It seems to have been added here by some copyist, merely to explain. The good heart is the good treasury, and the treasure that is in it is the love of God, and of all mankind. The bad heart is he bad treasury, and its treasure is the carnal mind, which is enmity against God, and ill-will to man. Verse 36. Every idle word] Ῥημα apyov, a word that does nothing, that neither ministers grace nor in- struction to them who hear it. The word apyov cor- responds to the Hebrew ΝῊ shavé, which signifies not only vain or empty, but also wicked and injurious, such as a false testimony agaist a neighbour, compare 1 CHAP. XII. the wicked Jews evil man out of the evil treasure 4,M-1031. bringeth forth evil things. An. Olymp. Ξ 15 3, 36 Βαϊ I say unto you, That every me idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned. 38 4 ‘Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39 But he answered and said unto them, Aneviland § adulterous generation seeketh after a sign; and there shall no sign be given to 29; John ii. 18; 1 Cor. i. 22—+¢Isa. lvii.3; chap xvi. 4° Mark viii. 38; John iv. 48. Deut. v. 11 and 20. Add to this, that Symmachus translates 135 piggul, polluted, Lev. xix. 7, by the very Greek word in the text. It was to explain this ambiguous meaning of the word, that ten MSS. have changed apyov into zovypov, evil. Our Lord must be understood here as condemning all false and injurious words : the scope of the place necessarily requires this meaning. Verse 37. By thy words thou shalt be justified] That is, the whole tenor of thy conversation will be an evidence for or against thee, in the great day.— How many are there who count words for nothing! and yet eternity often depends on them. Lord, put a watch before the door of my lips! is a prayer pro- per for all men. Verse 38. We would see a sign from thee.] That is, we wish now to see thee work a miracle. Pride, vain curiosity, and incredulity, have never proof suffi- cient of the truth: for they will not be satisfied. Verse 39. An evil and adulterous generation] Or, race of people; for so yevea should be translated here, and in most other places in the Gospels ; for our Lord, in general, uses it to point out the Jewish people.— This translation is a key to unlock some very obscure passages in the evangelists. Seeketh after a sign] Or, seeketh another sign, (ext{jrer,) so 1 think this word should be translated. Our Lord had already given the Jews several signs ; and here they desire sign upon sign. Our Lord terms the Jews an adulterous race.— Under the old covenant, the Jewish nation was re- presented as in a marriage contract with the Lord of hosts; as believers, in the new covenant, are repre- sented as the spouse of Christ. All unfaithfulness and disobedience was considered as a breach of this marriage contract ; hence the persons who were thus guilty are denominated adulterers and adulteresses. But, independently of this, there is the utmost proof, from their own writings, that in the time of our Lord they were most literally an adulterous race of people : for, at this very time, R. Jochanan ben Zacchai abro- gated the trial by the bitter waters of jealousy, be- cause so many were found to be thus criminal See on John viii. 3. 139 Jonah a sign of Chrast’s A-M.4031 it, but the sign of the Prophet An. Olymp. Jonas: 40 " Foras Jonas was three days and three nights in the whale’s belly : so shall the Son of man be three days and three nights in the heart of the earth. ST. MATTHEW. death and resurrection 41 ?The men of Nineveh shall 4,M- 4031. rise in judgment with this ge- An ae neration, and * shall condemn it: = ‘because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. ° 42 ™The queen of the south shall rise up h Jonah i. 17.—' Luke xi. 32.— See Jer. ii. 11; Ezek. xvi. 51,52; Rom. ii. 27.—! Jon. iii. 5.—™ 1 Kgs. x. 1; 2 Chr. ix. 1; Luke xi. 31. Verse 40. Three days and three nights] Our Lord rose from the grave on the day but one after his crucifixion: so that, in the computation in this verse, the part of the day on which he was crucified, and the part of that on which he rose again, are seve- rally estimated as an entire day; and this, no doubt, exactly corresponded to the time in which Jonah was in the belly of the fish. Our Lord says, As Jonah was, so shall the Son of man be, &e. Evening and morning, or night and day, is the Hebrew phrase for a natural day, which the Greeks termed νυχθήμερον, nuchthemeron. The very same quantity of time which is here termed three days and three nights, and which, in reality, was only one whole day, a part of two others, and two whole nights, is termed three days and three nights, in the book of Esther: Go; neither eat nor drink THREE DAYS, NIGHT or DAY, and so I will go in unto the kmg: chap. iv. 16. Afterwards it follows, chap. v. 1. On the THIRD Day, Esther stood in the amner court of the king’s house. Many examples might be produced, from both the sacred and profane writers, in vindication of the propriety of the expres- sion in the text. For farther satisfaction, the reader, if he please, may consult Whitby and Wakefield, and take the following from Lightfoot. “T. The Jewish writers extend that memorable station of the unmoving sun, at Joshua’s prayer, to six and thirty hours; for so A7zmchi upon that place : ‘ According to more exact interpretation, the sun and moon stood stil for six and thirty hours: for when the fight was on the eve of the Sabbath, Joshua feared lest the Israelites might break the Sabbath; therefore he spread abroad his hands, that the sun might stand still on the siath day, according to the measure of the day of the Sabbath, and the moon according to the measure of the night of the Sabbath, and of the go- ing out of the Sabbath, which amounts to six and thirty hours.’ “JJ. If you number the hours that pass from our Saviour’s giving up the ghost upon the cross to his re- surrection, you shall find almost the same number of hours; and yet that space is called by him three days and three nights, whereas two nights only came be- tween, and one complete day. Nevertheless, while he speaks these words, he is not without the consent both of the Jewish schools and their computation. Weigh well that which is disputed in the tract Scabbath, con- cerning the separation of a woman for three days; where many things are discussed by the Gemarists, concerning the computation of this space of three days. Among other things these words occur: R. Ismael saith, Sometimes it contains four ΓΛ) onoth, some- times five, sometimes six. But how much is the space ef an ANS onah? R. Jochanan saith, Either a day 140 ora night. And so also the Jerusalem Talmud : " R. Akiba fixed a vay for an onah, and a nicut for an onah.’ But the tradition is, that R. Eliazar ben Aza- riah said, A day and a night make an onah: and a Part of an onah is as the wHoLtr. And a little after, R. Ismael computed a part of the onah for the whole.” Thus, then, three days and three nights, according to this Jewish method of reckoning, included any part of the first day; the whole of the following night; the next day and its night; and any part of the succeed- ing or third day. In the whale’s belly} Thata fish of the shark kind, and not a whale, is here meant, Bochart has abundant- ly proved, vol. iii. col. 742, &c., edit. Leyd. 1692. Tt is well known that the throat of a whale is capable ~ of admitting little more than the arm of an ordinary man; but many of the shark species can swallow a man whole, and men have been found whole in the stomachs of several. Every natural history abounds with facts of this kind. Besides, the shark is a na- tive of the Mediterranean Sea, in which Jonah was sailing when swallowed by what the Hebrew terms 5113 33 dag gadol, a great fish ; but every body knows that whales are no produce of the Mediterranean Sea, though some have been by accident found there, as in most other parts of the maritime world; but, let them be found where they may, there is none of them ca- pable of swallowing a man. Instead of either whale or shark, some have translated 12 Δ dag gadol, Jo- nah i. 17, by a fishing cove, or something of this na- ture ; but this is merely to get rid of the miracle : for, according to some, the whole of Divine revelation is a forgery—or it is a system of metaphor or allegory, that has no miraculous interferences init. But, inde- pendently of all this, the criticism is contemptible. Others say, that the great fish means a vessel so called, into which Jonah went, and into the hold of which he was thrown, where he continued three days and three nights. In short, it must be any thing but a real mi- racle, the existence of which the wise men, so called, of the present day, cannot admit. Perhaps these very men are not aware that they have scarcely any belief even in the existence of God himself! Verse 41. The men of Nineveh shall rise in judg- ment] The voice of God, threatening temporal judg- ments, caused a whole people to repent, who had nei- ther Moses nor Christ, neither the law nor the prophets ; and who perhaps never had but this one preacher among them. What judgment may not we expect, if we continue impenitent, after all that God has bestowed upon ws 7 A greater than Jonas is here.| Τίλειον, for τι πλείον, something more. The evidence offered by Jonah suf- ficed to convince and lead the Ninevites to repentance ; 1 Concerning’ the A.M. 4031. in the judgment with this generation, Ao. pap. and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon zs here. 43 » When the unclean spirit is gone out of a man, ° he walketh through dry places, seek- ing rest, and findeth none : 44 Then he saith, I will return into my house from whence I came out ; and when he is come, he findeth zt empty, swept, and garnished. = Luke xi. 24. © Job i. 7; 1 Pet. v. 8——P Heb. vi. 4; x. 26; 2 Pet. ii. 20, 21, 22. but here was more evidence, and a greater person ; and yet so obstinate are the Jews that all is ineffectual. 1. Christ, who preached to the Jews, was infinitely greater than Jonah, in his nature, person, and mission. 2. Jonah preached repentance in Nineveh only forty days, and Christ preached among the Jews for several years. 3. Jonah wrought no miracles to authorize his preaching ; but Christ wrought miracles every day, in every place where he went, and of every kind. And 4. Notwithstanding all this, the people of Judea did not repent, though the people of Nineveh did. ἢ Verse 42. The queen of the south} In 1 Kings x. 1, this queen is said to be of Sada, which was a city and province of Arabia Felix, to the south, or south-east, of Judea. Uttermost parts of the earth] Uepatwv τῆς ync— a form of speech which merely signifies, a great dis- tance. See Deut. xxviii. 49. Verse 43. When the unclean spirit] If there had been no reality in demoniacal possessions, our Lord would have scarcely appealed to a case of this kind here, to point out the real state of the Jewish people, and the desolation which was coming upon them. Had this been only a vulgar error, of the nonsense of which the learned scribes and the wise Pharisees must have been convinced, the case not being one in point, because not true, must have been treated by that very people with contempt for whose conviction it was alone designed. He walketh through dry places} Av ανυδρων τόπων. There seems to be a reference here to the Orphic de- monology, in which evil spirits were divided into va- rious classes, according to the different regions of their abode, or places in which they delighted. These classes were five: 1. Aaimovec ovpaviot, Celestial de- mons. 2. Aaimovec nepior, Aerial. 3. Aaipovec evr- δριοι, Aquatic. 4. Δαιμονες χθονιοι, Terrestrial. 5. Και δαιμονες υποχθονιοι, And subterranean demons. See Orph. ad Mus. ap. Schott. The Platonists, the followers of Zoroaster, and the primitive Jews, made nearly the same distinctions. Seeking rest] Or refreshment. Strange! a fallen corrupt spirit can have no rest but in the polluted hu- man heart: the corruption of the one is suited to the pollution of the other, and thus dike cleaves to like. Verse 44. Into my house] The soul of that person from whom he had been expelled by the power of 1 CHAP. XII. yaw shevd or shevang: unclean spurt. 45 Then goeth he, and taketh with ΑΜ 4031. himself seven other spirits more An. Oiymp. wicked than himself, and they enter Ξ in and dwell there: Pand the last state of that man is worse than the first. Even so shall it be also unto this wicked gene- ration. 46 Ἵ While he yet talked to the people, abehold Ais mother and *his brethren stood without, desiring to speak with him. 47 Then one said unto him, Behold, thy mo 4 Mark iii. 31; Luke viii. 19, 20, 21—— Ch. xiii. 55 ; Mark vi. 3; John ii. 12; vir. 3,5; Acts i. 14; 1 Cor. ix. 5; Gal. i. 19. Christ, and out of which he was to have been kept by continual prayer, faith, and watchfulness. He findeth it empty] Unoccupied, σχολάζοντα, empty of the former inhabitant, and ready to receive a new one: denoting a soul that has lost the life and power of godliness, and the testimony of the Holy Spirit. Swept and garnished.| As σχολαζω signifies to be idle, or unemployed, it may refer here to the person, as well as to his state. His affections and desires are no longer dusied with the things of God, but gad about, like an idle person, among the vanities of a perishing world. Swept, from love, meekness, and all the fruits of the Spirit; and garnished, or adorned, kexoopnuevor, decorated, with the vain showy trifles of folly and fa- shion. This may comprise also smart speeches, cun- ning repartees, &c., for which many who have lost the life of God are very remarkable. Verse 45. Seven other spirits more wicked] Seven was a favourite number with the Jews, implying fre- quently, with them, something perfect, completed, filled up, for such is the proper import of the Hebrew word nearly allied in sownd to our seven. And perhaps this meaning of it refers to the seventh day, when God rested from his work, having filled up, or completed the whole of his creative de- sign. Seven demons—as many as could occupy his soul, harassing it with pride, anger, self-will, lust, &c., and torturing the body with disease. The last state of that man is worse than the first.| His soul, before influenced by the Spirit of God, dilat- ed and expanded under its heavenly influences,-becomes more capable of refinement in iniquity, as its powers are more capacious than formerly. Evil habits are formed and strengthened by relapses ; and relapses are multiplied, and become more incurable, through new habits. So shall it be also unto this wicked generation.] And so it was: for they grew worse and worse, as if totally abandoned to diabolie influence ; till at last the besom of destruction swept them and their privileges, national and religious, utterly away. What a terrible description of a state of apostasy is contained in these verses! May he who readeth understand ! Verse 46. His mother and his brethren] These are supposed to have been the cousins of our Lord, as the word brother is frequently used among the Hebrews in this sense. But there are others who believe Mary 141 Christ teaches the A.M. 4031. ther and thy brethren stand with- An. Olymp. out, desirmg to speak with thee. 48 But he answered and said unto him that told him, Who is my mother? and who are my brethren ? ST. MATTHEW. multitudes out of a shop 49 And he stretched forth his A hand toward his disciples, and said, An. Olymp — Behold my mother and my brethren ! 50 For " whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. 5 See John xv. 14; Gal. v. 6; vi. 15; had other children beside our Lord and that these were literally his brothers, who are spoken of here. And, although it be possible that these were the sons of Mary, the wife of Cleopas or Alpheus, his mother’s sister, called his relations, Mark ili. 21; yet it is as likely that they were the children of Joseph and Mary, and brethren of our Lord, in the strictest sense of the word. See on chap. xiii. 55. Verse 48. Who is my mother? and who are my brethren 3] _ The reason of this seeming disregard of his relatives was this: they came to seize upon him, for they thought he was distracted. See Mark iii. 21. Verse 50. Whosoever shall do the will of my Father, &¢e.] Those are the best acknowledged relatives of Christ who are united to him by spiritual ties, and who are become one with him by the indwelling of his Spirit. We generally suppose that Christ’s relatives must have shared much of his affectionate attention ; and doubt- (Gale τε πα asm, Fh τὴ, y less they did: but here we find that whosoever does the will of God is equally esteemed by Christ, as his brother, sister, or even his virgin mother. What an encouragement for fervent attachment to God! 1. From various facts related in this chapter, we see the nature and design of the revelation of God, and of all the ordinances and precepts contained in it —they are all calculated to do man good: to improve — his understanding, to soften and change his nature, that he may love his neighbour as himself. That re- ligion that does not inculeate and produce humanity never came from heaven. 2. We have already seen what the sin against the Holy Ghost is: no soul that fears God can commit it: perhaps it would be impossible for any but Jews to be guilty of it, and they only in the circumstances men- - tioned in the text; and in such circumstances, it is — impossible that any person should now be found. CHAPTER XIII. Christ teaches the multitudes out of a ship, they standing on the shore, 1, 2. 3-9. Parable of the tares and the wheat, 24-30. wheat, 36-43. net, 47-50. take offence, 53-56. their unbelief, 58. ot A: HE same day went Jesus out of An. Oras the house, * and sat by the sea cCi. γέ side. 2 >And great multitudes were gathered to gether unto him, so that ὁ he went into a ship, The parable of the sower, He gives his reasons for speaking in parables, 10-17. Explains the parable of the sower, 18-23 Of the gram of mustard seed, 31, 32. Of the leaven, 33 The prophecy fulfilled by this mode of teaching, 34, 35. He explains the parable of the tares and the Parable of the treasure hid in a field, 44. Of the pearl-merchant, 45, 46. Of the drag- His application of the whole, 51, 52. Our Lord’s observations on this, 57. He teaches in his own country, and his neighbours He works no miracle among them because of and sat; and the whole multitude ὡς δ 43) stood on the shore. An. Olymp 0013 3 And he spake many things unto them in parables, saying, ἢ Behold, a sower went forth to sow ; a Mark iv. 1— Luke viii. 4. NOTES ON CHAP. XIII. Verse 1. The same day] Our Lord scarcely ever appears to take any rest: he is incessant in his labours, and instant in season and out of season; and in this he has left all his successors in the ministry an example, that they shgqpld follow his steps: for he who wishes to save souls will find few opportunities to rest. As Satan is going about as a roaring lion seeking whom he may devour, the messenger of God should imitate his diligence, that he may counteract his work. The gospels are journals of our Lord’s life. Went Jesus out of the house] This was the house of Peter. See chap. xvii. 24. Sat bu the sea side.| The sea of Galilee, on the borders of which the city of Capernaum was situated. 142 ¢ Luke v. 3—4 Luke viii. 5. Verse 2. Into a ship] To xAoov, THE vessel or boat. Mr. Wakefield supposes (which is very likely) that a particular vessel is uniformly specified, which seems to have been kept on the lake for the use of Christ and his apostles: it probably belonged to some of the fishermen, (see chap. iv. 22,) who, he thinks, occasionally, at least, followed their former occupation. See John xxi. 3. The thought of pious Quesnel on this verse should not be neglected. We see here a representation of the Church, which consists of the people united to their pastors. These, being more exposed to violent toss- ings and storms, are, as it were, in a ship, while those continue at ease on the shore. Verse 3. He spake many things unto them in para- The parable CHAP. A.M. 4031. 4 And when he sowed, some An. Olymp. seeds fell by the way side, and the OC! fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth : 6 And when the sun was up, they were © Genesis, bles] Parable, from παρα, near, and βαλλω, I cast, or _ put. A comparison or similitude, in which one thing is compared with another, especially spiritual things with natural, by which means these spiritual things are better understood, and make a deeper impression on an attentive mind. Or, a parable is a representation of any matter accommodated, in the way of similitude, to the real subject, in order to delineate it with the greater Sorce and perspicuity. See more on this subject at the conclusion of this chapter. No scheme, says Dr. Lightfoot, of Jewish rhetoric was more familiarly used than that of parables ; which, perhaps, creeping in from thence among the heathens, ended in fables. It is said in the tract Sotah, chap. ix. “ From the time that Rabbi Meri died, those that spake in parables ceased.” Not that this figure of rhetoric perished in the nation from that time; but because he surpassed all others in these flowers, as the gloss there from the tract Sanhedrin speaks. “A third part of his dis- courses was tradition; a third part allegory; and a third part parable.” The Jewish books every where abound with these figures, the nation inclining by a kind of natural genius to this kind of rhetoric. Their very religion might be called parabolical, folded up within the covering of ceremonies; and their oratory in their sermons was like to it. But is it not indeed a wonder, that they who were so much given to and delighted in parables, and so dexterous in unfolding them, should stick in the outward shell of ceremonies, and should not have brought out the parabolical and spiritual sense of them? Our Saviour, who always spoke with the common people, uses the same kind of speech, and very often the same preface which they used, ΤῸ what is it likened? See Lightfoot in loco. Though we find the basis of many of our Lord’s para- bles in the Jewish writings, yet not one of them comes through his hands without being astonishingly improved. Tn this respect also, Surely never man spake like this man. Under the parable of the sower, our Lord intimates, 1. That of all the multitudes then attending his minis- try, few would bring forth fruit to perfection. And 2. That this would be a general case in preaching the Gospel among men. Verse 4. Some seeds fell by the way side] The hard beaten path, where no plough had broken up the | ground. Verse 5. Stony places] Where there was a thin surface of earth, and a rock at the bottom. Verse 7. Among thorns] Where the earth was ploughed up, but the brambles and weeds had not been cleared away. Verse 8. Good ground] Where the earth was deep, 1 XIII. of the sower scorched ; and oad they had no 4,™, 4031. root, they withered away. 7 And some fell among thorns ; and the thorns sprung up and choked them : 8 But other fell into good ground, and broughis forth fruit, some ° a hundred-fold, some sixty fold, some thirty-fold. An. Olymp. CCL 3. chap. xxvi. 12. the field well ploughed, and the brambles and weeds all removed. See more on ver. 18, &c., and see on Luke viii. 15. Some a hundred-fold. For the elucidation of this text, I beg leave to introduce the following experiment. In 1816 I sowed, for a third crop, a field with oats, at Millbrook, in Lancashire; the grains weighed, on an average, ὃ of a graineach. One grain produced three stalks with three cars: the largest had 68 grains in it, the second 26, and the third 25. Whole number of grains 119, which to- gether weighed ς to 8) (O20 pre The root separately, after washing and ὩΣ ing, weighed ἷ 133 The stalks and remaining Trains (for πέπον had perished in the wet season) . 6304 Weight of the whole produce of one grain of oats 26 grs. which was 725 limes and one fitter: more tae the original weight. The power of grain to multiply itself, even in the same year, is a subject as much of curiosity and as- tonishment as of importance and general utility. For the farther elucidation of this text, I shall give the fol- lowing example from a practice in agriculture, or rural economy, which is termed filtering. On the 2nd of June, 1766, Mr. C. Miller, of Cam- bridge, sowed some grains of the common red wheat - and on the 8th of August a single plant was taken up, and separated into 18 parts, and each planted separate- ly: these plants having pushed out several side shoots, about the middle of September some of them were taken up and divided; and the rest between that time and October. This second division produced 67 plants. These plants remained through the winter, and another division of them, made between the middle of March and the 12th of April, produced 500 plants. They were divided no farther, but permitted to remain in the field. These plants were in general stronger than any of the wheat in the field. Some of them produced upwards of 100 ears from a single root; and many of the ears measured seven inches in length, and con tained between sialy and seventy grains. The whole number of ears produced from the single plant was 21,109, which yielded three pecks and /hree-quarters of clear corn, weighing 47lbs. 7oz., and, from a cal- culation made by counting the grains in an ounce, the whole number of grains was about 576,840. Mr. Miller. thinks that, had he made a second division in the spring, the number of plants would have amounted to 2000. Who can help admiring the wisdom and providence of God in this single grain of com! He 143 Christ s reasons for eee 9 ‘Who hath ears to hear, let An. Olymp. him hear. 10 9 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Be- cause 5 1115 given unto you to know the mys- teries of the kingdom of heaven, but to them it is not given. ST. MATTHEW. speaking m parables, 12 » For whosoever hath, to him race” shall be given, and he shall have An. ora CCL 3 more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in para- bles: because they seeing, see not; and (Chap. xi. 15.——s Chap. xi. 25; xvi. 17; Mark iv. 11; 1 Cor. ii. 10; 1 John ii. 27. has, in some sort, impressed on it an idea of his own infinity ; and an idea which, like the subject to which it refers, confounds our imagination and reason. How infinitely great is God, even in his minor works ! Verse 9. Who hath ears to hear, &c.] Let every person who feels the necessity of being instructed in the things which concern his soul’s welfare pay at- tention to what is spoken, and he shall become wise unto salvation. Verse 11. Zé is given unto you to know the myste- ries, &c.| By mysteries, here, we may understand not only things concerning the scheme of salvation, which had not yet been revealed; but also the prophetic de- clarations concerning the future state of the Christian Church, expressed in the ensuing parables. Jz is not given to them to know the purport and design of these things—they are gross of heart, earthly and sensual, and do not improve the light they have received: dwt to you τί 1s gwen, because [ have appointed you not anly to be the first preachers of my Gospel to sinners, but also the persons who shall transmit accounts of all these things to posterity. The knowledge of these mysteries, in the first instance, can be given only to a few ; but when these faithfully write and publish what they have heard and seen, unto the world, then the science of salvation is revealed and addressed to all. From ver. 17, we learn, that many prophets and right- eous men had desired to see and hear these things, but had not that privilege—to them it was not given; not because God designed to exclude them from salvation, but because He who knew all things knew, either that they were not proper persons, or that that was not the proper time: for the choice of the prrsons by whom, and the choice of the TIME in which it is most proper to reveal Divine things, must ever rest with the all-wise God. Verse 12. Whosoever hath, to him shall be given] This is an allusion to a common custom in all countries: he who possesses much or is rich, to such a person, presents are ordinarily given. Whosoever hath not, from him shall be taken away even that he hath.| That is, the poor man: he that has little may be easily made a prey of, and so lose his little. This is a proper sense of the word eye in sacred and profane writers. In 1 Cor. xi. 22, τοὺς uy ἔχοντας, those who have not, means simply THE poor: and Aristophanes uses τοὺς exovrac, those that have, for the ricH or opULENT. See a variety of per- tinent examples in Kypke on Luke viii. 18. There is 144 hearing, they hear not; neither do they understand. h Chapter xxv. 29; Mark iv. 25; Luke viii. 18, xix. 26. one example in Juvenal, Sat. iii. 1. 208, 209, that ex- presses the whole of our Lord’s meaning, and is a beautiful illustration of this apparently difficult passage. Niu habuit Codrus: quis enim negat2 et tamen illud Perdidit infelix rorum NIL. “°Tis true, poor Codrus noruine had to boast, And yet poor Codrus att that Noruine lost.” Dryden. Now what was this Noruine which, the poet said, Codrus had and lost? The five preceding lines tell you. Lectus erat Codro Procula minor, urceoli sex, Ornamentum abaci; necnon et parvulus infra Cantharus, et recubans sub eodem marmore Chiron ; Jamque vetus Grecos servabat cista libellos, Et divina Opici rodebant carmina mures. He had one small bed, six litile pitchers, the orna- ment of a side-board; a small jug or tankard, the mage of a centaur, and an old chest with some Greek books in it, on which the mice had already begun to make depredations. And ail this he lost; probably by continuing, in spite of his destiny, to be a poet. So those who devote not the light and power which God has given them to the purposes for which he has granted these gifts, from them shall be taken away these unemployed or prostituted blessings. This seems to have been a proverbial mode of speech, which our Lord here uses to inform his disciples, that he who does not improve the first operations of grace, how- soever small, is in danger of losing not only all the possible product, but even the principal; for God de- lights to heap benefits on those who properly improve them. See the note on Luke viii. 18. Verse 13. Therefore speak I to them in parables] On this account, viz. to lead them into a proper know- ledge of God. I speak to them in parables, natural representations of spiritual truths, that they may be allured to znguzre, and to find out the spirit, which is hidden under the /etter ; because, seeing the miracles which I have wrought, they see not, i. e. the end for which I have wrought them; and hearing my doc- trines, they hear not, so as to profit by what is spoken; neither do they understand, οὐδὲ συνίουσι, they do not lay their hearts to it. Is not this obviously our Lord’s meaning? Who can suppose that he would employ his time in speaking enigmatically to them, on purpose that they might not understand what was spoken ? Could the God of truth and sincerity act thus? If he 1 Explanation of the A.M. 4031. 14 And in them is fulfilled the a Pm. prophecy of Esaias, which saith, ——_—__— ‘By,hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive : 15 For this people’s heart is waxed gross, and their ears * are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with thei heart, and should be converted, and I should heal them. 16 But ' blessed are your eyes, for they see : and your ears, for they hear. 17 For verily I say unto you, ™ That many prophets and righteous men have desired to 158. vi. 9; Ezek. xii. 2; Mark iv. an Luke viii. 10; John xii. 40; ‘Acts Xxviil. 26, 97; Rom. xi. 8; 2 Cor. iii. id, 15. k Heb. v. 11. had designed to act otherwise, he might have saved his time and labour, ἀπά not spoken at all, which would have answered the same end, viz. to leave them in gross ignorance. Verse 14. In them is fulfilled] Αναπληρουται, Is acan fulfilled: this proper meaning of the Greek word has been generally overlooked. The evangelist means, that as these words were fulfilled in the Jews, in the time of the Prophet Zsaiah, so they are now again fulfilled in these their posterity, who exactly copy their fathers’ example. These awful words may he again fulfilled in ws, if we take not warning by the things which these disobedient people have suffered. By hearing ye shall hear] Jesus Christ shall be sent to you, his miracles ye shall fully see, and his doctrines ye shall distinctly hear; but God will not force you to receive the salvation which is offered. Verse 15. Heart is waxed gross] Ἑπαχυνϑη, is be- come fat—inattentive, stupid, insensible. They hear heavily with their ears—are half asleep while the sal- vation of God is preached unto them. Their eyes they have closed] Totally and obstinately resisted the truth of God, and shut their eyes against the light. Lest—they should see, &c.] Lest they should see their lost estate, and be obliged to turn unto God, and seek his salvation. His state is truly deplorable who 15. sick unto death, and yet is afraid of being cured. The fault is here totally in the people, and not at all in that God whose name is Mercy and whose nature is love. Verse 16. But blessed are your eyes] Ye improve the light which God has given you; and you receive an increase of heavenly wisdom by every miracle and by every sermon. Verse 17. Many prophets and righteous men] These lived by and died in the faith of the promised Messiah : the fulness of the time was not then come for his manifestation in the flesh. See also on ver. 11. Verse 19. When any one heareth the word of the Vou. I. C "ley CHAP. XU. parable of the sower. see those things which ye see, and 4,™, 1031. have not seen them; and to hear An. Olymp. 5 CCL3 those things which ye hear, and have not heard them. 18 Ἵ " Hear ye therefore the parable of the sower. 19 When any one heareth the word ° of the kingdom, and understandeth ἐξ not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon ? with joy receiveth it ; 21 Yet hath he not root in himself, but ΜΕ xvi. 17; Luke x. 23, 24; John xx. 29.——™ Heb. xi. 13 et. i. 10, 11, Mark iv. if; Luke viii. 11.—® Chap. iv. ᾿23.--- Isa. Iviii. 2; Ezek. xxxiii. 31, 32; John v. 35. kingdom] Viz. the preaching of the Gospel of Christ. And understandeth it not] My cvuvievtoc, perhaps more pronerly, regardeth it not, does not lay his heart to it. The wicked one] O πονηρος, from πόνος, labour, tou, he who distresses and torments the soul. Mark, chap. iv. 15, calls him 6 caravac, the adversary or opposer, because he resists men in all their purposes of amend- ment, and, to the utmost of his power opposes, in order to frustrate, the influences of Divine grace upon the heart. In the parallel place in Luke, chap. viii. 12, he is called ὁ διαβολος, the devil, from διαθαλλειν, to shoot, or dart through. Tn allusion to this meaning of the name, St. Paul, Eph. vi. 16, speaks of the fiery parts of the wicked one. It is worthy of re- mark, that the ‘dree evangelists should use each a different appellative of this mortal enemy of mankind : probably to show that the devil, with all his powers and properties, opposes every thing that tends to the salva- tion of the soul. Catcheth away] Makes the utmost haste to pick up the good seed, lest it should take rood in the heart. A careless inattentive hearer is compared to the way side—his heart is an open road, where evil affec- tions, and foolish and hurtful desires, continually pass and repass, without either notice or restraint. “A heart where Satan has” (as one terms it) “ingress, egress, regress, and progress: in a word, the devil’s thoroughfare.” Verse 20. But he that received the seed into stony places—is he] That is, is a fit emblem of that man who, hearing the Gospel, is affected with its beauty and excellency, and immediately receiveth it with joy— is glad to hear what God has done to make man happy. Verse 21. Yet hath he not root in himself] His soul is not deeply convinced of its guilt and depravity ; the fallow ground is not properly ploughed up, nor the rock broken. When persecution, &c., ariseth, which he did not expect, he is soon stumbled—seeks some 145 Explanation of the A.M. 4031. dureth for a while: for when tribu- Ane Glee: lation or persecution ariseth because of the word, by and by ‘he is offended. 22 τ He also that received seed * among the thorns, is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh un- fruitful. 23 But he that received seed into the good 4Chap. xi. 6; 2 Tim. i. 15— Chap. xix. 23; Mark x. 23 ; Luke xviii. 24; 1 Tim. vi. 9; 2 Tim. iv. 10. pretext to abandon both the doctrine and followers of Christ. Having not felt his own sore, and the plague of his heart, he has not properly discovered that this salvation is the only remedy for his soul : thus he has no motive in his heart strong enough to counteract the outward scandal of the cross; so he endureth only for the time in which there is no difficulty to encoun- ter, no cross to bear. Verse 22. He also that received seed among the thorns] In land ploughed, but not properly cleared and weeded. Is he—vrepresents that person who hear- eth the word, but the cares, rather the anxiety, ἡ μεριμνα, the whole system of anxious carking eares. . Lexico- graphers derive the word μερίμνα from μερίζειν τον vovy, dividing, or distracting the mind. 'Thus a poet, Tot me wnpediunt cure que meum animum diversé trahunt. “So many cares hinder me which draw my mind different ways.” Terence. The deceitfulness of riches} Which promise peace and pleasure, but can never give them. Choke the word] Or, together choke the word, ouprviyel, meaning, either that these grow up together with the word, overtop, and choke it; or that these united together, viz. carking worldly cares, with the delusive hopes and promises of riches, cause the man to abandon the great concerns of his soul, and seek, in their place, what he shall eat, drink, and wherewithal he shall be clothed. Dreadful stupidity of man, thus to barter spiritual for temporal good—a heavenly in- heritance for an earthly portion! The seed of the kingdom can never produce much fruit in any heart, till the thorns and thistles of vicious affections and impure desires be plucked up by the roots and burned. The Persic translator renders it QUT eas sy 2S Lol asle kalmé-ra khubé kund, chokes the root of the word: for it appears the seed had taken root, and that these cares, &c., choked it in the root, before even the dlade could show itself. Verse 23. Good ground] That which had depth of mould, was well plonuss ghed, and well weeded. Ts he that heareth| Who diligently attends the mi- nistry of the word. And understandeth it] Lays the subject to heart, deeply weighing its nature, design, and importance. Which also beareth fruit] His fruitfulness being an almost necessary consequence of his thus laying the 146 ST. MATTHEW. parable of the sower ground, is he that heareth the A Madey word, and understandeth zt; which An. Olymp. also beareth fruit, and bringeth forth, *some a hundred-fold, some sixty. some thirty. 24 4 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed "good seed in his field : 25 But while men slept, his enemy came s Jer. iv. 3.—+t Gen. xxvi. 12; John xy. 4, 5,8; Gal. v. 22. u Mark iv. 26. Divine message to heart. Let it be observed, that to hear, to understand, and to bring forth fruit, are the three grand evidences of a genuine believer. He wha does not hear the word of wisdom cannot understand what makes for his peace ; and he who does not under- stand what the Gospel requires him to de and to perform, cannot bring forth frwut; and he who is not frwtful, very fruitful, cannot be a disczple of Christ—see John xy. 8; and he who is not Christ’s disciple cannot enter into the kingdom of God. From the different portions of fruit produced by the good ground, a hundred, sixty, and thirty, we may learn that all sound believers are not equally fruitful ; all hear, understand, and bring forth fruit, but not in the same degrees—occasioned, partly, by their situa- tion and circumstances not allowing them such exten- sive opportunities of receiving and doing good; and, partly, by lack of mental capacity—for every mind is not equally improvable. Let it be farther observed that the unfruitfulness of the different lands was not owing to bad seed or an unskilful sower—the same sower sows the same seed in all, and with the same gracious design—but it is unfruitful in many because they are careless, inatten- tive, and worldly-minded. But is not the ground naturally bad in every heart ? Undoubtedly. And can any but God make it good ? None. But it is your business, when you hear of the justice and mercy of God, to implore him to work in you that which is pleasing in his sight. No man shall be condemned because he did not change his own heart, but because he did not ery to God to change it, who gave him his Holy Spirit for this very purpose, and which he, by his worldly-mindedness and impiety, quenched. Whoso hath ears to hear let hun hear: and may the Lord save the reader from an impenitent and unfruitful heart ! Verse 24. The kingdom of heaven] God’s method of managing the affairs of the world, and the concerns of his Church. Is likened unto a man which sowed good seed τῇ his field) In general, the world may be termed the field of God; and in particular, those who profess to believe in God through Christ are his field or farm; among whom God sows nothing but the pure unadul- terated word of his truth. Verse 25. But while men slept) When the pro- fessors were lukewarm, and the pastors indolent, Ais ( 0F ) Parable of the A.M. 4031. ¥ Ὅς and sowed ¥ tares among the wheat, An. Olymp. and went his way. 26 But when the blade was sprung up, and brought forth fruit, then ap- peared the tares also. 27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares ? v Deut. xxii. 9; Isa. ἵν]. 9, 10; Wisd. ii. 24; 1 Tim. iv. 2. enemy came and sowed tares, ζιζανια, degenerate, or bastard wheat. he righteous and the wicked are often mingled in the visible Church. Every Christian society, how pure soever its principles may be, has its bastard wheat—those who bear a resemblance to the good, but whose hearts are not right with God. He who sows this bastard wheat among God’s people is here styled God’s enemy; and he may be considered also as a sower of them who permits them to be sown and to spring up through his negligence. Wo to the indolent pastors, who permit the souls under their care to be corrupted by error and sin! This word does not, J believe, occur in any of the Greek classics, nor in Dioscorides ; but it may be seen in the Geoponica, or Greek writers De Re Rustica: see the edition by Niclas, vol. i. lib. ii. 6. 43, where τὸ ζιζανίον is said to be the same which the Greeks call apa; and Flo- rentinus, the author, says, To ζίζανίον, to λεγόμενον Alpa, φθειρει νον σιτον, aprotc δὲ μιγνυμενη, okoTOL τοὺς ἐσθιοντας. “ Zizanion, which is called aipa, darnel, injures the wheat; and, mixed in the bread, causes dimness of the eyes to those who eat of it.” And the author might have added vertigo also. But this does not seem to be the grain to which our Lord alludes. The word &{avia, zizania, which is here translated tares, and which should rather be translated bastard or degenerate wheat, isa Chaldee word; and its meaning must be sought in the rabbinical writers. In a treatise in the Mishna called Kelayim, which treats expressly on different kinds of seeds, the word Ὁ) zunim, or ΤῊΝ zunin, is used for bastard or degenerated wheat ; that which was wholly a right seed in the beginning, but afterwards became degenerate—the ear not being so large, nor the grains in such quantity, as formerly, nor the corn so good in quality. In Psa. exliv. 13, the words Τὶ ὮΝ 1:2 mizzan αἱ zan, are translated all manner of store; but they properly signify, from spe- cies to species : might not the Chaldee word })311 zunin, and the Greek word ζιζανία, zizania, come from the psalmist’s {131 zanzan, which might have signified a mixture of grain of any kind, and be here used to point out the mixing bastard or degenerate wheat among good seed wheat? The Persic translator renders it aids au telkh daneh, bitter grain ; but it seems to signify merely degenerate wheat. This interpretation throws much light on the scope and design of the whole passage. Christ seems to refer, first, to the origin of evil. God sowed good seed in his field; made man m his own image and likeness: but the enemy, the | 1 CHAP. XIII. wheat and the tares w A. M. 4031. An ΤΑΣ ΩΣ, An. Olymp. 28 He said unto them, enemy hath done this. The ser- vants said unto him, * Wilt thou then that we go and gather them up ? 29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the har- vest ; and in the time of harvest I will say to w Esth. vii. 6. x Luke ix. 54; 1 Pet i. 23. devil, (ver. 39,) corrupted this good seed, and caused it to degenerate. Secondly, he seems to refer to the state of the Jewish people: God had sowed them, at at first, wholly a right seed, but now they were become utterly degenerate, and about to be plucked up and de- stroyed by the Roman armies, which were the angels or messengers of God’s justice, whom he had commis- sioned to sweep these rebellious people from the face of the land. Thirdly, he seems to refer also to the state in which the world shall be found, when he comes to judge it. The righteous and the wicked shall be permitted to grow together, till God comes to make a full and final separation. Verse 26. When the blade was sprung up—then appeared the tares also.| Satan has a shoot of iniquity for every shoot of grace ; and, when God revives his work, Satan revives his also. No marvel, therefore, if we find scandals arising suddenly to discredit a work of grdce, where God has begun to pour out his Spirit. Verse 27. So the servants—said unto him, Sir, didst not thou sow] A faithful and vigilant minister of Christ fails not to discover the evil, to lament it. and to address himself to God by prayer, in order to find out the cause of it, and to receive from him proper in- formation how to behave on the occasion. Verse 28. An enemy hath done this] It is the in- terest of Satan to introduce hypocrites and wicked per- sons into religious societies, in order to discredit the work of God, and to favour his own designs. Wilt thou then that we go and gather them up 2} A zeal which is rash and precipitate is as much to be feared as the total lack of strict discipline. Verse 29. But he said, Nay] God judges quite otherwise than men of this mixture of good and evil in the world ; he knows the good which he intends to produce from it, and how far his patience towards the wicked should extend, in order to their conversion, or the farther sanctification of the righteous. Men often persecute a true Christian, while they intend only to prosecute an impious person. “A zeal for the extir- pation of heretics and wicked men,” said a pious Papist, “not regulated by these words of our blessed Saviour, allows no time for the one to grow strong in goodness, or to the other to forsake their evil courses. They are of a spirit very opposite to Ais, who care not if they root up the wheat, provided they can but gather up the tares.” The zeal which leads persons to persecute others for religious opinions is not less a seed of the devil than a bad opinion itself is. Verse 30. Let both grow together] Though every minister of God should separate from the Church of 147 Parables of the mustard seed, A. eta the reapers, Gather ye together first An. Olymp. the tares, and bind them in bundles aa but ¥ gather the =— to bum them); wheat into my barn. 31 9 Another parable put he forth unto them, saying, 5 The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field: 32 Which indeed is the least of all seeds : but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds ¥ Chap. iii. 12.—— Isa. ii. 2,3; Mic. iv.1; Mark iv. 30 ;. Luke xiii. 18, 19. a Luke xiii. 20-— The word in the Greek is a Christ every incorrigible sinner, yet he should pro- ceed no farther: the man is not to be persecuted in his body or goods, because he is not sound in the faith—Gon tolerates him; so should men. False doc- trines are against God—he alone is the judge and punisher of them—man has no right to interfere in this matter. They who burnt Vanini for atheism usurped the seat of judgment, and thus proved them- selves to be not less a diabolical seed than the person they thus, without God’s leave, hurried into eternity. Mary, Queen of England, of execrable mémory, and the inquisitorial tormentors she employed, were all of this diabolical sowing. See more on this parable at ver. 37, ὅσ. Verse 31. The kingdom of heaven is like to a grain of mustard seed] ‘This parable is a representation of the progress of the Gospel in the world; and of the growth of grace in the soul. That grace which leads the soul to the fulness of glory may begin, and often does, ina single good desire—a wish to escape hell, or a desire to enjoy God in heaven. Verse 32. Which indeed is the least of all seeds] That is, of all those seeds which produce plants, whose stems and branches, according to the saying of the botanists, are apt devdpitecy, arborescere, to grow into a ligneous or woody substance. Becometh a tree| That is, it is not only the largest of plants which are produced from such small seeds, but partakes, in its substance, the close woody texture, especially in warm climates, where we are informed it grows to an almost incredible size. The Jerusalem Talmud, tract Peah. fol. 20, says, ‘There was a stalk of mustard in Sichin, from which sprang out three boughs; one of which, being broken off, served to cover the tent of a potter, and produced three cabes of mustard seed. Rabbi Simeon ben Chalapha said, A stalk of mustard seed was in my field, into which I was wont to climb, as men are wont to climb into a fig tree.” See Lightfoot and Schoettgen. This may appear to be extravagant; and it is probable tnat, in the case of the three cabes of seed, there is considerable exaggeration; but, if it had not been usual for this plant to grow to a very large size, such relations as these would not have appeared even in the Talmud ; and the parable of our Lord sufficiently attests the fact. Some soils being more luxuriant than others, and the climate much warmer, raise the 148 ST. MATTHEW. and of the leaven. of the air come and lodge in the 4,™, 4031 branches thereof. An, lym. 33 Ἵ * Another parable spake he we unto them: The kingdom of heaven is like unto leaven, which a woman took, and hid in three > measures of meal, till the whole was leavened. 34 ¢ All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35 That it might be fulfilled which was spo- ken by the prophet, saying, ὃ 1 will open my measure containing about a peck and a half, wanting a little more than a pint. © Mark iv. 33, 34. d Psa. Ixxviil. 2. same plant to a size and perfection far beyond what a poorer soil, or a colder climate, can possibly do. Herodotus says, he has seen wheat and barley in the country about Babylon which carried a blade fall four fingers-breadth ; and that the mallet and sesamum grew to an incredible size. I have myself seen a field of common cabbages, in one of the Norman isles, each of which was from seven to nine feet in height; and one in the garden of a friend, which grew beside an apple-tree, though the latitude of the place is only about 48 deg. 13 min. north, was jifleen feet high, the stem of which is yet remaining, (September, 1798.) These facts, and several others which might be added, confirm fully the possibility of what our Lord says of the mustard-tree, however incredible such things may appear to those who are acquainted only with the productions of northern regions and cold climates. Verse 33. The kingdom of heaven is like unto leaven| On the nature and effects of Jeaven, see the note on Exod. xii. 8. As the property of Jeaven is to change, or assimilate to its own nature, the meal or dough with which it is mixed, so the property of the grace of Christ is to change the whole soul into its own likeness; and God intends that this principle should continue in the soul till all is leavened—till the whole bear the image of the heavenly, as it before bore the image of the earthly. Both these parables are prophe- tic, and were intended to show, principally, how, from very small beginnings, the Gospel of Christ should pervade all the nations of the world, and fill them with righteousness and true holiness. Verse 34. Allthese things spake Jesus—in parables] Christ descends from Divine mysteries to parables, in order to excite us to raise our minds, from and through natural things, to the great God, and the operations of his grace and Spirit. Divine things cannot be taught to man but thtough the medium of earthly things. If God should speak to us in that language which is peculiar to heaven, clothing those ideas which angelic minds form, how little should we com- prehend of the things thus described! How great is our privilege in being thus taught! Heavenly things, in the parables of Christ, assume to themselves a body, and thus render themselves palpable. Verse 35. By the prophet} As the quotation ig taken from Psa. Ixxviii. 2, which is attributed to ι Explanation of the parable ἘΝ mouth in parables; “1 will utter ari things which have been kept secret —_— from the foundation of the world. 36 Ἵ Then Jesus sent the multitude away, and went into the house : and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. 37 He answered and said unto them, He that soweth the good seed is the Son of man ; 38 ‘The field is the world; the good seed are the children of the kingdom ; but the tares are 5 the children of the wicked one ; © Rom. xvi. 25, 26; 1 Cor. ii. 7; Eph. iii. 9; Col. i. 26. € Chap. xxiv. 14; xxviii. 19; Mark xvi. 15, 20; Luke xxiv. 47; Rom. x. 18; Col. i. 6. Asaph, he must be the prophet who is meant in the text ; and, indeed, he is expressly called a prophet, 1 Chron. xxv.2. Several MSS. have Hoaiov, Isaiah; but this is a manifest error. Jerome supposes that Asaph was first in the text, and that some ignorant transcriber, not knowing who this Asaph was, inserted the word Jsaiah; and thus, by attempting to remove an imaginary error, made a real one. Verse 36. Jesus—went into tne house: and his dis- ciples came] Circumstances of this kind should not pass unnoticed: they are instructive and important. Those who attend only to the public preaching of the Gospel of God are not likely to understand fully the mysteries of the kingdom of heaven. ‘To understand clearly the purport of the Divine message, a man must come to God by frequent, fervent, secret prayer. It is thus that the word of God sinks into the heart, is watered, and brings forth much fruit. Declare (¢pacov, explain) unto us the parable of the tares of the field.) To what has already been spoken on this parable, the following general exposi- tion may be deemed a necessary appendage :— J. What is the cause of evi in the world ? 1. We must allow that God, who is infinite in holi- ness, purity, and goodness, could not have done it. Nothing can produce what is not in itself. This is a maxim which every man subscribes to: God then could not have produced sin, forasmuch as his nature is infinite goodness and holiness. He made man at first in his own image, a transcript of his own purity : and, since sin entered into the world, He has done every thing consistent with his own perfections, and the freedom of the human mind, to drive it out, and to make and keep man holy. 2. After a thousand volumes are written on the origin of evil, we shall just know as much of it as Christ has told us here—An enemy hath done it, and this enemy is the devil, verse 39. 1. This enemy is represented as a deceitful enemy : a friend in appearance, soliciting to sin, by pleasure, honour, riches, &c. 2. Avigilant enemy. While men sleep he watches. verse 25. 3. A hidden or secret enemy. After having sown his seed, he disappears, ver. 25. Did he appear as 1 CHAP. XIII. of the tares and the wheat 39 The enemy that sowed them eh is the devil; "the harvest is the An. Olymp. 0013. end of the world; and the reapers —_——— are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his an- gels, ‘and they shall gather out of his king- dom all * things that offend, and them which do iniquity ; 42 And shall cast them into a furnace of 6 Gen. iii. 13; John viii. 44; Acts xiii. 10; 1 John iii. 8 h Joel iii. 13; Rev. xiv. 15— Chap. xviii. 7; 2 Pet. ii. 1, 2. ΚΟΥ, scandals ——! Chap. iii. 12; Rev. xix. 20; xx. 10. himself, few would receive solicitations to sin; but he is seldom discovered in evil thoughts, unholy desires, flattering discourses, bad books, &c. Il. Wiy was evil permitted to enter into the world ? 1. There are doubtless sufficient reasons in the Divine Mind for its permission ; which, connected with his infinite essence, and extending to eternity, are not only unfathomable by us, but also, from their nature, incommunicable to men. 2. But it may be justly said, that hereby many attributes of the Divine Nature become manifest, which otherwise could not have been known; such as mercy, compassion, long-suffering, ὅσο. All of which endear the Deity to men, and perfect the felicity of those who are saved. III. But why does he suffer this mixture of the good and bad seed now ? 1. Because of the necessary dependence of one part of the creation on the other. Were the wicked all rooted up, society must fail—the earth be nearly deso- lated—noxious things greatly multiplied—and the small remnant of the godly, not being able to stand against the onsets of wild beasts, &c., must soon be extirpated; and then adieu to the economy of grace! 2. Did not the wicked exist, there would be no room for the exercise of many of the graces of the Spirit, on which our spiritual perfection greatly depends. 3. Nor could the grace of God be so manifest in supporting and saving the righteous; and conse- quently could not have that honour which now it justly claims. 4. Were not this evil tolerated, how could the wicked be converted? The bastard wheat, by being transplanted to a better soil, may become good wheat ; so sinners may be engrafted in Christ, and become sons of God through faith in his name ; for the dong- suffering of God leads multitudes to repentance. IV. Observe the end of the present state of things: 1. The wicked shall be punished, and the righteous rewarded. The wicked are termed bastard-wheai—the chil- dren of the wicked one, verse 38, the very seed of the serpent. 149 Parables of the hidden treasure, A. M. 4031. . πὰ aR anes fire: ™there shall be wailing and An. Glymp. gnashing of teeth. 43 Then shall the mghteous shine forth as the sun inthe kingdom of their Father. ° Who hath ears to hear let him hear. 44 7 Again, the kingdom of heaven is like unto treasure hid ina field; the which, when ST. MATTHEW. and the costly pearl. a man hath found, he hideth, and for ΔΑΝ 493!- joy thereof goeth and ”selleth all Ania that he hath, and 2 buyeth that field. ———— 45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls : 46 Who, when he had found * one pearl of τι Chap. viii. 12; ver. 50.— Dan. xii. 3; Wisd. iii. 7; 1 Cor. xv. 42, 43, 58. © Ver. 9. P Phil. iii. 7, 8.-τ 4 158. lv. 1; Rev. 111. 18—— Prov. 11. 4; iii. 14, 15; viii. 10, 19. Observe the place in which the wicked shall be punished,—a Furnace. The instrument of this punish- ment, Fire. ‘This is an allusion to the punishment in- flicted only on those supposed to be the very worst of criminals. See Dan. iii. 6. They were cast into a burning fiery furnace. The effect of it, DESPAIR ; weeping, wailing, and gnashing of teeth, ver. 42. 2. Observe the character and state of the righteous : 1. They are the children of the kingdom, a seed of God’s sowing, ver. 38. 2. As to their persons, they shall be like the sun. 3. The place of their felicity shall be the kingdom of heaven: and, 4. The object of it, Gop in the relation of Faruer, ver. 43. This is a reference to Dan. xii. 2, 3. Some learned men are of opinion that the whole of this parable refers to the Jewish state and people ; and that the words συντελεία Tov atwvoc, which are com- monly translated the end of the world, should be ren- dered the end of the age, viz. the end of the Jewish polity. That the words have this meaning in other places there can be no doubt; and this may be their primary meaning here; but there are other matters in the parable which agree far better with the consumma- tion of all things than with the end of the Jewish dis- pensation and polity. See on Mark iv. 29. Verse 44. The kingdom of heaven is like unto trea- sure hid in a field] Oncavpw κεκρυμμενω, to a hidden treasure. We are not to imagine that the treasure here mentioned, and to which the Gospel salvation is likened, means a pol or chest of money hidden in the field, but rather a gold or silver mine, which he who found out could not get at, or work, without turning up the field, and for this purpose he bought it. Mr, Wakefield’s observation is very just: “There is no sense in the purchase of a field for a pot of money, which he might have carried away with him very rea- dily, and as honestly, too, as by overreaching the owner by an unjust purchase.” He hideth—i. e. he kept secret, told the discovery to no person, till he had bought the field. From this view of the subject, the translation of this verse, given above, will appear proper—a hidden treasure, when applied to a rich mine, is more proper than a treasure hid, which applies better to a pot of money deposited there, which I suppose was our translators’ opinion ;— and kept secret, or concealed, will apply better to the subject of his discovery till he made the purchase, than hideth, for which there could be no occasion, when the pot was already hidden, and the place known only to himself. Our Lord’s meaning seems to be this. — 150 The kingdom of heaven—the salvation provided by the Gospel—is like a treasure—something of inesti- mable worth—/idden in a field; it is arich mine, the veins of which run in all directions in the sacred Scrip- tures ; therefore, the field must be dug up, the records of salvation diligently and carefully turned over, and searched. Which, when a man hath found—when a sinner is convinced that the promise of life eternal is to him, he kept secret—pondered the matter deeply in his heart ; he examines the preciousness of the trea- sure, and counts the cost of purchase ; for joy there- of—finding that this salvation is just what his needy soul requires, and what will make him presently and eternally happy, went and sold all that he had—re- nounces his sins, abandons his evil companions, and relinquishes all hope of salvation through his own righteousness ; and purchased that field—not merely bought the book for the sake of the salvation it de- scribed, but, by the blood of the covenant, buys gold tried in the fire, white raiment, &c. ; in a word, par- don and purity, which he receives from God for the sake of Jesus. We should consider the salvation ot God, 1. As our only treasure, and value it above all the riches in the world. 2. Search for it in the Serip- tures, till we fully understand its worth and excel- lence. 3. Deeply ponder it in the secret of our souls. 4. Part with all we have in order to get it. 5. Place our whole joy and felicity in it; and 6. Be always convinced that it must be dowght, and that no price is aecepted for it but the blood of the covenant; the sufferings and death of our only Lord and Saviour Jesus Christ. Verse 45. A merchant man, seeking goodly pearls} A story very like this is found in the Talmudical tract Shabbath: “Joseph, who sanctified the Sab- bath, had a very rich neighbour; the Chaldeans said, All the riches of this man shall come to Joseph, who sanctifies the Sabbath. ‘To prevent this, the rich man went and sold all that he had, and bought a pearl, and went aboard of a ship; but the wind carried the pears away, it fell into the sea, and was swallowed by a fish. This fish was caught, and the day before the Sabbath it was brought into the market, and they pro- claimed, Who wishes to buy this fish? The people said, Carry it to Joseph, the sanctifier of the Sabbath, who is accustomed to buy things of great value. They carried it to him, and he bought it, and when he cut it up he found the pearl, and sold it for thirteen pounds’ weight of golden denarii!” Fyrom some tra- dition of this kind, our Lord might have borrowed the simile in this parable. The meaning of this parable is the same with the 1 Parable of the drag-net, A.M. 4031. great price, went and sold all that An. Olymp. he had, and bought it. “ 47 @ Again, the kingdom of hea- ven is like unto a net, that was cast into the sea, and " gathered of every kind ; 48 Which, when it was full, they drew to shore, and sat down, and gathered the good ‘nto vessels, but cast the bad away. 49 So shall it be at the end of the world: the angels shall come forth, and * sever the wicked from among the just, 50 "And shall cast them into the furnace of * Chap. xxii. 10.—*t Chap. xxv. 32. other ; and both were spoken to impress more forcibly this great truth on the souls of the people :—eternal salvation from sin and its consequences is the supreme good of man, should be sought after above all things, and prized beyond all that God has made. Those mer- chants who compass sea and land for temporal gain, condemn the slothfulness of the majority of those called Christians, who, though they confess that this salvation is the most certain and the most excellent of all treasures, yet seek worldly possessions in prefer- ence to it! Alas, for him who expects to find any thing more amiable than God, more worthy to fill his heart, and more capable of making him happy! Verse 47. Is like unto a net] A drag-net. This is the proper meaning of Σαγηνὴ, which the Latins translate verriculum, a sweep net; Quod in aquam jacitur ad pisces comprehendendos ; imprimis, cujus usus est extrahendis ws ἃ fundo. Martinis. “ Which is cast into the water to catch fish, and the particular use of which is to drag them up from the bottom.” As this is dragged along it keeps gathering all in its way, both good and bad, small and great; and, when it is brought to the shore, those which are proper for use are preserved, and those which are not are either de- stroyed or thrown back into the water. By the net may be understood the preaching of the Gospel of the kingdom, which keeps drawing men into the profession of Christianity, and into the fellow- ship of the visible Church of Christ. By the sea may be represented that abyss of sin, error, ignorance, and wickedness in which men live, and out of which they are drawn, by the truth and Spirit of God, who cor- dially close in with the offers of salvation made to them in the preaching of the Gospel. By drawing to shore, may be represented the con- summation of all things, see ver. 49, when a proper distinction shall be made between those who served God, and those who served him not; for many shall doubtless be found who shall bear the name without the nature of Christ. By picking out the good, and throwing away the bad, ver. 48, is meant that sepa- ration which God shall make between false and true professors, casting the former into hell, and bringing the latter to heaven. Tnstead of ra καλα, the good, the Cod. Beze, and five copies of the old Antehieronymian, or Itala ver- sion, read τὰ καλλιστα, the best, the very best. Every 1 CHAP. XIII. and its application. fire: there shall be wailing and 4,™, 4031. gnashing of teeth. ar ea 51 Jesus saith unto them, Have ye understood all these things? unto him, Yea, Lord. 52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is a house- holder, which bringeth forth out of his treasure Y things new and old. 53 Ἵ And it came to pass, that when Jesus had finished these parables, he departed thence, They say u Ver. 42. ¥ Cant. vii. 13. reader would naturally hope that this is not the true reading, or that it is not to be understood Literally, as it seems to intimate that only the very best shall be at last saved. It is probable that this parable also refers, in its primary meaning, to the Jewish state, and that, when Christ should come to judge and destroy them by the Roman power, the genuine followers of Christ only should escape, and the rest be overwhelmed by the general destruction. See chap. xxiv. ver. 30, &c. Verse 50. Into the furnace of fire] See the note on chap. viii. ver. 12. Verse 51. Have ye understood all these things 2} Divine truths must not be lightly passed over.—Our Lord’s question here shows them to be matters of the utmost weight and importance ; and that they should be considered again and again, till they be thoroughly understood. Verse 52. Every scribe] Minister of Christ; who is instructed—taught of God; in the kingdom of hea- ven—in the mysteries of the Gospel of Christ ; owt of his treasury—his granary or store-house ; things new and old—a Jewish phrase for great plenty. A small degree of knowledge is not sufficient for a preacher of the Gospel. The sacred writings should be his treasure, and he should properly understand them. His knowledge does not consist in being fur- nished with a great variety of human learning, (though of this he should acquire as much as he can ;) but his knowledge consists in being well instructed in the things concerning the kingdom of heaven, and the art of conducting men thither. Again, it is not enough for a man to have these advantages in possession : he must bring them forth, and distribute them abroad. A good pastor will not, like a miser, keep these things to himself to please his fancy ; nor, like a merchant, traffic with them, to enrich himself; but, like a boun- tiful father or householder, distribute them with a lib- eral though judicious hand, for the comfort and sup- port of the whole heavenly family. A preacher whose mind is well stored with Divine truths, and who has a sound judgment, will suit his discourses to the circumstances and states of his hear- ers. _He who preaches the same sermon to every congregation, gives the fullest proof that, however well he may speak, he is not a serile who is instructed in the kingdom of heaven. Some have thought that 151 Christ is rejected by πος Ot w And when he was come An. Olymp. into his own country, he taught them in their synagogues, inso- much that they were astonished, and said, Whence hath this man this wisdom, and these mighty works ? 55 *Is not this the carpenter’s son? is not his mother called Mary? and ¥ his brethren, z James, and Joses, and Simon, and Judas ? ST. MATTHEW. his own countrymen 56 And his sisters, are they not A, 4031. all with us? Whence then hath An. Olymp. this man all these things ? Abie nee. 57 And they * were offended in him. But Jesus said unto them, ἢ A prophet is not with- out honour, save in his own country, and in his own house. 58 And °he did not many mighty works there, because of their unbelief. w Chap. ii. 23; Mark vi.1; Luke iv. 16, 23—*Isa. xlix. 7; Mark vi. 3; Luke i. 23; John vi. 42. y Chap. xii. 46. z Mark xv. 40.—4 Chap. xi. 6; Mark vi. 3, 4. b Luke iv. 24; John iv. 44.—*° Mark vi. 5, 6. old and new things here, which imply the produce of the past and the produce of the present year, may also refer to the old and new covenants—a proper know- ledge of the Old Testament Scriptures, and of the doctrines of Christ as contained in the New. No man can properly understand the Old Testament but through the medium of the New, nor can the New be so for- cibly or successfully applied to the conscience of a simner as through the medium of the Old. The law is still a schoolmaster to lead men to Christ—by it is the knowledge of sin, and, without it, there can be no conviction—where it ends, the Gospel begins, as by the Gospel alone is salvation from sin. See the whole of the comment on the Pentateuch. Verse 54. And when he was come into his own country| Probably Nazareth, where his parents lived, and where he had continued till his thirtieth year, though it appears he had a lodging in Peter’s house at Capernaum. They were astonished] It appears, hence, that our blessed Lord had lived in obscurity all the time above specified ; for his countrymen appear not. to have heard his doctrines, nor seen his miracles, until now. It isa melancholy truth, that those who should know Christ best are often the most ignorant of himself, the doc- trines of his word, and the operations of his Spirit. Verse 55. Is not this the carpenter's son?2] Seven copies of the old Itala have, Is not this the son of JosepH the carpenter? But it is likely our Lord, during the thirty years of his abode at Nazareth, wrought at the same trade with Joseph; and perhaps this is what is intended, Luke ii. 51. He went down with them (his parents) to Nazareth, and was suB- sect unto them. An honest trade is no discredit to any man. He who spends his time in idleness is fit for any business in which the devil chooses to em- ploy him. Is not his mother—Mary, and his brethren, James, &e.| This insulting question seems to intimate that our Lord’s family was a very obscure one; and that they were of small repute among their neighbours, ex- cept for their piety. It is possible that brethren and sisters may mean here near relations, as the words are used among the Hebrews in this latitude of meaning; but I confess it does not appear to me likely. Why should the chil- dren of another family be brought in here to share a reproach which it is evident was designed for Joseph the carpenter, Mary his wife, Jesus their son, and their other children? Prejudice apart, would not any 152 person of plain common sense suppose, from this ac- count, that these were the children of Joseph and Mary, and the brothers and sisters of our Lord, accord- ing to the flesh? Τὰ seems odd that this should be doubied; but, through an unaccountable prejudice, Papists and Protestants are determined to maintain as a doctrine, that on which the Scriptures are totally silent, viz. the perpetual virginity of the mother of our Lord. See chap. i. ver. 25. Verse 57. And they were offended in him.| They took offence at him, εγκανδαλίζοντο ev αὐτω, making the meanness of his family the reason why they would not receive him as a prophet, though they were asto- nished at his wisdom, and at his miracles, ver. 54.— So their pride and their envy were the causes of their destruction. A prophet is not without honour] This seems to have been a proverbial mode of speech, generally true, but not without some exceptions. The apparent mean- ness of our Lord was one pretence why they rejected him; and yet, God manifested in the flesh, humbling himself to the condition of a servant, and to the death of the cross, is the only foundation for the salvation of a lost world. Perhaps our Lord means, by pro- phet in this place, himself alone, as if he had said, My ministry is more generally reputed, and my doc- trine better received, in any other part of the land than in my own country, among my own relatives ; because, knowing the obscurity of my birth, they can scarcely suppose that I have these things from heaven. Verse 58. And he did not many mighty works there because of their unbelief.| Δυνάμεις, miracles. So the word is used, chap. vii. 22; xi. 20; Acts xix. 11; 1 Cor. xii. 28; Gal. iii. 5; Heb. τ΄. 4. The Septuagint translates os ΓΊΝ 5) niphleoth el, the mi- raculous works of God, by δυναμιν κυριδ. Unbelief and contempt drive Christ out of the heart, as they did out of his own country. Fath seems to put the almighty power of God into the hands of men; whereas unbelief appears to tie up even the hands of the Almighty. A man, generally speaking, can do but little good among his relatives, because it is diffi- cult for them to look with the eyes of faith upon one whom they have been accustomed to behold with the eyes of the flesh.—QUESNEL. A DISSERTATION ON THE NATURE AND USE OF PARABOLICAL WRITING. As parables occupy so distinguished a place in the Old and New Testaments, especialy in the latter, 1 Dissertation on parables, and as the most important information relative to the nature of God, the economy of heaven, the state of separate spirits, the punishment of the wicked, the beatification of the godly, and the doctrines of salva- tion, is conveyed to mankind in parables, it becomes a matter of the utmost importance fully to understand their nature and their use. _ The word parable we have from the Greek Παραβολη, which comes either from mapa, near, and βαλλω, I cast or put, or παραβαλλειν to compare, properly, dif- ferent things together, so as to discover their rela- tions and similarity; in order to which, the things to be compared are placed or put together, or near to each other, that, by a close inspection of both, the relations and likenesses may be the more accurately ascertained. Parable and proverb are called in Hebrew own mashal, from 5wn mashal, to govern or rule, either because the parabolic and proverbial mode of instruc- tion was of general use, and had a sort of universal precedency, which we know was the case among the Hebrews; or because a parable or proverb was the chief or principal illustrative point in the discourse. Hence we may discover the proper meaning of a pro- verb—it is a word or saying, forming a maxim for the government and regulation of a man’s conduct in do- mestic, civil, religious, or political life. Parable has been generally defined, ‘“ A comparison or similitude, in which one thing is compared with another ; especially spiritual things with natural, by which means'these spiritual things are better under- stood, and make a deeper impression on the attentive mind.” This definition is pretty correct, especially in reference to the parables of our blessed Lord. Or parable may be more generally defined, ‘A repre- sentation of any matter accommodated in the way of similitude to the real subject, in order to delineate its different parts with the greater force and perspicuity.” This definition is applicable to parables in their more general and extended sense. The method of conveying instruction by parables or moral fictions, sometimes in the form of similitudes, allegories, fables, or apologues, was very common, and in high esteem, among all ancient nations: but the Asiatics used it most frequently, and brought it to a higher degree of perfection than any other people on the earth. The despotic and tyrannical nature of their government led them often to make use of this method. Reproof and censure, which it might not on many occasions be expedient or safe to deliver in explicit language, and which might exasperate, when too plainly spoken, rather than correct, could be con- veyed with delicacy and success under the disguise of parable. Even to the present time, information concerning grievances, oppressive acts of government, &c., is conveyed to the despotic Asiatic rulers under the guise of parable. An ancient instance of this we find in the reproof conveyed to the heart of David, by the Prophet Nathan, in the parable of the poor man’s ewe lamb. Persons thus addressed, not perceiving at first the relation, under this artificial form, to be directed against ‘hemselves, lost sight of their selfishness and preju- dices, and were frequently induced, by their unsus- pecting replies, to acknowledge the justice of the re- CHAP. XIII. fables, similitudes, §c. prehension, and to pronounce the condemnation of their conduct, from their own mouth; as in the case of Da- vid above referred to. ‘This, therefore, was one im- portant use of this mode of instruction. Though fable, similitude, and parable are nearly of the same nature, and have been indifferently ap- plied to the same purposes, yet it may not be amiss to examine the meaning of each distinctly. Simivirupe implies a proper resemblance between two subjects, the one well known, the other not at all, or less known; the leading properties of the one serv- ing clearly to illustrate those of the other. Five rules have been given by the ancients, for the regulation of similitudes. 1. The first is, that the similitude must be clearer than the subject it is brought to illustrate. 2. That it be not in general derived from common or well known things, which are in themselves unin- teresting ; as it is well known, the more novelty a thing possesses, the more it is calculated to excite the attention and impress the mind. 3. It should not be false in itself, as in this case the mind revolts not only against the thing itself, but against the conclusion drawn from it. On this rule I shall take the liberty of making the following obser- vations: Several of the ancients illustrated and en- deavoured to prove the truth and certainty of the re- surrection, by the history of the phenix, a bird sup- posed to be produced in Arabia once in one hundred years, there never being more than one ata time. It is reported that, when this bird finds its end approach- ing, it builds itself a nest of the most fragrant spices and aromatic plants, which, being set on fire by the rays of the sun, the bird is consumed in it; but from its ashes a worm or grub is formed, out of which another pheenix, in process of time, arises; others say that it dies in the nest, and a grub is formed out of the marrow of its bones. Both these relations are equally true. Herodotus, Dion Cassius, Tacitus, and Pliny, mention this fabulous animal; and I have met with this account seriously produced by Clemens Alexandrinus, and other Christian fathers, to prove the resurrection of the body. Now, it is well known no such bird ever did, or ever could, exist; that the supposed fact is impossible; and that the conclusion drawn from it is not only not solid and convincing, but absurd, because the premises are all false. The same objections would lie against a similitude which is dw- dious in its nature; because if it be brought to enforce conviction, and impress truth, this is impossible, as the conclusion must rest on the premises. If, then, the premises be dubious, the conclusion will be un- certain; and, consequently, the hesitancy of the mind must necessarily continue. Tn like manner, the similitude must be useless if it be absurd; for as soon as the mind perceives this, it becomes armed both against the similitude and the subject it was intended to illustrate or prove. 4. A fourth rule of similitude is, that the mind should gain real information and useful knowledge from it. Let the similitude be ever so true, clear, and correct; yet, if it convey no more information than was before known, it is useless, and the time is lost which was employed in proposing it. 153 Dissertation on parables, 5. It should be calculated to make deep impressions | on the mind, by leaving such images on the imagina- tion as may become, in all cases to which they apply, motives of conduct. As many preachers and public speakers delight in the use of similitudes, I thought it necessary to make these observations on the subject, that we might be preserved from copying bad examples, or that, if we followed the custom at all, we might make it truly useful, by subjecting it to its proper rules. Fase is very nearly allied to similitude and para- éle, and has been applied exactly in the same way, to convey lessons of moral instruction by pleasing images and interesting dialogue. ᾿ But fable, in its nature, differs widely from the others. Every subject of inanimate creation may be employed by similitude and parable; but the grand subjects in fable are borrowed from the animate and rational creation only. Of this sort are the Heetopades commonly called the fables of Pilpay, written origi- nally in Sanscerit, the oldest fables, probably, in the world; and the fables of Lockman, the Arabian sop. In all these, human actions, speech, and intelligence, are transferred to brute and irrational animals. Though the former methods have been long, often, and successfully used to convey miscellaneous instruec- tion, yet the parabolic method has been chiefly em. ; ployed to illustrate Divine subjects, and to convey in- struction to the heart on those matters which concern he salvation of the soul. The most important truths are by our Lord con- veyed both to the disciples and to the multitude in parables ; not that they might not be discovered, but that they might be sought earnestly after. In this, our Lord, who was well acquainted with all the springs and secret movements of human nature, consulted a well-known propensity of the mind, which leads a person always to esteem that most which is, or appears to be, a discovery of his own. Christ speaks a para- ble, and in it gives a clue by which we may discover the will of God. He that loves his soul’s prosperity, takes up the thread, and, guided by it through all the laby- rinth of error, he safely arrives at the fountain of truth. We must not, however, suppose that the word parable always conveys the same meaning: I have taken some pains on this subject, and, if I mistake not, I find the word has the ¢en following significations in Seripture :— 1. It means a simple comparison (as I have already noted when defining the Greek word.) Which com- parison is intended to show the relation between two dissimilar things; or, how one fact or circumstance may be fitly introduced to illustrate and explain another. Such is that comparison of our Lord, between the state of the Jewish nation, and that of the world in the days of Noah, mentioned Matt. xxiv. 32-38. 2. It signifies an obscure similitude, such as that mentioned Matt. xv. 13-15, where the whole system of Pharisaism, with all its secular and spiritual influ- ence, is represented under the notion of a plantation not planted by God, and which was shortly to be rooted up. 3. A simple allegory, where one thing is represent- ed by another, the Jeading circumstances and principal design of that one being produced to illustrate and ex- : 154 ST. MATTHEW. fables, similitudes, §-c. plain the design and leading circumstances of the other. Such is our Lord’s parable concerning those invited te a marriage supper—of the sower—tares and wheat— grain of mustard seed—leaven—hidden treasure— precious pearl—drag-net, &c., contained in the pre- ceding chapter, Matt. xiii. 4. A maxim, or wise sentence, to direct and govern a man in civil or religious life. In this sense we have already seen the Hebrew word 5wr mashal employed. In 1 Kings iv. 32, we are informed that Solomon spoke three thousand of this kind of parables or proverbs; and in this sense the original word is frequently used. 5. It means a by-word, or proverb of reproach : such God threatened to make the disobedient Jewish people. See 2 Chron. vil. 20: J will pluck them up by the roots out of my land—and this house I will cast out of my sight, and will make it a proverb and a by-word among all nations, where the original word for proverb is wn mashal. Such we may conceive the following to be: As rebellious as Corah—as covetous as Judas—as wicked as the Jews—as bad as the devil. Τὴ all which parables or proverbs, re- spect should be paid to the similitude between the object of comparison, and the thing with which it is compared. In this sense it is used Psalm xliv. 14; six 11: Jer. xxiv. 9: 6. As parables, proverbs, and useful maxims for the regulation of life, and instruction in righteousness, had, before the Babylonish captivity, lost all their power and influence among the wicked Jews, so they were generally disregarded, and those who made use of them became objects of reproach and contempt ; hence, parable, at that time at least, was used to signify a frivolous, uninteresting discourse. In this sense alone, I suppose the word to be used, Ezek. xx. 49, “ Then T said, Ah, Lord God! They say of me, Doth he not speak parables ?” ἢ. e. He delivers frivolous discourses, of no weight or importance. 7. It seems a simple proverb or adage, where neither comparison nor similitude was intended: such as that mentioned by our Lord, Luke iv. 23, “And he said, Ye will surely say unto me this proverb, τὴν παρα- Bodnv ravrnv, this parable, Physician. heal thyself.” In this, neither comparison nor likeness 15 intendea. The same kind of a proverb is found Luke vi. 39, “Can the blind lead the blind,” &c. 8. It means a type, illustration, or representation. See Heb. ix. 9, where the first tabernacle is said to have been a figure, παραβολη, a parable, for the time then present; 7. 6. a thing which, from the peculiar use to which it was appropriated, shadowed forth or represented the human body of our Lord, and the Christian Church which he should establish. 9. It means a daring exploit, an unusual and severe trial, or a case of imminent danger and jeopardy. In these senses it is used by some of the best and most correct Greek writers, such as Polybius and Xeno- phon; and by the best Greek lexicographers, such as Hesychius and Suidas ; with whom zapafo/oc signifies a daring, bold, rash person; and παραβολα, things 6α- tremely dangerous. In this sense the verb is evidently used 2 Mac. xiv. 38, where it is said, that Razis, one of the Jewish elders, did “ boldly jeopard (παραβεβλη- μενος) his body and life, with all vehemency. for the 1 Dissertation on parables, religion of the Jews.” TI know no place in the sacred writings in which it has this sense, unless it be in Heb. xi. 19, where, speaking of the intended sacrifice of Tsaac, and his rescue, Abraham is said to have rescued him from the most imminent death, ev παραβολῃ, which we translate, in a figure. Now, if we may suppose that the death here referred to, is not that metaphorical death implied in the deadness of Sarah’s womb, and the superannuation of Abraham, but the imminent death to which he was exposed when Abraham drew his knife to slay his son, Gen. xxii. 10, and was only prevented by the sudden and miraculous interposition of God; then it is probable that the word here has the above meaning, which, I must own, I think likely: if so, the text may be read thus: “ By faith Abraham, when he was tried, offered up Isaac: of whom it was said, In Isaac shall thy seed be called; accounting that God was able to raise him up even from the dead, from whence he received him, ev παραβολῃ, he being in the most imminent danger of losing his life.” 10. It signifies a very ancient and obscure prophecy, Psalm xlix. 4, I will incline mine ear to a parable: I will open my dark saying upon the harp. Likewise in Psalm Ixxviii, I will open my mouth in a parable: I will utter dark sayings of old. Probably this kind of dark, ancient, enigmatical prophecy, is what is spoken of Prov. i. 6, ΤῸ understand a proverb (or parable) and the interpretation; the words of the wise and their dark sayings. Now, a proverb, in thé common accep- tation of that word, is neither dark, nor requires any particular interpretation; it being a plain maxim, easy to be understood by the mass of the people, for whose instruction it is chiefly designed. But paradle, in this sense, evidently refers to the ancient prophecies which were delivered concerning Christ and the nature of his kingdom. And to this very subject the words are applied, and quoted by the Evangelist Matthew in the preceding chapter. (xiii. 35.) Having traced the word parable through its different meanings in the sacred writings, it may be now ne- cessary to inquire for what purpose our blessed Lord used that mode of speech so frequently : as many have supposed from his own words, Matt. xiii. 11-13, that he addressed the people in parables merely that they might not understand. To you, said he, addressing his disciples, i¢ is given to know the mysteries of the Kingdom of heaven, but to them it is not given: there- Sore I speak to them in parables, ὅς. Now, to do justice to this passage, we must observe, that by mys- teries, here, we are to understand, not only things con- cerning the scheme of salvation which had not been as yet fully revealed, but also the prophetic declarations concerning the future state of the Christian Church, as they are signified by the different parables mentioned in the succeeding parts of the chapter. It was not given to THEM to know the purport and design of these things. “ They,” said our Lord, “ are gross of heart :” u1ey are eartlily and sensual, and do not improve the light they have received; so that, when many of them might have been preachers of this truth to others, they are found destitute of salvation themselves, notwith- standing the means of it were all within their power : but, said he, “to you it is given:” because I have appointed you, not only to be the first preachers of the 1 CHAP. XIII. . fables, similitudes, §-c Gospel to sinners, but also the persons who shall trans- mit accounts of all these things to posterity. The knowledge of these mysteries, in the first instance, could be given only to a few; but when these faith- fully wrote and published what they had heard and seen unto the world, then the science of salvat*on, being fully revealed, was addressed to all. From verse 17 of the same chapter we learn, that many prophets and righteous men had desired to see and hear these things, but had not that privilege: to them it was not given not because God designed to exclude them from salvation, but because He who knew all things knew either that they were not proper persons, or that that was not the proper time ; for the choice of the persons by whom, and the choice of the TIME in which it is most proper to reveal Divine things, must ever rest with the all-wise God. But it is not intimated that our Lord spoke to the Jews in parables that they might not understand : the very reverse, I think, is plainly intended. It was to lead them, by a familiar and appropriate mode of instruction, into the knowledge of God and the inter- ests of their souls. I speak to them, said he, in para- bles, i. e. natural representations of spiritual truths, that they might be allured to inquire, and to find out the spirit which was hidden under the letter. Be- cause, said he, seemmg the miracles which I have wrought, they see not, i. e. the end for which I have wrought them; and hearing my doctrines, they hear not, so as to profit by what is spoken; neither do they understand, οὐδὲ συνίουσι, they do not lay their hearts to it, so as to consider it with that deep attention which such momentous truths require. But that they might not continue in their ignorance, and die in their sins, he adds parable to parable, to make the whole science of salvation as plain and intelligible as possible. [5 not this obviously our Lord’s meaning ? Who that is not most miserably warped and begloom- ed by some Jewish exclusive system of salvation, can suppose that the wise, the holy, the benevolent Christ, would employ his time in speaking enigma- tically to the people, on purpose that they might not understand what was spoken? Could the God of truth and sincerity act thus? If he had designed that they should continue in darkness, he might have saved his time and labour, and not spoken at all, which would have as effectually answered the same purpose, viz. that of leaving them in destructive igno- rance, as his speaking in such a way as should render his meaning incomprehensible. On the whole I conelude, that the grand object of parabolical writing is not to conceal the truth, but to convey information to the hearts of the hearers in the most concise, appropriate, impressive, and effectual manner. In preaching on parables and similitudes, great care should be taken to discover their object and design, and those grand and leading circumstances by which the author illustrates his subject. There are few, if any, parables, whose every circumstance was designed to apply to the subject in reference to which they were proposed. Maimonides, in his Moreh Nevochim, gives an excellent rule on this head: “ Fix it asa principle,” says he, “to attach yourself to the grand 155 Herod hears of the object of the parable, without attempting to make a particular application of all the circumstances and terms which it comprehends.” This shows us that we should not attempt to find a spiritual meaning, or pointed reference, in all the parts of the parable, to the subject which it is intended to illustrate. And this maxim of Maimonides is the more to be regarded, because it comes from a person who was perfectly well acquainted with the subject, and who lived, if ST. MATTHEW. fame of Christ. I might so term it, in the very country of parables, and was best qualified to decide on their use in the Sacred Writings, and the proper mode of interpreta- tion. By not attending to this rule, many have disgraced both themselves and the Scriptures. Tha most dignified subjects, in such hands, have been ren dered contemptible by their injudicious modes of elucidation. See the notes at the beginning of this chapter. CHAPTER XIV. Herod, having heard the fame of Christ, supposes him to be John the Baptist, risen from the dead, 1,2. A circumstantial account of the beheading of John the Baptist, 3-12. and children, fed with five loaves and two fishes, 13-21. hind, and goes privately into a mountain to pray, 22, 23. In their extremity, Jesus appears to them, walking upon the water, 25— Peter, at the command of his Master, leaves the ship, and walks on the water to meet Christ, 28-31. They both enter the ship, and the storm ceases, 32, 33. the disciples are endangered, 24. 27. heals many diseased people, 34—36. 4M. ae T that time *Herod the tetrarch Aa. Qimp heard of the fame of Jesus, 2 And said unto his servants, This is John the Baptist; he is risen from the dead ; and therefore mighty works ἢ do show forth themselves in him. a Mark vi. 14; Luke ix. 7—» Or, by him. are wrought NOTES ON CHAP. XIV. Verse 1. Herod the tetrarch] This was Herod Antipas, the son of Herod the Great. See the notes on chap. ii. 1, where an account is given of the Herod family. The word tetrarch properly signifies a person who rules over the fourth part of a country; but it is taken in a more general sense by the Jewish writers, meaning sometimes a governor simply, or a king ; see ver. 9. The estates of Herod the Great were not, at his death, divided into fowr tetrarchies, but only into three: one was given by the Emperor Avgustus to Archelaus; the second to Herod Antipas, the per- son in the text; and the third to Philip: all three, sons of Herod the Great. Verse 2. This is John the Baptist] Ov eyo απεκεφαλισα, Whom I beheaded. ‘These words are added here by the Codex Bezz and several others, by the Saxon, and five copies of the Itala—See the power of conscience! He is miserable because he is guilty; being continually under the dominion of self- accusation, reproach, and remorse. No need for the Baptist now: consctence performs the office of ten thousand accusers! But, to complete the misery, a guilty conscience offers no relief from God—points out no salvation from sin. He is risen from the dead] From this we may ob- serve: 1. That the resurrection of the dead was a common opinion among the Jews; and 2. That the materiality of the soul made no part of Herod’s creed. Bad and profligate as he was, it was not deemed by 156 Five thousand men, besides women The disciples take ship, and Jesus stays be- A violent storm arises, by which the lives of They come into the land of Gennesaret; and he 3 %° For Herod had laid hold on 4,M, 403) John, and bound him, and put him in prison, for Herodias’ sake, his brother Philip’s wife. 4 For John said unto him, ‘It is not lawful for thee to have her. © Mark vi. 17; Luke iii. 19, 20.—4 Lev. xviii. 16; xx, 21. him a thing impossible with God to raise the dead ; and the spirit of the murdered Baptist had a perma- nent resurrection in his guilty conscience. Verse 3. For Herodias’ sake] This infamous wo- man was the daughter of Avistobulus and Berenice, and grand-daughter of Herod the Great. Her first marriage was with Herod Philip, her uncle, by whom she had Salome: some time after, she left her husband, and lived publicly with Herod Antipas, her brother- in-law, who had been before married to the daughter of Aretas, king of Arabia Petrea. As soonas Aretas understood that Herod had determined to put away his daughter, he prepared to make war on him: the © two armies met, and that of Herod was cut to pieces by the Arabians; and this, Josephus says, was sup- posed to be a judgment of God on him for the murder of John the Baptist. See the account in Josephus, Antiq. lib. xviii. ο. 7. Verse 4. For John said unto him, It is not lawful for thee to have her.| Here is an instance of zeal, fidelity, and courage, highly worthy of imitation. Plainness, mildness, and modesty, are qualifications necessary to be observed when we reprove the great. The best service a subject can render his prince is to lay before him, in the plainest but most respectful manner, what the law of God reguires of him, ang what it forbids. How unutterable must the punish- ment of those be who are chaplains to princes, or great men, and who either flatter them in their vices, or wink at their sins! 1 en - Account of the beheading sate. 5 And when he would have put An. Olymp. him to death, he feared the multi- tude, 5 because they counted him as a prophet. 6 But when Herod’s birth-day was kept, the daughter of Herodias danced ‘before them, and pleased Herod. 7 Whereupon he promised with an oath to give her whatsoever she would ask. 8 And she, being before instructed of her mother, said, Give me here John Baptist’s head in a charger. © Chap. xxi. 26; Luke xx. 6—— Gr. in the midst. Verse 5. He feared the multitude] Miserable prince! who fears more to offend his people, than to sin against his God, by shedding innocent blood. When a man resists sin only by the help of human motives, he cannot long defend himself. Verse 6. Herod's birth-day| Tither the day in which he was born, or the day on which he began to reign; for both were termed birth-days. See 1 Sam. xiii. 1, and Hos. vii. 5. The kings of Persia were accustomed to reject no petition that was preferred to them during the entertainment. See Herodotus in Calliope, and Esther v. 3. The daughter—danced| This was Salome, men- tioned before. Danced: by a literal rendering of the sallavit of the Vulgate, in my old MS. of the English Bible, the whole of this business seems to be treated with sovereign contempt: for thus says the translator, Shee leped in the myddle. Verse 8. Give me here John Baptist’s head in a charger.) The word charger formerly signified a large dish, bowl, or drinking cup: the Saxon has dice, a dish, Tindal, a platter; any thing is better than char- ger, which never conveyed much meaning, and now conveys none. The evangelist says she was instructed before, by her mother, to ask the Baptist’s head! What a most infernal mother, to give such instructions to her child! and what a promising daughter to receive them! What a present for a young lady !—the bloody head of the murdered forerunner of Jesus! and what - a gratification for an adulterous wife, and incestuous mother! The disturber of her illicit pleasures, and the troubler of her brother-husband’s conscience, is no more! Short, however, was their glorying! See on ver. 3. Verse 9. The king was sorry] He knew John to be a righteous man, and at first did many things gladly which John told him it was his duty to perform: Mark vi. 20. Nevertheless, for the oath’s sake] The oatus, opkovc —he had probably sworn again and again—one sin begets many. And them which sat with him at meat] Who were probably such as himself, and would have considered it a breach of honour if he had not fulfilled his sworn promise : he therefore commanded it to be given! Verse 11. His head was—given to the damsel: and she breught it to her wother.] ‘There is no person CHAP. XIV. of John the Baptist 9 And the king was sorry: never- 4, M4031. theless, for the oath’s sake, and them An. Olymp. : tees’ CCL3. which sat with him at meat, he com- manded it to be given her. 10 And he sent and beheaded John in the prison. 11 And his head was brought in a charger, and given to the damsel: and she brought it to her mother. 12 And his disciples came, and took up the body, and buried it, and went and told Jesus 13 9 When Jesus heard of it, he departed & Chap. x. 23; xii. 15; Mark vi. 32; Luke ix. 10; John vi. 1, 2. so revengeful as a lascivious woman when reproved and blamed. A preacher of the Gospel has most to fear from this quarter :—the first of this profession lost his life for the sake of truth and chastity; and others, especially those who have any thing to do with men in power who are profligates, may learn what they are to expect in return for a faithful dis- charge of their duty. Verse 12. His disciples came, and took up the sopy ἢ The HEAD was in the possession of Herodias, who, *tis probable, took a diabolic pleasure in viewing that speechless mouth which had often been the cause of planting thorns in her criminal bed; and in offering indignities to that tongue from which she could no longer dread a reproof. Her character justifies every bad conjecture that can well be formed on this head: and St. Jerome positively says that, when she got it, she drew out the tongue, and thrust it through with her bodkin. On the whole we may observe— That the diversions of the world, feasting and dancing, are but too commonly the occasions of sin. After so fatal an example as this, can we doubt whether 4alls are not snares for souls; destructive of chastity, modesty, and sometimes even of humanity itself; and a pernicious invention to excite the most criminal passions? How many on such occasions have sacrificed their chastity, and then, to hide their shame, have stifled the feelings of the human being and the parent, and, by direct or indirect means, have put a period to the innocent offspring of their connections! Unhappy mother, who exposes her daughter to the same shipwreck herself has suffered, and makes her own child the instrument of her lust and revenge! Behold here, ye professedly religious parents, the fruits of what was doubiless called in those times, elegant breeding and accomplished dancing! Fix your eyes on that vicious mother, that prostituted daughter, and especially on that murdered ambas- sador of God, and then send your children to genteel boarding-schools, to learn the accomplishment ot DaNcING! where the fear of God makes no part of the education. Verse 13. When Jesus heard of it, he departed thence] Had the blessed Jesus continued in that place, it is probable the hand of this impure female murderer would haye been stretched out against him also: he withdrew, therefore, not through fear, but to 157 Fwe thousand men fed with 4-M. 4031. thence by ship into a desert place An. Olymp. apart: and when the people had pera) heard thereof, they followed him on foot out of the cities. 14 And Jesus went forth, and saw a great multitude, and * was moved with compassion toward them, and he healed their sick. 15 + And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. h Chap. ix. 36; Mark. vi. 34.—iMark vi. 35; Luke ix. 12; teach his messengers rather to yield to the storm than expose themselves to destruction, where, from eircum- stances, the case is evidently hopeless. The people—followed him on foot] πεζῃ, or, by land, which is a common acceptation of the word in the best Greek writers. See many examples in Kypke. Verse 14. Jesus—was moved with compassion] Εσπλαγχνισϑε, he was moved with tender compassion, so I think the word should in general be translated : see the note on chap. ix. 36. As a verd, it does not appear to have been used by any but ecclesiastical writers. It always intimates that motion of the bowels, accompanied with extreme tenderness and concern, which is felt at the sight of the miseries of another. Verse 15. Send the multitude away, that they may go—and buy| The disciples of Christ are solicitous for the people’s temporal as well as spiritual welfare : and he is not worthy to be called a minister of Christ, who does not endeavour to promote both to the utter- most of his power. The preaching of Christ must have been accompanied with uncommon power to these people’s souls, to have induced them to leave their homes to follow him from village to village, for they could never hear enough; and to neglect to make use of any means for the support of their lives, so that they might still have the privilege of hearing him. When a soul is either well replenished with the bread of life, or hungry after it, the necessities of the body are, for the time, little regarded. Verse 16. They need not depart] He that seeks first the kingdom of heaven is sure to have every temporal requisite. When a man ensures the first, God always takes eare to throw the other into the bargain. He who has an interest in Jesus has in him an inexhaustible treasure of spiritual and temporal good. Though the means by which man may help his fellows have failed, we are not to suppose that the bounty of God is exhausted. When we are about to give up all hope of tarther supply, the gracious word of Christ still holds yood—They need not depart ; give ye them to eat. Give ye them to eat.) Should we say, Lord, how shall thy poor. feeble ministering servants feed so many hungry souls as attend thy word? Begin at the command of Jesus—make the attempt—divide what you have—and the bread of God shall be multi- plied in your hands, and all shall eat and be satisfied. 158 ST. MATTHEW. Jive loaves and two fishes 16 But Jesus said unto them, 4,M 403). They need not depart; give ye ee Oa them to eat. a 17 And they say unto him, * We have here but five loaves, and two fishes. 18 He said, Bring them hither to me. 19 And he commanded the multitude to sit down on the grass, and took the five loaves and the two fishes, and looking up to heaven, ‘he blessed, and brake, and gave the loaves to his disciples, and the disciples to the mul titude. John vi. 5. John vi. 8, 9; 2 Kings iv. 43! Chap. xv. 36 Verse 17. We have here but five loaves and two fishes.| When we are deeply conscious of our own necessities, we shall be led to depend on Jesus with a firmer faith. God often permits his servants to be brought Zow, that they may have repeated opportunities of proving the kindness and mercy of their gracious Lord and Master. Verse 18. Bring them hither to me.] No creature of God should be considered as good or safe without the blessing of God in it. If thou have but even a handful of meal and a few herbs, bring them to Christ by prayer and faith, and he will make them a suffi- ciency for thy body, and a sacrament to thy soul. Let the minister of the Gospel attend also to this—let him bring all his gifts and graces to his Maker—let him ever know that his word can be of no use, unless the blessing of Christ be in it. Verse 19. And took: the five loaves, &e.] ‘This was the act of the father of a family among the Jews— his business it was to take the bread into his hands, and render thanks to God, before any of the family was permitted to taste of it. Looking up to heaven| To teach us to acknowledge Gop as the Supreme Good, and fountain of all excel- lence. He blissed] The word God should, I think, be rather inserted here than the word them, because it does not appear that it was the Joaves which Christ blessed, but that God who had provided them; and this indeed was the Jewish custom, not to bless the food, but the God who gave it. However, there are othecs who believe the Joaves are meant, and that he blessed them in order to multiply them. The Jewish form of blessing, or what we term grace, before and after meat, was as follows :— BEFORE MEAT. ΣΥΝΕ yo ond xyinn ody Joe wns ans 712 Baruc attah Elohinoo melec hadlam hamotse lechem min haarets : Blessed art thou, our God, King of the universe, who bringest bread out of the earth! AFTER MEAT. ΕἸ. AB Na Ody TD OK JWI Baruc Elohinoo melec haolam boré peri hagephen + 1 The multitudes depart, and A.M, 4031. 90. And they did all eat, and were An. Olymp. filled: ™and they took up of the eee fragments that remained twelve baskets full. 21 And they that had eaten were about five thousand men, beside women and chil- dren. 22 7 And straightway Jesus constrained his disciples to get into a ship, ἢ and to go before m Chap. xvi. 7; Isa. lv. 1; Luke ix. 17. Blessed be our God, the King of the universe, the Creator of the fruit of the vine! And brake] We read often in the Scriptures of breaking bread, never of cutting it: because the Jews made their bread broad and thin like cakes, and to divide such, being very driétle, there was no need of a knife. Verse 20. They did all eat, and were filled] Little or much is the same in the hands of Jesus Christ.— Here was an incontestable miracle—/ive thousand men, besides women and children, fed with five cakes and two fishes! Here must have been a manifest creation of substance—the parts of the bread were not dilated to make them appear large, nor was there any delusion in the eating—for they all ate, and were all filled. Here then is one miracle of our Lord attested by at least five thousand persons! But did not this creation of bread prove the unlimited power of Jesus? Un- doubtedly : and nothing less than eternal power and Godhead could have effected it. They took up—twelve baskets] Tt was customary for many of the Jews to carry a basket with them at all times: and Mr. Wakefield’s conjecture here is very reasonable :—‘ By the number here particularized, it should seem that each apostle filled his own bread basket.” Some think that the Jews carried baskets in commemoration of their Egyptian bondage, when they were accustomed to carry the clay and stubble to make the bricks, in a basket that was hung about their necks. This seemsto be what Sidonius Apollinaris refers to in the following words, Epist. vii. 6. Ordinis res est, ul, (dum in allegorica versamur Aigypto) Pharao incedat cum diademate, Israelita cum copHino. These words of Alcimus Avitus, lib. v. ver. 30, are to the same effect :— Servitii longo lassatam pondere plebem, Oppressos cophinis humeros, attritaque collo. It appears that a basket about the neck, and a bunch of hay, were the general characteristic of this long enslaved and oppressed people in the different coun- tries where they sojourned. Juvenal also mentions the basket and the hay :-— Cum dedit ille locum, cophino fenoque relicto, Arcanam Judea tremens mendicat in aurem. Sat. vi. 542. A gypsy Jewess whispers in your ear— Her goods a basket, and old hay her bed, She strolls, and telling fortunes, gains her bread. Dryden. 1 CHAP. XIV. Jesus retires to a mountain while he 4, ™. 4031 him unto the other side, fants sent the multitudes away. 23 ° And when he had sent the multitudes away, he went up into a mountain apart, to pray: P and when the evening was come, he was there alone. 24 But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. «Chap. vill. 18—° Mark vi. 46. P John. vi. 16. And again, Sat iii. 13 :— Nunc sacri fontis nemus, et delubra locantur Judeis, quorum cophinus, fenumque supellec. Now the once hallowed fountain, grove, and fane, Are let to Jews, a wretched, wandering train, Whose wealth is but a basket stuff’d with hay. Gifford. The simple reason why the Jews carried baskets with them appears to be this :—When they went into Gentile countries, they carried their own provi- sion with them, as they were afraid of being polluted by partaking of the meat of heathens. This also obliged them probably to carry hay with them to sleep on: and it is to this, in all likelihood, that Ju- venal alludes. After five thousand were fed, twelve times as much, at least, remained, as the whole multitude at first sat down to! See the note on Luke ix. 16. Verse 22. Jesus constrained his disciples to get into a ship] Hither they were afraid to return into the jurisdiction of Herod, or they were unwilling to em- bark without their Lord and Protector, and would not enter their boat till Christ had commanded them tc embark. From this verse it appears that Christ gave some advices to the multitudes after the departure of his disciples, which he did not wish them to hear. Unto the other side] Towards Capernaum, ver. 34. John vi. 16, 17, or Bethsaida, see on Mark vi. 45. Verse 23. He went up into a mountain apart, to pray| He whom God has employed in a work of mercy had need to return, by prayer, as speedily, to his Maker, as he can, lest he should be tempted to value himself on account of that in which he has no merit—for the good that is done upon earth, the Lord doth it alone. Some make this part of our Lord’s conduct emblematic of the spirit and practice of prayer, and observe that the proper dispositions and cireum- stances for praying well are: 1. Retirement from the world. 2. Elevation of the heart to God. 3. Solitude 4. The silence and quiet of the night. It is certain that in this also Christ has left us an example that we should follow his steps. Retirement from the world is often a means of animating, supporting, and spirit. ualizing prayer. Other society should be shut out, when a soul comes to converse with God. Verse 24. Tossed with waves| Grievously agitatea. This is the proper meaning of the word βασανίζομενον : ‘but one MS, reads βαπτίζομενον, plunged under the 159 Peter walks on the water Ag 4081. 25 And in the fourth watch of the | aa Qos night Jesus went unto them, walking = on the sea. 26 And when the disciples saw him 4 walk- ing on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. 27 But straightway Jesus spake unto them, saying, Be of good cheer; it is 1; be not afraid. 28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. 29 And he said, Come. And when Pe- ter was come down out of the ship, he 4 Job ix. 8. Or, strong.— Psa. ii. 7; Marki.1; ch. xvi. 16; xxvi. waves, frequently covered with them ; the waves often breaking over the vessel. Verse 25. The fourth watch] Anciently the Jews divided the night into three watches, consisting of four hours each. The first watch is mentioned, Lam. ii. 19: the second, Judges vii. 19; and the third, Exod. xiv. 24; but a fourth watch is not mentioned in any part of the OLp Testament. This division the Romans had introduced in Judea, as also the custom of dividing the day into twelve hours: see John xi. 9. The first watch began at six o'clock in the evening, and continued till nine; the second began at nine, and continued till twelve ; the third began at twelve, and continued till three next morning ; and the fourth be- gan at ‘three, and continued till sw. It was therefore between the hours of three and sia in the morning that Jesus made his appearance to his disciples. Walking on the sea.| Thus suspending the laws of gravitation was a proper manifestation of unlimited power. Jesus did this by his own power; therefore Jesus showed forth his Godhead. In this one miracle we may discover three :—1. Though at a distance from his disciples, he inew their distress. 2. He found them out on the lake, and probably in the midst of darkness. 3. He walked upon the water. Job, speaking of those things whereby the omnipotence of God was demonstrated, says particularly, chap. ix. 8, He walketh upon the waves of the sea: intimating that this was impossible to any thing but Omnipotence. Verse 26. It is a spirit] That the spirits of the dead might and did appear, was a doctrine held by the greatest and holiest of men that ever existed; and a doctrine which the cavillers, free-thinkers and bound- thinkers, of different ages, have never been able to disprove. Verse 27. ἢ is I; be not afraid] Nothing but this voice of Christ could, in such circumstances, have giver courage and comfort to his disciples : those who are grievously tossed with difficulties and temptations require a similar manifestation of his power and good- ness. Vhen he proclaims himself in the soul, all sorrow, and fear, and sin are at an end. Verse 28. Bid me come unto thee on the water.| A weak faith is always wishing for signs and miracles. 160 ST. MATTHEW. at the command of Christ. A. Μ. 4031 walked on the water, to BO tO, ΠΑ ΤΟΣ Jesus. An Olay! CCL 3. 30 But when he saw the wind τ boisterous, he was afraid; and, beginning te sink, he cried, saying, Lord, save me. | 31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt ? 32 And when they were come into the ship, the wind ceased. 33 Then they that were in the ship came and worshipped him, saying, Of a truth " thou art the Son of God. 63 ; Luke iv. 41 ; John i. 49; vi.69; xi. 27; Acts vili.37; Rom.i.4. To take Christ at his word, argues not only the perfec- tion of faith, but also the highest exercise of sound reason. He is to be credited on his own word, be- cause he is the TRUTH, and therefore can neither Lie nor deceive. Verse 29. Peter—walked on the water] However impossible the thing commanded by Christ may appear, itis certain he will give power to accomplish it to those who receive his word by faith ; but we must take care never to put Christ’s power to the proof for the grat- ification of a vain curiosity ; or even for the strength- ening of our faith, when the ordinary means for doing that are within our reach. Verse 30. When he saw the wind boisterous, he was afraid] It was by faith in the power of Christ he was upheld; when that faith failed, by which the laws of gravitation were suspended, no wonder that those laws returned to their wonted action, and that he began to sink. It was not the violence of the winds, nor the raging of the waves, which endangered his life, but his littleness of faith. Verse 31. Jesus stretched forth his hand] Every moment we stand in need of Christ: while we stand, we are upheld by his power only; and when we are falling, or have fallen, we can be saved only by his mercy. Let us always take care that we do not con- sider so much the danger to which we are exposed, as the power of Christ by which we are to be upheld ; and then our mountain is likely to stand strong. Verse 32. The wind ceased.| Jesus is the Prince of peace, and all is peace and calm where he condescends to enter and abide. Verse 33. Thou art the Son of God.] It is probable that these words were spoken either by the sailors or passengers, and not by the disciples. Critics have re. marked that, when this phrase is used to denominate the Mrss1au, both the articles are used, ὁ υἱὸς Tov Ocov, and that the words without the articles mean, in the common Jewish phrase, a Divine person. It would have been a strange thing indeed, if the disciples, after all the miratles they had seen Jesus work—after their having left all to follow him, &c., were only now per- suaded that he was the promised Messiah. That they had not as yet, clear conceptions concerning his hing- 1 Tradition concernng A. M. 4031. ‘Ds ©: 34 Ἵ * And when they were gone An. Olymp. over, they came into the land CCI.3. -~———_— of Gennesaret. 35 And when the men of that place had knowledge of him, they sent out into all that t Mark vi. 53. ἃ Mark vi. 56. ¥ Num. xv. 38, 39; ch. ix. 20. dom, is evident enough; but that they had any doubts concerning his being the promised Messiah is far from being clear. Verse 34. The land of Gennesaret.] It was from this country that the sea or lake of Gennesaret had its name. In this district, on the western side of the lake, were the cities of Capernaum and Tiberias. Verse 35. The men of that place had knowledge of him] i. e. They knew him again. They had already seen his miracles ; and now they collect all the diseased people they can find, that he may have the same oppor- tunity of showing forth his marvellous power, and they of being the instruments of relieving their friends and neighbours. They brought unto him all that were diseased] And Jesus received and healed every man and woman of them. And is not the soul, in the sight of God, of more value than the body? and will he withhold his CHAP XV. the washing of hands country round about, "and brought 4,™) 03! unto him all that were diseased ; An. Olymp. 36 And besought him that they ——— might only touch ἡ the hem of his garment: and “as many as touched were made perfectly whole w Chap. ix. 20; Mark iii. 10; Luke vi. 19; Acts xix. 12. healing power from the former, and grant it so freely to the latter? This cannot be. Let a man come him- self to Jesus, and he shall be saved ; and afterwards let him recommend this Christ to the whole circle of his acquaintance, and they, if they come, shall also find merey. Verse 36. That they might only touch the hem of his garment] What mighty influence must the grace and Spirit of Christ have in the soul, when even the border or hem of his garment produced such wonders in the bodies of those who touched it! Here is a man who has turned from sin to God through Christ, and the healing hand of Jesus is laid upon him.— Then, no wonder that he knows and feels his sins forgiven, his soul purified, and his heart filled with the fulness of his Maker. Lord, increase our faith ! and we shall see greater manifestations of thy power and glory! Amen. CHAPTER XV. The Pharisees accuse the disciples of eating with unwashed hands, 1, 2. Teaches the people and the disciples what it is that renders men unclean, Heals the daughter of a Canaanitish woman, 21-28. them of gross hypocrisy, 3-9. 10-20. tain of Galilee, 29-31. and children, 32-38. rhe ee "THEN 2came to Jesus scribes An. Olymp. and Pharisees, which were of ——— Jerusalem, saying, 2 >Why do thy disciples transgress ° the 2 Mark vii. 1—» Mark vii. 5. NOTES ON CHAP. XV. Verse 1. The scribes and Pharisces—of Jerusalem] Our Lord was now in Galilee, chap. xiv. 34. Verse 2. Elders] Rulers and magistrates among the Jews. For they wash not their hands} What frivolous nonsense! These Pharisees had nothing which their malice could fasten on in the conduct or doctrine of our blessed Lord and his disciples, and therefore they must dispute about washing of hands! All sorts of Pharisees are troublesome people in religious society ; and the reason is, they take more pleasure in blaming others than in amending themselves. The tradition of the elders] The word παραδοσις, tradition, has occupied a most distinguished place, both in the Jewish and Christian Church. Man is ever fond of mending the work of his Maker; and hence he has been led to put his finishing hand even to Divine revelation! This supplementary matter has deen called παραδοσις, from παραδιδομαι, to deliwer Vot. I. ( a ) Our Lord answers, and convicts Heals many diseased people on a moun- With seven loaves, and a few little fishes, he feeds 4,000 men, besides women Having dismissed the multitudes, he comes to the coast of Magdala, 39. tradition of the elders? for they A Ae wash not their hands when they eat An. Olymp. CCI. 4. bread. peter Hf 3 But he answered and said unto them, Why © Col. ii. 8. from hand to hand—to transmit ; and hence the La- tin term, éradition, from trado, to deliver, especially from one to another ;—to hand down. Among the Jews, TRADITION signifies what is also called the oral law, which they distinguish from the written law: this last contains the Mosaic precepts, as found in the Penta- teuch: the former, the traditions of the elders, i. e. traditions, or doctrines, that had been successively handed down from Moses through every generation but not committed to writing. The Jews feign that, when Gop gave Moses the written law, he gave him also the oral law, which is the interpretation of the former. This law, Moses at first delivered to Aaron ; then to his sons Eleazar and Ithamar ; and, after these, to the seventy-two elders, who were six of the most eminent men chosen out of each of the twelve tribes. These seventy-two, with Moses and Aaron, delivered it again to all the heads of the people, and afterwards to the congregation at large. They say also that before Moses died, he delivered this oral law, or sys 161 5 The commandments of God A. Μ. 4032. ε ΟΞ do ye also transgress the com An. Olymp. mandment of God by your tra- CCI. Alo dition 1 4 For God commanded, saying, ? Honour thy father and mother : and, ὁ He that curseth 4 Exod. xx. 12; Lev. xix. 3; Deut. v. 16; Prov. xxiii. 22; Eph. vi. 2. tem of traditions, to Josuua, and Joshua to the Ex- pers which succeeded him—ruey to the Prophets, and the PropuHets to each other, till it came to JErr- MIAH, who delivered it to Barucu his scribe, who re- peated it to Ezra, who delivered it to the men of the great synagogue, the last of whom was Simon the Just. By Simon the Just it was delivered to AnTI- conus of Socho; by him to Jose’, the son of Jochanan; by him to Joss’, the son of Joezer; by him to Na- THAN the Arbelite, ard Joshua the son of Perachiah ; and by them to Jupan the son of Taddai, and Simeon, the son of Shatah ; and by them to SHemaian and As- TALION; and by them to Hiruen; and by Hillel to Simeon his son, the same who took Christ in his arms when brought to the temple to be presented to the Lord: by Simeon it was delivered to Gamatie. his son, the preceptor of St. Paul, who delivered it to Simeon his son, and he to Rad. Jupan Haxxoprsu his son, who compiled and digested it into the book which is called the Misuna; to explain which the two Talmuds, called the Jerusalem and Babylonish Tal- muds, were compiled, which are also called the Gemara or complement, because by these the oral law or Mish- neh is fully explained. The Jerusalem Talmud was completed about A. D. 300; and the Babylonish Tal- mud about the beginning of the sixth century. This Talmud was printed at Amsterdam in 12 vols. folio. These contain the whole of the traditions of the elders, and have so explained, or rather frittered away, the words of God, that our Lord might well say, Ye have made the word of God of no effect by your traditions. In what estimation these are held by the Jews, the following examples will prove: “ The words of the scribes are lovely beyond the words of the law: for the words of the law are weighty and light, but the words of the scribes are all weighty.” Hierus. Berac. ΤῸ]. 8. “He that shall say, There are no phylacteries, though he thus transgress the words of the law, he is not guilty; but he that shall say, There are five Totaphot, thus adding to the words of the scribes, he is guilty.” ΚΑ prophet and an elder, to what are they likened? To a king sending two of his servants into a province ; of one he writes thus: Unless he show you my seal, believe him not ; for thus it is written of the prophet, He shall show thee a sign; but of the elders thus : According to the law which they shall teach thee, for I will confirm their words.”—See Prideaux. Con. vol. ii. p. 465, and Lightfoot’s Hor. Talmud. They wash not their hands] On washing of hands, before and after meat, the Jews laid great stress: they considered eating with unwashed hands to be no ordinary crime ; and therefore, to induce men to do 162 ST. MATTHEW annulled by Jewish tradition father or mother, let him die the AM Ae death. 5 But ye say, Whosoever shalt say to has father or his mother, ‘It is a gift, by whatsoever thou mightest be profited by me, An. Olymp. CCI. 4. e Exod. xxi. 17; Lev. xx.9; Deut. xxvii. 16; Prov. xx. 20; xxx. 17.—! Mark. vil. 11, 12; Prov. xx. 25; chap. xxiii. 16, 18. it, they feigned that an evil spirit, called Shabta ΠΣ, who sits on the hands by night, has a right to sit on the food of him who eats without washing his hands, ἡ and make it hurtful to him! They consider the person who underyalues this rite to be no better than a heathen, and consequently excommunicate him.— See many examples of this doctrine in Schoettgen and Lightfoot. Verse 3. Why do ye—transgress the command- ment] Ye accuse my disciples of transgressing the traditions of the elders—I accuse you of transgress- ing the commands of God, and that too in favour of your own tradition; thus preferring the inventions of men to the positive precepts of God. Pretenders to zeal often prefer superstitious usages to the Divine law, and human inventions to the positive duties of Christianity. Verse 4. Honour thy father and mother] This word was taken in great latitude of meaning among the Jews: it not only meant respect and submission but also to take care of a person, to nourish and sup- port him, to enrich. See Num, xxii. 17; Judg. xiit 17; 1 Tim. ν.ὄ 17. And that this was the sense of the law, as it respected parents, see Deut. xxvii. 16 and see the note on Exod. xx. 12. Verse 5. It isa gift] {2p korban, Mark vii. 11, an offering of approach ; something consecrated to the service of God in the temple, by which a man had the privilege of approaching his Maker. This con- duct was similar to the custom of certain persons who bequeath the inheritance of their children to Churches or religious uses; either through terror of conscience, thus striving to purchase the kingdom of glory; or through the persuasion of interested hireling priests. It was in this way that, in the days of popish influ- ence, the principal lands in the nation had fallen into the hands of the Church. In these charters, multi- tudes of which have passed through my hands, a com- mon form was, pro salute mea, et pro salute anteces- sorum meorum, et pro salute successorum meorum, et pro salute uxoris mee, Fc., §c., do, et concedo Deo et Ecclesia, ὅς. ‘For my salvation, and for the salvation of my predecessors, and for the salvation of my successors, and for the salvation of my wife, &e., &c., I give and bequeath to God and his Chureh, ὅσο." Though a world of literature was destroyed, and fine buildings ruined, by the suppression of the mo- nasteries in England, yet this step, with the Srat. 23 Hen. VIII. c. 10, together with the Stat. 9 Geo. II. 6. 36, were the means of checking an evil that had arrived at a pitch of unparalleled inagnitude; an evil that was supplanting the atonement made by the blood of the covenant, and putting death-bed grants of land, (ὙΦ) Hypocrisy of the Jews reproved. A.M, 4032. : ; ree 6 And honour not his father or his An. Olymp. mother, he shall be free. ‘Thus CCL 4. ———— have ye made the commandment of God of none effect by your tradition. 7 ® Ye hypocrites, well did Esaias prophesy of you, saying, 8 "This people draweth nigh unto me with their mouth, and honoureth me with their lips ; but their heart is far from me. 9 But in vain they do worship me, ‘ teach- ing, for doctrines, the commandments of men. & Mark vii. 6—— Isa. xxix. 13; Ezek. xxxiii. 31.—— Isa. xxix. 13; Col. ii. 18-22; Tit. i. 14. &c., in the place of Jesus Christ, and throwing the whole secular power of the kingdom into the hands of the pope and the priests. No wonder then that they cried out, when the monasteries were suppressed! It is sacrilege to dedicate that to God which is taken away from the necessities of our parents and children; and the good that this pretends to will doubtless be found in the catalogue of that unnatural man’s crimes, in the judgment of the great day, who has thus de- prived his own family of its due. relatives, is our first duty; and this is a work infi- nitely preferable to all pious legacies and endowments. Verse 7. Hypocrites, well did Isaiah prophesy of you] In eyery place where the proper names of the Old Testament occur, in the New, the same mode of orthography should be followed: I therefore write Tsaiah with the Hebrew, not Esaias, with the Greek. This prophecy is found chap. xxix. 13. Our blessed Lord unmasks these hypocrites; and we may. observe that, when a hypocrite is found out, he should ‘be ex- posed to all; this may lead to his salvation: if he be permitted to retain his falsely acquired character, how can he escape perdition ! “ Verse 8. Their heart is far from me.| The true worship of God consists in the wnion of the heart to him—where this exists not, a particle of the spirit of devotion cannot be found. This people draweth nigh unto me with their mouth] This clause, which is taken from Isa. chap. xxix. 13, is omitted by several excellent MSS., and by several versions and fathers. Erasmus, Mill, Drusius, and Bengel, approve of the omission, and Griesbach has left it out of the text ; but as I find it in the prophet, the place from which it is quoted, I dare not omit it, howsoever respectable the above authorities may appear. Verse 9. In vain they do worship me, &c.] By the traditions of the elders, not only the word of God was perverted, but his worship also was greatly corrupted. But the Jews were not the only people who have acted hus : whole Christian Churches, as well as sects and par- ies, have acted inthe same way. Men must not mould the worship of God according to their faney—it is not what they think will do—is proper, innocent, &c., but what God himself has prescribed, that he will acknow- ledge as his worship. However sincere a man may be in a worship of his own invention, or of man’s com- 1 CHAP. XV. To assist our poor’ What it is that defiles the soul 10 Ἵ * And he called the multi- 4,™, 40% tude, and said unto them, Hear, An. Olymp. CCL.4. and understand : a ΞΞ. 11} Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. 12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying ? 13 But he answered and said, ™ Every plant. which my heavenly Father hath not planted, shall be rooted up. k Mark vii. 14.——! Acts x. 15; Rom. xiv. 14, 17, 20; 1 Tim iv. 4; Tit. i. 15. πὶ John xv. 2; 1 Cor. ili. 12, &c. mandment, yet it profits him nothing. Christ himself says it is in vain. To condemn such, may appear to some illiberal; but whatever may be said in behalf of sincere heathens, and others who have not had the ad- vantages of Divine Revelation, there is no excuse for the man who has the Bree before him. Verse 10. Hear and understand] A most important command. Hear—make it a point of conscience to attend to the ministry of the word. Understand—be not satisfied with attending places of public worship merely ; see that the teaching be of God, and that you lay it to heart. Verse 11. Not that which goeth into the mouth de- fileth] This is an answer to the carping question of the Pharisees, mentioned verse 2, Why do thy disci- ples eat with unwashed hands? To which our Lord here replies, That what goes into the mouth defiles not the man; i. e. that if, in eating with unwashed hands, any particles of dust, &c., cleaving to the hands, might happen to be taken into the mouth with the food, this did not defile, did not constitute a man a sinner ; for it is on this alone the question hinges: thy disciples eat with unwashed hands ; therefore they are sinners ; for they transgress the tradition of the elders, i. e. the oral law, which they considered equal in authority to the written law; and, indeed, often preferred the for- mer to the latter, so as to make it of none effect, totally to destroy its nature and design, as we have often seen in the preceding notes. That which cometh out of the mouth] That is, what springs from a corrupt unregenerate heart—a perverse will and impure passions—these defile, i. δ. make him a sinner. Verse 12. The Pharisees were offended] None so liable to take offence as formalists and hypocrites, when you attempt to take away the false props from the one, and question the sincerity of the other. Besides, a Pharisee must never be suspected of ignorance, for they are the men, and wisdom must die with them! Verse 13. Every plant] Every plantation. Sol render ὀυτεία, and so it is translated in the Ztala ver- sion which accompanies the Greek text in the Codex Beza, omnis plantatio, and so the word is rendered by Suidas. This gives a different turn to the text. The Pharisees, as a religious body, were now a plan- tation of trees, which God did not plant, water, nor 163 What :t is that A.M 4032, 14 Let them alone: "they be blind = ae. leaders of the blind. And if the ———__ blind lead the blind, both shall fall into the ditch. 15 ° Then answered Peter and said unto him, Declare unto us this parable. 16 And Jesus said, » Are ye also yet with- out understanding ? 17 Do not ye yet understand, that 4 whatso- usa, ix. 16; Mal. ii. 8; chap. xxiii. 16 ; Luke vi. 39.—®° Mark vii. 17.—P? Chap. xvi. 9 ; Mark vii. 18. own: therefore, they should be rooted up, not left to wither and die, but the fellers, and those who root up, (the Roman armies,) should come against and destroy them, and the Christian Church was to be planted in their place. Since the general dispersion of the Jews, this sect, I believe, has ceased to exist as a separate body, among the descendants of Jacob. The first of the apostolical constitutions begins thus: Θεοῦ φυτεία ῃ καθολικὴ eKKAnova, καὶ ἀμπελὼν αὐτοῦ exAeKtoc. The Catholic Church is the plantation of God, and his chosen vineyard. Verse 14. Let them alone] Agere αὐτους, give them up, or leave them. ‘These words have been sadly mis- understood. Some have quoted them to prove that blind and deceitful teachers should not be pointed out to the people, nor the people warned against them ; and that men should abide in the communion of a corrupt Church, because that Church had once been the Church of God, and in it they had been brought up; and to prove this they bring Scripture, for, in our present translation, the words are rendered, let them alone: but the whole connection of the place evidently proves that our blessed Lord meant, give them up, have no kind of religious connection with them, and the strong reason for which he immediately adds, because they are blind leaders. This passage does not at all mean that blind leaders should not be pointed out to the people, that they may avoid being deceived by them; for this our Lord does frequently, and warns his disciples, and the people in general, against all such false teachers as the seribes and Pharisees were; and though he bids men do what they heard those say, while they sat in the chair of Moses, yet he certainly meant no more than that they should be observant of the moral law when read to them out of the sacred book: yet neither does he tell them to do all these false teachers said; for he testifies in the 6th verse, that they had put such false glosses on the law, that, if followed, would endanger the salvation of their souls. The Codex Beze, for αφετε avtouc, has αφετε Tove τυόλους, give up these blind men. Amen! A literal attention to these words of our Lord produced the Reformation. Probably the words may be understood as a sort of proverbial expression for—Don’t mind them: pay no τρανὰ to then.— They are altogether unworthy of notice.” And if the blind lead the blind) This was so self- evident a case that an apter parallel could not be found —f the blind lead the blind, both must fall into the ditch Alas, for the blind teachers, who not only de- 164 ST. MATTHEW. defiles the soul. ever entereth in at the mouth, goeth 4,M, 4032. into the belly, and is cast out into An. Olymp. CCL. 4. the draught ? jee 18 But * those things which proceed out of the mouth come forth from the heart ; and they defile the man. 19 sFor out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies : 41 Cor. vi. 13. τ James iil. 6. * Gen. vi. 5; vill. 21; Prov. vi. 14; Jer. xvii. 9; Mark vii. 21. stroy their own souls, but those also of their flocks ! Like priest, like people. If the minister be ignorant, he cannot teach what he does not know ; and the peo- ple cannot become wise unto salvation under such a ministry—he is ignorant and wicked, and they are profligate. They who even wish such God speed, are partakers of their evil deeds. But shall not the poor deceived people escape? No: both shall fall into the pit of perdition together ; for they should have searched the Scriptures, and not trusted to the ignorant sayings of corrupt men, no matter of what sect or party. He who has the Bible in his hand, or within his reach, and can read it, has no excuse. Verse 15. Declare unto us this parable.| Is it not strange to hear the disciples asking for the explana- tion of such a parable as this! The true knowledge of the spirit of the Gospel is a thing more uncommon than we imagine, among the generality of Christians, and even of the learned. Verse 16. Are ye also yet without understanding 2} The word ἀκμη, which we translate yet, should be here rendered δέν]: Are ye still void of understanding ‘— and the word is used in this sense by several Greek writers. The authorities which have induced me to prefer this translation may be seen in Kypke. Verse 17. Cast out into the draught] Evc agedpwova, 4 byd on fopSang arend. Anglo-Saxon. And beeth into the forthgoing a sent—what is not fit for nourish- ment is evacuated ; is thrown into the sink. This I be- lieve to be the meaning of this difficult and variously translated word, agedpwv. Diodati translates it pro- perly, nella latrina, into the privy. . And the Per- sian translator has given a good paraphrase, and appears to have collected the general meaning poe a 5) dy) se) pe 52 & γῷ 5) ΟΥ Ὁ 32 5 85) her teche der dehen ander ayeed, az nusheeb becroon rood, we ber zemeen aftad : “ What- soever enters into the mouth goes downward, and falls upon the ground.” Michaelis, and his annotator, Dr. Marsh, have been much perplexed with this perplexing passage. See Michaelis’s Introduction, vol. i. note 35. p. 458. Verse 19. Out of the heart] In the heart of an un- regenerate man, the principles and seeds of all sin are found. And iniquity is always conceived in the heart before it be spoken or acted. Is there any hope thata man can abstain from outward sin till his heart, that abominable fountain of corruption, be thoroughly cleansed? 7 trow not. 1 oe ae” οἱ A Canaanitish woman beseeches A.M. 4032. 20 These are the things which An. Olymp. defile a man: but to eat with un- washen hands defileth not a man. 21 Ἵ * Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, Ὁ Lord, thou son of David; my daughter is grievously vexed with a devil. 23 But he answered her not a word. And t Mark vii. 24.——" Chap. x. 5, 6; Acts iii. 25, 26; xiii. 46; Evil thoughts] Διαλογισμοι πονηροι, wicked dia- logues—for in all evil surmisings the heart holds a conversation, or dialogue, with itself. For φονοι, murders, two MSS. have φθόνοι, envyings, and three others have both. Envy and murder are nearly allied: the former has often led to the latier. Blasphemies| I have already observed, chap. ix. 3, that the verb βλασφημεω, when applied to men, signifies to speak insuriousty of their persons, characters, &c., and, when applied to God, it means ¢o speak ImPlousLY of his nature, works, &c. Verse 20. These—defile a man] Our Lord’s argu- ment is very plain. What goes into the mouth de- scends into the stomach and other intestines; part is retained for the nourishment of the body, and part is ejected, as being improper to afford nourishment. No- thing of this kind defiles the soul, because it does not enter into it; but the evil principles that are in it, pro- ducing evil thoughts, murders, &c., these defile the soul, because they have their seat and operation in it. Verse 21. Departed into the coasts of Tyre and Sidon.| Etc ta μερης towards the coasts or confines. It is not clear that our Lord ever left the land of the Hebrews ; he was, as the apostle observes, Rom. xv. 8, the minister of the circumcision according to the truth of God. Tyre and Sidon are usually joined to- gether, principally because they are but a few miles distant from each other. Verse 22. A woman of Canaan] Matthew gives her this name because of the people from whom she sprung —the descendants of Canaan, Judg. i. 31, 32; but Mark calls her a Syrophenician, because of the coun- try where she dwelt. The Canaanites and Phenicians have been often confounded. This is frequently the ease in the Septuagint. Compare Gen. xlvi. 10, with Exod. vi. 15, where the same person is called a Phenician in the one place, and a Canaanite in the other. See also the same version in Exod. xvi. 35; Josh. v. 12. The state of this woman is a proper emblem of the state of a sinner, deeply conscious of the misery of his soul. Have mercy on me, &c.] How proper is this prayer for a penitent! There are many excellencies contained in it; 1. It is short; 2. humble; 3. full of faith; 4. fervent; 5. modest; 6. respectful ; 7. rational; 8. re- lying only on the mercy of God; 9. persevering. Can he who sees himself a slave of the devil, beg with " 1 CHAP. XV. Christ for her daughter his disciples came and besoughthim, 4, δ΄. 4032 saying, Send her away; for shecrieth An. Olymp. after us. EE. 24 But he answered and said, ®I am not sent but unto the lost sheep of the house of Israel. 25 Then came she and worshipped him, saying, Lord, help me. 26 But he answered and said, It is not meet to take the children’s bread, and to cast it to ἡ dogs. Rom. xv. 8. ¥ Chap. vii. 6; Phil. iii. 2. too much earnestness to be delivered from his thraldom ? Son of David| An essential character of the true Messiah. Verse 23. He answered her not a word.) Seemed to take time to consider her request, and to give her the opportunity of exercising her faith, and manifest- ing her fervour. Verse 24. I am not sent but unto the lost sheep} By the Divine appointment, I am come to preach the Gospel to the Jews only. There are certain preach- ers who should learn a lesson of important instruction from this part of our Lord’s conduct. As soon as they hear of a lost sheep being found by other ministers, they give all diligence to get that one into their fold; but display little earnestness in seeking in the wilder- ness for those that are lost. This conduct, perhaps, proceeds from a consciousness of their inability to per- form the work of an evangelist; and leads them to sit down in the labours of others, rather than submit to the reproach of presiding over empty chapels. Such persons should either dig or deg immediately, as they are a reproach to the pastoral effice; for, not being sent of God, they cannot profit the people. The wilderness of this world is sufficiently wide and uncultivated. Sinners abound every where ; and there is ample room for all truly religious people, who have zeal for God, and love for their perishing fellow crea- tures, to put forth all their strength, employ all their time, and exercise all their talents, in proclaiming the Gospel of God ; not only to the lost sheep of the house of Israel, but to a lost wortp. Nor can such exer- tions be unsuccessful. Where the pure truth of God is preached, many will be converted. Where that truth is preached, though with a mixture of error, some will be converted, for God will bless his own truth. But where nothing but false doctrine is preached, no soul is converted: for God will never sanction error by a miracle of his mercy. Verse 25. Lord, help me.| Let me also share in the deliverance afforded to Israel. Verse 26. The children’s bread] The salvation pro- vided for the Jews, who were termed the children of the kingdom. And cast it to the κυναρίοις, little dogs —to the curs; such the Gentiles were reputed by the Jewish people, and our Lord uses that form of speech which was common among his countrymen. What terrible repulses! and yet she still perseveres! 165 Many diseased persons a 27 And she said, Truth, Lord : 5 ae yet the dogs eat of the crumbs which fall from their masters’ table. 28 Then Jesus answered and said unto her, O woman, great 15 thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour. 29 Ἵ τ And Jesus departed from thence, and came nigh *unto the sea of Galilee ; and went up into a mountain, and sat down there. 30 Y And great multitudes came unto 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 : 31 Insomuch that the multitude wondered, ST. MATTHEW. are healed when they saw the dumb to speak, 4,M, 4032. the maimed to be whole, the lame = gaa to walk, and the blind to see: and they glorified the God of Israel. 32 Ἵ 7 Then Jesus called his disciples unto iim, and said, I have compassion on the mul- titude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way. 33 * And his disciples say unto him, Whence should we have so much bread in the wilder- ness, as to fill so great a multitude ? 34 And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes. W Mark vii. 31. x Chap. iv. 18. yIsa. xxxv. 5, 6; chap. xi. 5; Luke vii. 22. 2 Mark viii. 1. a2 Kings iv. 43. Verse 27. Truth, Lord] Nat, κυριε, Yes, Lord. This appears to be not so much an assent, as a bold reply to our Lord’s reason for apparently rejecting her suit. The little dogs share with the children, for they eat the crumbs which fall from their masters’ table. I do not desire what is provided for these highly favoured children, only what they /eave: a single exertion of thy almighty power, in the healing of my afflicted daughter, is all that I wish for; and this the highly favoured Jews can well spare, without lessening the provision made for themselves. [5 not this the sense of this noble woman’s reply ? Verse 28. O woman, great is thy faith] The hin- derances thrown in this woman’s way only tended to increase her faith. Her faith resembles a river, which becomes enlarged by the dykes opposed to it, till at last it sweeps them entirely away with it. Her daughter was made whole) Persevering faith and prayer are next to omnipotent. No person can thus pray and believe, without receiving all his soul requires. This is one of the finest lessons in the book of God for a penitent, or for a discouraged be- liever. Look to Jesus! As sure as God is in heaven, so surely will he hear and answer thee to the eternal salvation of thy soul! Be not discouraged at a little delay : when thou art properly prepared to receive the blessing, then thou shalt have it. Look up; thy sal- vation is at hand. Jesus admires this faith, to the end that we may admire and imitate it, and may reap the same fruits and advantages from it. Verse 29. Went up into a mountain] To opoc, THE mountain. ‘ Meaning,” says Wakefield, “some par- tecular mountain which he was accustomed to frequent ; for, whenever it is spoken of at a time when Jesus is in Galilee, it is always discriminated by the article. Compare chap. iv. 18, with chap. v. 1; and chap. xiii. 54, with chap. xiv. 23; and xxviii. 16. I suppose it was mount Tador.” Verse 30. Those that were—maimed] Κυλλους. Wetstein has fully proved that those who had lost a nand, foot, &e., were termed «vAdoe by the Greeks. 166 Kypke has shown, from Hippocrates, that the word was also used to signify those who had distorted or dislocated legs, knees, hands, &c. Mr. Wakefield is fully of opinion that it means here those who had lost a limb, and brings an incontestable proof from Matt. xviii. 8; Mark ix. 43. “If thy hand cause thee to offend, cur 1T orF; it is better for thee to enter into life (κυλλον) wirHouT A Lime, than, having thy Two hands, to go away into hell.” What an astonishing manifestation of omnzfic and creative energy must the reproduction of a hand, foot, &e., be at the word or touch of Jesus! As this was a mere act of creative power, like that of multiplying the bread, those who allow that the above is the meaning of the word will hardly attempt to doubt the proper Divinity of Christ. Creation, in any sense of the word, i. e. causing some- thing to exist that had no existence before, can belong only to God, because it is an effect of an unlimited power; to say that such power could be delegated to a person is to say that the person to whom it is dele- gated becomes, for the time being, the omnipotent God; and that God, who has thus clothed a creature with his omnipotence, ceases to be omnipotent himself; for there cannot be two omnipotents, nor can the Su- preme Being delegate his omnipotence to another, and have it at the same time. I confess, then, that this is to me an unanswerable argument for the Divinity of our blessed Lord. Others may doubt; I can’t help believing. Verse 31. The multitude wondered] And well they might, when they had such proofs of the miraculous power and love of God before their eyes. Blessed be God! the same miracles are continued in their spirituae reference. All the disorders of the soul are still eured by the power of Jesus. Verse 32. 7 have compassion, &c.] See a similar transaction explained, chap. xiv. 14—22. Verse 33. Whence should we have so much bread in the wilderness, &c.] Human foresight, even in the followers of Christ, is very short. In a thousand in- stances, if we supply not its deficiency by fatth, we 5851 be always embarrassed, and often miserable. 1 Four thousand men fed with ee 35 And he commanded the mul- at Olymp. titude to sit down on the ground. : 36 And "he took the seven Soaves and the fishes, and ° gave thanks, and urake them, and gave to his disciples, and the disciples to the multitude. 37 And they did all eat, and were filled : and » Chap. xiv. 19. ©] Sam. ix. 13; Luke xxii. 19. This world is a desert, where nothing can be found to satisfy the soul of man, but the salvation which Christ has procured. Verse 37. They did all eat, and were filled] Exop- tacbncav—they were satisfied. ‘The husks of worldly pleasures may fill the man, but cannot satisfy the soul. A man may eat, and not be satisfied : it is the interest therefore of every follower of Christ to follow him till he be fed, and to feed on him till he be satisfied. Verse 38. Four thousand] Let the poor learn from these miracles to trust in God for support. Whatever his ordinary providence denies, his miraculous power will supply. Verse 39. He sent away the multitude] But not before he had instructed their souls, and fed and healed their bodies. The coasts of Magdala.] In the parallel place, Mark viii. 10, this place is called Dalmanutha. Hither Magdala was formed by a transposition of letters from Dalman, to which the Syriac termination atha had been added, or the one of these names refers to the country, and the other to a fown in that neighbourhood. Jesus went into the country, and proceeded till he came to the chief town or village in that district. Whitby says, “Magdala was a city and territory beyond Jordan, on the banks of Gadara. It reached to the bridge above Jordan, which joined it to the other side of Gal- lilee, and contained within its precincts Dalmanutha.” The MSS. and VV. read the name variously—Ma- gada, Mageda, Magdala; and the Syriac has Magdu. In Mark, Dalmanutha is read by many MSS. Mela- gada, Madegada, Magada, Magidan, and Magedam. Magdala, variously pronounced, seems to have been the place or country ; Dalmanutha, the chief town or capital. In this chapter a number of interesting and instruc- tive particulars are contained. 1. We see the extreme superstition, envy, and in- curable ill nature of the Jews. While totally lost to a proper sense of the spirituality of God’s law, they are ceremonious in the extreme. They will not eat without washing their hands, because this would be a transgression of one of the traditions of their elders ; but they can harbour the worst tempers and passions, anc thus break the law of God! The word of man Weighs more with them than the testimony of Jehovah; and yet they pretend the highest respect for their God and sacred things, and will let their parents perish for 1 CHAP. XV. seven loaves and a few fishes they took up of the broken meat hae sig that was left, seven baskets full. An. Olymp. 38 And they that did eat were ΒΕ. Ἢ four thousand men, beside women and children. 39 4 And he sent away the multitude, and took ship, and came into the coasts of Magdala 4 Mark viii. 10. lack of the necessaries of life, that they may have goods to vow to the service of the sanctuary! Pride and envy blind the hearts of men, and cause them of ten to act not only the most wicked, but the most ridiculous, parts. He who takes the book of God for the rule of his faith and practice can never go astray : but to the mazes and perplexities produced by the traditions of elders, human creeds, and confessions of faith, there is no end. ‘These evils existed in the Christian as well as in the Jewish Chureh ; but the Re- formation, thank God! has liberated us from this endless system of uncertainty and absurdity, and the Sun of righteousness shines now unclouded! The plantation, which God did not plant, in the course of his judgments, he has now swept nearly away from the face of the earth! Babylon is fallen! 2. We wonder at the dulness of the disciples, when we find that they did not fully understand our Lord’s meaning, in the very obvious parable about the blind leading the blind. Put should we not be equally struck with their prying, inquisitive temper? They did not understand, but they could not rest till they did. They knew that their Lord could say nothing that had not the most important meaning in it: this meaning, in the preceding parable, they had not apprehended, and therefore they wished to have it farther explained by himself. Do we imitate their docility and eagerness to comprehend the truth of God? Christ presses every occurrence into a means of instruction. The dulness of the disciples in the present case, has been the means of affording us the fullest instruction on a point of the utmost importance—the state of a sinful heart, and how the thoughts and passions conceived in it defile and pollute it; and how necessary it is to have the fountain purified, that it may cease to send forth those streams of death. 3. The case of the Canaanitish woman is, in itself, a thousand sermons. Her faith—her prayers—her perseverance—her success—the honour she received from her Lord, &e., ὥς. How instructively—how powerfully do these speak and plead! What a profu sion of light does this single case throw upon the manner in which Christ sometimes exercises the faith and patience of his followers! They that seek shall find, is the great lesson inculeated in this short history : God is ever the same. Reader, follow on after God— ery, pray, plead—all in Him is for thee !—Thou canst not perish, if thou continuest to believe and pray The Lord will help THEE. 167 The Pharisees and Sadducees ST. MATTHEW. desire another sign, CHAPTER XVI. The Pharisees insidiously require our Lord to give them a sign, 1. hypocrisy and wickedness, 2-5. trine, 6-12. our Lord’s discourse on it, 15-20. ment, 27. A. M. 4032. a : : oe "THE Pharisees also with the λῆς (OW Sadducees came, and tempt- Ξ ing, desired him that he would a Chap. xii. 38; Mark viii. 11; Luke xi. 16; xii. 54-56; NOTES ON CHAP. XVI. Verse 1. The Pharisees also with the Sadducee " Though a short account of these has been alieady given in anote on chap. iil. 7, yet, as one more detailed may be judged necessary, I think it proper to introduce it in this place. The Pxarisrrs were the most considerable sect among the Jews, for they had not only the scribes, and all the learned men of the law of their party, but they also drew after them the bulk of the people. When this sect arose is uncertain. Josephus, Antiq. lib. v. ὁ. ΧΙ. s. 9, speaks of them as existing about 144 years before the Christian era. They had their appel- lation of Pharisees, from wD parash, to separate, and were probably, in their rise, the most holy people among the Jews, having separated themselves from the national corruption, with a design to restore and prac- tise the pure worship of the Most High. That they were greatly degenerated in our Lord’s time is suffi- ciently evident; but still we may learn, from their external purity and exactness, that their principles in the beginning were holy. Our Lord testifies that they had cleansed the outszde of the cup and the platter, but within they were full of abomination. They still kept up the outward regulations of the institution, but they had utterly lost its spirit; and hypocrisy was the only substitute now in their power for that spirit of piety which I suppose, and not unreasonably, characterized the origin of this sect. As to their religious opinions, they still continued to credit the being of a God; they received the five books of Moses, the writings of the prophets, and the ha- giographa. The hagiographa or holy writings, from aytoc holy, and γραφω 7 write, included the twelve following books—Psalms, Proverbs, Job, Canticles, Ruth, Lamen- tations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and Chronicles. These, among the Jews, occupied a middle place between the /aw and the prophets, as divinely inspired. The Pharisees believed, in a confused way, in the resurrection, though they received the Pytha- gorean doctrine of the metempsychosis, or transmigra- tion of souls. Those, however, who were notoriously wicked, they consigned, on their death, immediately to hell, without the benefit of transmigration, or the hope of future redemption. They held also the predestinarian doctrine of necessity, and the government of the world by fate; and yet, inconsistently, allowed some degree of liberty to the human will. See Prideaua. 168 They are severely rebuked for their The disciples are cautioned to beware of them and their destructive doc- The different opinions formed by the people of Christ, 13, 14. Peter’s confession, and He foretells his sufferings, and reproves Peter, 21-23. Teaches the necessity of self-denial, and shows the reasons on which it is founded, 24-26. Speaks of a future judg- And promises the speedy opening of the glory of his own kingdom on earth, 28. ὙΠ _ A.M. 4035. show them >a sign from hea ne 0.28 ven. An, Ome: CCI 4. 2 He answered and said unto 1 Cor. i. 22.—— John vi. 30; chap. xii. 38; John iv. 48. The Sappucesgs had their origin and name from one Sadoc, a disciple of Antigonus of Socho, president of the Sanhedrin, and teacher of the aw in one of the great divinity schools in Jerusalem, about 264 years before the incarnation. This Antigonus having often in his lectures informed his scholars, that they should not serve God through expectation of a reward, but through love and filial reverence only, Sadoc inferred from this teaching that there were neither rewards nor punishments after this life, and, by consequence, that there was no resurrection of the dead, nor angel, nor spirit, in the invisible world; and that man is to be rewarded or punished here for the good or evil he does. They received only the five books of Moses, and rejected all unwritten traditions. From every account we have of this sect, it plainly appears they were a kind of mongrel deists, and professed materialists. See Prideaux, and the authors he quotes, Connex. vol. iii. p. 95, and 471, &e., and see the note on ehap. iii. 7. In chap. xxii. 16, we shall meet with a third sect, called Herop1ans, of whom a few words may be spoken here. It is allowed on all hands that these did not exist before the time of Herod the Great, who died only three years after the incarnation of our Lord. What the opinions of these were is not agreed among the learned. Many of the primitive fathers believed that their distinguishing doctrine was, that they held Herod to be the Messiah; but it is not likely that such an opinion could prevail in our Sayiour’s time, thirty years after Herod’s death, when not one cha- racteristie of Messiahship had appeared in him during his life. Others suppose that they were Herod’s cour- tiers, who flattered the passions of their master, and, being endowed with a convenient conscience, changed with the times; but, as Herod was now dead upwards of thirty years, such a sect could not exist in refer- ; ence to him; and yet all allow that they derived theix origin from Herod the Great. Our Lord says, Mark viii. 3, that they had tae | leaven of Herod, i. 6. a bad doctrine, which they re- | ceived from him. | covered; 1. Herod subjected himself and his people "το the dominion of the Romans, in opposition to that \law, Deut. xvii. 15, Thou shalt not set a king over | thee—which is not thy brother, i. e. one out of the | twelve tribes. | and joined in heathenish worship, though he professed What this was may be easily dis- 2. He built temples, set up images, 1 They could discern the signs A.M. 408. them, When it is evening, ye say, An. Olymp. ὁ Jt will be fair weather: for the CCL 4. : ——— sky is red. 3 And in the morning, It will be foul wea- ther to-day: for the sky is red and lowering. ἃ Ὁ) ye hypocrites ye can discern the face of the sky; but can ye not discern the signs of the times ? 4 9 Awicked and adulterous generation seek- eth after a sign; and there shau no sign be given unto it, but the sign of the prophet © Luke xii. 54, 55.——4 Luke xii. 56. © Chap. xii. 39. the Jewish religion; and this was in opposition to all the law and the prophets. From this we may learn that the Herodians were such as, first, held it lawful to transfer the Divine government to a heathen ruler ; and, secondly, to conform occasionally to heathenish rites in their religious worship. In short, they appear to have been persons who srimmed between God and the world—who endeavoured to reconcile his service with that of mammon—and who were religious just as far as it tended to secure their secular interests. It is probable that this sect was at last so blended with, that it became lost in, the sect of the Sadducees; for the persons who are called Herodians, Mark viii. 15, are styled Sadducees in ver. 6 of this chapter. See Prideaux, Con. vol. iii. p. 516, &e., and Josephus, Antiq. B. xv. c. viii. 5. 1. and x. s. iii. But it is very likely that the Herodians, mentioned ec. xxii. 10, were courtiers or servants of Herod king of Galilee. See the note there. Show them a sign] These sects, however opposed among themselves, most cordially unite in their oppo- sition to Christ and his truth. That the kingdom of Satan may not fall, all his subjects must fight against the doctrine and maxims of the kingdom of Christ. Tempting—him] Feigning a desire to have his doctrine fully proved to them, that they might credit it, and become his disciples; but having no other de- sign than to betray and ruin him. Verse 2. When it is evening] There are certain signs of fair and foul weather, which ye are in the con- stant habit of observing, and which do not fail. The signs of the times: the doctrine which I preach, and the miracles which I work among you, are as sure signs that the day-spring from on high has visited you for your salvation; but if ye refuse to hear, and con- tinue in darkness, the red and gloomy cloud of vindic- tive justice shall pour out such a storm of wrath upon you as shall sweep you from the face of the earth. Verse 3. The sky is red and lowering.] The signs of fair and foul weather were observed in a similar manner among the Romans, and indeed among most other people. Many treatises have been written on the subject: thus a poet:— Ceruleus pluviam denunciant, 1cNevs euros. Sin macu.2 incipient ruTiLo immiscerier 16N1, Omnia tune pariter VENTO NIMBISQUE videbis Fervere. Vire. Geor. i. 1. 453. 1 CHAP. XVI. of fair and foul weather. Jonas. And he left them, and de- a gi parted. Any Ciymp. 5 Ἵ And when his disciples were come to the other side, they had forgotten to take bread. 6 Then Jesus said unto them, 6 Take heed and beware of the leaven of the Pharisees and of the Sadducees. 7 And they reasoned among themselves, say- ing, It 7s because we have taken no bread. 8 Which, when Jesus perceived, he said un- £ Mark viii. 14——£ Luke xii. 1. “Tf fiery red his glowing globe descends, High winds and furious tempests he portends : But if his cheeks are swoll’n with livid blue, He bodes wet weather, by his watery hue ; If dusky spots are varied on his brow, And streak’d with red a troubled colour show, That sullen miature shall at once declare, Wind, rain, and storms, and elemental war.” Drypen. Verse 4. Wicked and adulterous generation] The Jewish people are represented in the Sacred Writings as married to the Most High; but, like a disloyal wife, forsaking their true husband, and uniting them- selves to Satan and sin. Sceeketh after a sign, σημεῖον ἐπιζητεῖ, seeketh sign upon sign, or, still another sign. Our blessed Lord had already wrought miracles suffi- cient to demonstrate both his Divine mission and his divinity; only one was farther necessary to take away the scandal of his cross and death, to fulfil the Serip- tures, and tc establish the Christian religion ; and that was, his resurrection from the dead, which, he here states, was typified in the case of Jonah. Verse 5. Come to the other side] Viz. the coast of Bethsaida, by which our Lord passed, going to Ce- sarea, for he was now on his journey thither. See ver. 13, and Mark viii. 22, 27. Verse 6. Beware of the leaven}] What the leaven of Pharisees and Sadducees was has been already ex- plained, see ver. 1. Bad doctrines act in the soul as leaven does in meal; they assimilate the whole spirit to their own nature. A man’s particular creed has a greater influence on his tempers and conduct than most are aware of. Pride, hypocrisy, and worldly-minded- ness, Which constituted the leaven of the Pharisees and Sadducees, ruin the major part of the world. Verse 7. They reasoned] For, as Lightfoot observes, the term leaven was very rarely used among the Jews to signify doctrine, and therefore the disciples did not immediately apprehend his meaning. In what a lamentable state of blindness is the human mind! Bodily wants are perceived with the utmost readiness, and a supply is sought with all speed. But the ne- cessities of the soul are rarely discovered, though they are more pressing than those of the body, and the sup- ply of them of infinitely more importance. Verse 8. When Jesus perceived, he said] Avro; unto them, is wanting in BDKLMs, and twenty others, 169 Leaven of the scribes and Pharisees. ST. MATTHEW. ane to them, O ye of little faith, why An. Olymp. reason ye among yourselves, be- Be. cennise ye have brought no bread 7 9 ἢ Do ye not yet understand, neither remem- ber the five loaves of the five thousand, and how many baskets ye took up ? 10 ‘ Neither the seven loaves of the four thousand, and how many baskets ye took up ? 11 How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Phari- sees and of the Sadducees ? 12 Then understood they how that he bade them not beware of the leaven of bread, but Peter’s confession of Chrast. of the doctrine of the Pharisees and 4,™. 4032. of the Sadducees. An. Olymp. 13 9 When Jesus came into the coasts of Cesarea Philippi, he asked his dis- ciples, saying, * Whom do men say that I, the Son of man, am? 14 And they said, ! Some say that thou art John the Baptist; some Elias; and others, Jeremias, or one of the prophets. 15 He saith unto them, But whom say ye that I am? 16 And Simon Peter answered and said, ™'Thou art the Christ, the Son of the living God 17 And Jesus answered and said unto him, h Chap. xiv. 17; John vi. 9——iChap. xv. 34 Mark viii. 27; Luke ix. 18.—!Chap. xiv. 2; Luke ix. 7, 8, 9. one of the Syriac, the Armenian, Ethiopic, Vulgate, and most of the Itala; also in Origen, Theophylact, and Lucifer Calaritanus. Mill approves of the omis- sion, and Griesbach has left it out of the text. O ye of little faith} There are degrees in faith, as well as in the other graces of the Spirit. Little faith may be the seed of great faith, and therefore is not to be despised. But many who should be strong in faith have but a small measure of it, because they either give way to sin, or are not careful to improve what God has already given. Verses 9 and 10. Do ye not yet understand—the Jive loaves—neither the seven|—See the notes on chap. xiv. 14, &e. How astonishing is it that these men should have any fear of lacking bread, after hay- ing seen the two miracles which our blessed Lord alludes to above! Though men quickly perceive their bodily wants, and are querulous enough till they get them supplied, yet they as quickly forget the mercy which they had received ; and thus God gets few re- turns of gratitude for his kindnesses. To make men. therefore, deeply sensible of his favours, he is induced to suffer them often to be in want, and then to supply them in such a way as to prove that their supply has come immediately from the hand of their bountiful Father. Verse 11. How is it that ye do not understand] We are not deficient in spiritual knowledge, because we have not had sufficient opportunities of acquainting ourselves with God; but because we did not improve the advantages we had. How deep and ruinous must our ignorance be, if God did not give line upon line, precept upon precept, here a little and there a little! They now perceived that he warned them against the superstition of the Pharisees, which produced hypo- erisy, pride, envy, &c., and the false doctrine of the Sadducees, which denied the existence of a spiritual world, the immortality of the soul, the resurrection of the body, and the providence of God. Verse 13. Cesarea Philippi] A city, in the tribe of Naphtali, near to Mount Libanus, in the province of Iturea. Its ancient name was Dan, Gen. xiv. 14; afterwards it was called Zais, Judg. xviii. 7. But 170 m Chap. xiv. 33; Mark viii. 29; Luke ix. 20; John vi. 69; xi. 27; Acts vill. 37; ix. 20; 1 John iv. 15; v. 5; Heb. i. 2, 5. Philip the tetrarch, having rebuilt and beautified it, gave it the name of Cesarea, in honour of Tiberius Cesar, the reigning emperor: but to distinguish it from another Cesarea, which was on the coast of the Mediterranean Sea, and to perpetuate the fame of him who rebuilt it, it was called Caesarea Philippi, or Cesarea of Philip. When Jesus came| E2Ouv de 0 Incovep—when Jesus was coming. Not, when Jesus came, or was come, for Mark expressly mentions that it happened ev τὴ oda, in the way to Cesarea Philippi, chap. viii. 27, and he is Matthew’s best interpreter.—W AkeEFIELD. Whom do men say] We asked his disciples this question, not because he was ignorant what the people thought and spoke of him; but to have the opportu- nity, in getting an express declaration of their faith from themselves, to confirm and strengthen them in it: but see on Luke ix. 20. Some, John the Baptist, &c. By this and other passages we learn, that the Phari- saic doctrine of the Metempsychosis, or transmigration of souls, was pretty general; for it was upon this ground that they believed that the soul of the Baptist, or of Elijah, Jeremiah, or some of the prophets, had come to a new life in the body of Jesus. Verse 16. Thou art the Christ, the Son of the living God.| Every word here is emphatic—a most concise, and yet comprehensive, confession of faith. The Christ, or Messiah, points out his divinity, and shows his office ; the Son—designates his person: on this account it is that both are joined together so fre- quently in the new covenant. Of the living God— Tov Geov, Tov ζωντος, literally, of God the Living One. The C. Beze has for Tov Cavroc the Living One, Tov σώζοντος, the Saviowr, and the Cant. Dei Salvatoris, of God the Saviour. Living—a character applied to the Supreme Being, not only to distinguish him from the dead idols of pa- ganism, but also to point him out as the source of life, present, spiritual, and eternal. Probably there is an allusion here to the great name ΓΤ Yeve, or Yehovah, which properly signifies being or existence. Verse 17. Blessed art thou, Simon Bar-jona] Or Simon, son of Jonah; so Bar-jonah should be trans The Church founded A.M. 4082. Blessed art thou, Simon Bar-jona : An. Olymp. "for flesh and blood hath not re- vealed zt unto thee, but ° my Father which is in heaven. 18 And I say also unto thee, That Ρ thou art 5 Eph. ii. 8 ——°1 Cor. ii. 10; Gal. i. 16——P John i. 42. 9Eph. ii. 20; Rev. xxi. 14. lated, and so it is rendered by our Lord, John i. 43. Flesh and blood--i. e. MAN ;-—no human being hath revealed this; and though the text is literal enough, yet every body should know that this is a Hebrew pe- riphrasis for man; and the literal translation of it here, and in Gal. i. 16, has misled thousands, who suppose that flesh and blood signify carnal reason, as it is term- ed, or the unregenerate principle in man. Is it not evident, from our Lord’s observation, that it requires an express revelation of God in a man’s soul, to give him a saving acquaintance with Jesus Christ ; and that not even the miracles of our Lord, wrought before the eyes, will effect thist The darkness must be remov- ed from the heart by the Holy Spirit, before a man can become wise unto salvation. Verse 18. Thou art Peter] This was the same as if he had said, 7 acknowledge thee for one of my dis- ciples—for this name was given him by our Lord when he first called him to the apostleship. See John i. 42. Peter, πετρος, signifies a stone, or fragment of a rock; and our Lord, whose constant custom it was to rise to heavenly things through the medium of earthly, takes occasion from the name, the metaphorical mean- ing of which was strength and stability, to point out the solidity of the confession, and the stability of that cause which should be founded on THE Curist, the Son of the Livine Gop. See the notes at the end of Luke ix. Upon this very rock, ext tavrn τὴ ~etpa—this true confession of thine—that I am tHe Messtag, that am come to reveal and communicate THE Livine Gop, that the dead, lost world may be saved—upon this very rock, myself, thus confessed (alluding probably to Psa. exvili. 22, The Stone which the builders rejected is become the Heav-stone of the Corner: and to Isa. xxviii. 16, Behold I lay a Stone in Zion for a Foun- DaTioN)—will 1 build my Church, μου τὴν ἐκκλησίαν, my assembly, or congregation, i. e. of persons who are made partakers of this precious faith. That Peter is not designed in our Lord’s words must be evident to all who are not blinded by prejudice. Peter was only one of the builders in this sacred edifice, Eph. ii. 20, who himself tells us, (with the rest of the believers,) was built on this living foundation stone: 1 Pet. ii. 4, 5; therefore Jesus Christ did not say, on thee, Pe- ter, will I build my Church, but changes immediately the expression, and says, upon that very rock, ext ταυτὴ τὴ πέτρα, to show that he neither addressed Peter, nor any other of the apostles. So, the supremacy of Peter, and the infallibility of the Church of Rome, must be sought in some other scripture, for they certainly are not to be found in this. On the meaning of the word Church, see at the conclusion of this chapter. The gates of hell, πυλαι Adov, i. e. the machinations 1 CHAP. XVI. on this confession a ; 1 A. M, 4032 Peter, and ‘upon this rock I will 4,™, 40% build my Church ; and * the gates of An Dee hell shall not prevail against it. oe 19 * And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou τ Job xxxvili. 17; Psa. ix. 13; evii. 18; Isa. xxxviii. 10. *Chap. xviii. 18; John xx. 23. and powers of the invisible world. In ancient times the gates of fortified cities were used to hold councils in, and were usually places of great strength. Our Lord’s expression means, that neither the plots, stra- tagems, nor strength of Satan and his angels, should ever so far prevail as to destroy the sacred truths in the above confession. Sometimes the gates are taken for the troops which issue out from them: we may firmly believe, that though hell should open her gates, and vomit out her devil and all his angels, to fight against Christ and his saints, ruin and discomfiture must be the consequence on their part; as the arm of the Omnipotent must prevail. Verse 19. The keys of the kingdom] By the kingdom of heaven, we may consider the true Church, that house of God, to be meant ; and by the keys, the power of admitting into that house, or of preventing any improper person from coming in. In other words, the doctrine of salvation, and the full declaration of the way in which God will save sinners ; and who they are that shall be finally excluded from heaven ; and on what account. When the Jews made a mana doctor of the law, they put into his hand the key of the closet in the temple where the sacred books were kept, and also tablets to write upon; signifying, by this, that they gave him authority to teach, and to explain the Scriptures to the people-—Martin. This prophetic declaration of our Lord was literally fulfilled to Peter, as he was made the first instrument of open- ing, i. e. preaching the doctrines of the kingdom of heaven to the Jews, Acts ii. 41; and to the Gentzles, Acts x. 44—47; xi. 1; xv. 7. Whatsoever thou shalt bind on earth] This mode of expression was frequent among the Jews: they considered that every thing that was done upon earth, according to the order of God, was at the same time done in heaven: hence they were accustomed to say, that when the priest, on the day of atonement, offered the two goats upon earth, the same were offered in heaven. As one goat therefore is permitted to escape on earth, one is permitted to escape in heaven, and when the priests cast the lots on earth, the priest also casts the lots in heaven. See Sohar. Lev. fol. 26 ; and see Lightfoot and Schoettgen. ‘These words will receive considerable light from Lev. xiii. 3, 23: The priest shall look upon him (the leper) and pro- nounce him unclean. Heb. 18 ND) vetimé otho, he shall pollute him, i. e. shall declare him polluted, from the evidences mentioned before. And in ver. 23: The priest shall pronounce him clean, j75n nw vetiharo hacohen, the priest shall cleanse him, i. e. dee clare he is clean, from the evidences mentioned in the verse. In the one case the priest declared the person infected with the leprosy, and unfit for civil society , and, in the other, that the suspected person was clean 171 The disciples charged not to A.M. 4082. shalt bind on earth, shall be bound An. oe in heaven: and whatsoever thou . ΄. shalt loose on earth, shall be loosed in heaven. t Chap. xvii. 9; Mark viii. 30; Luke ix. 21; ST. MATTHEW. tell that he was the Christ 20 * Then charged he his disci- mat ples that they should tell no ὅν Soap Maite ithat) shemewasialJesusseithe =e Christ. John xi. 27; 1 Cor. ii. 8; chap. viii. 4; ix. 30. and might safely associate with his fellows in civil or religious assemblies. The disciples of our Lord, from having the keys, i. e. the true knowledge of the doctrine of the kingdom of heaven, should be able at all times to distinguish between the clean and the un- clean, and pronounce infallible judgment; and this binding and loosing, or pronouncing fit or unfit for fel- lowship with the members of Christ, being always ac- cording to the doctrine of the Gospel of God, should be considered as proceeding immediately from heaven, and consequently as Divinely ratified. That binding and loosing were terms in frequent use among the Jews, and that they meant bidding and forbidding, granting and refusing, declaring lawful or unlawful, &c., Dr. Lightfoot, after having given nu- merous instances, thus concludes :— “To these may be added, if need were, the frequent (shall I say 1) or infinite use of the phrases, 1119) VON bound and loosed, which we meet with thousands of times over. But from these allegations the reader sees, abundantly enough, both the frequency and the common use of this phrase, and the sense of it also ; namely, first, that it is used in doctrine, and in judg- ments, coucerning things allowed or not allowed in the law. Secondly, that to dind is the same with, to for- bid, or to declare forbidden. To think that Christ, when he used the common phrase, was not understood by his hearers in the common and vulgar «sense, shall leall it a matter of laughter, or of madness ? To this, therefore, do these words amount: When the time was come wherein the Mosaic law, as to some part of it, was to be abolished, and left off, and, as to another part of it, was to be continued and to last for ever, he granted Peter here, and to the rest of the apostles, chap. xviii. 18, a power to abolish or confirm what they thought good, and as they thought good ; being taught this, and led by the Holy Spirit: as if he should say, Whatsoever ye shall Jind in the law of Mosss, that is, forbid, it shall be forbidden, the Divine authority confirming it; and whatsoever ye shall Joose, that is, permit, or shall teach that it is per- mitted and lawful, shall be lawful and permitted. Hence they bound, that is forbade, circumcision to the believers ; eating of things offered to idols, of things strangled, and of blood, for a time, to the Gentiles; and that which they bound on earth was confirmed in heaven. They loosed, that is, allowed purification to Paul, and to four other brethren, for the shunning of scandal; Acts xxi. 24: and, in a word, by these words of Christ it was committed to them, the Holy Spirit directing, that they should make decrees con- cerning religion, as to the use or rejection of Mosaic rites and judgments, and that either for a time, or for ever. “Tet the words be applied by way of paraphrase to the matter that was transacted at present with 172 Peter : ‘I am about to build a Gentile Church,’ saith Christ, ‘and to thee, O Peter, do I give the keys of the kingdom of heaven, that thou mayest first open the door of faith to them ; but if thou askest by what rule that Church is to be governed, when the Mosaic rule may seem so improper for it, thou shalt be so guided by the Holy Spirit, that whatsoever of the law of Moses thou shalt forbid them shall be forbidden ; what- soever thou grantest them shall be granted; and that under a sanction made in heaven.’ Hence, in that instant, when he should use his seys, that is, when he was now ready to open the gate of the Gospel to the Gentiles, Acts x., he was taught from heaven that the consorting of the Jew with the Gentile, which before had been bound, was now loosed; and the eating of any creature convenient for food was now loosed, which before had been bound; and he in like manner looses both these. “ Those words of our Saviour, John xx. 23, Whose sins ye remit, they are remitted to them, for the most part are forced to the same sense with these before us, when they carry quite another sense. Here the busi- ness is of doctrine only, not of persons; there of per- sons, not of doctrine. Here of things lawful or un- lawful in religion, to be determined by the apostles ; there of persons obstinate or not obstinate, to be pun- ished by them, or not to be punished. “ As to doctrine, the apostles were doubly instruct ed. 1. So long sitting at the feet of their Master, they had imbibed the evangelical doctrine. “2. The Holy Spirit directing them, they were to determine concerning the legal doctrine and practice, being completely instructed and enabled in both by the Holy Spirit descending upon them. As to the persons, they were endowed with a peculiar gift, so that, the same Spirit directing them, if they would re- tain and punish the sins of any, a power was delivered into their hands of delivering to Satan, of punishing with diseases, plagues, yea, death itself, which Peter did to Ananias and Sapphira; Paul to Elymas, Hy- meneus, and Philetus, ὅσο." After all these evidences and proofs of the proper use of these terms, to attempt to press the words into the service long assigned them by the Church of Rome, would, to use the words of Dr. Lightfoot, be “ἃ mat- ter of laughter or of madness.” No Church can use them in the sense thus imposed upon them, which was done merely to serve secular ends; and least of all can that very Church that thus abuses them. Verse 20. Then charged he his disciples] Διεςείλατο, he strictly charged them. Some very good MSS. have ἐπετίμησεν, he severely charged—comminatus est,—he threatened. These are the readings of the Cod. Beze, both in the Greek and Latin. The Christ.| The common text has Jesus the | Christ ; but the word Jesus is omitted by fifty-four 1 Christ foretells hus A.M. 4032. 91 4 From that time forth began ἈΠ Clymp, Jesus ἃ to show unto his disciples, —_ how that he must go unto Jerusalem, and suffer many things of the elders, and chief priests, and scribes, and be killed, and be caised again the third day. 22 Then Peter took him, and began to re- buke him, saying, ’ Be it far from thee, "Chap. xx. 17; Mark viii. 31; ix. 31; x.33; Luke ix. 22; xviii. 31; xxiv. 6, 7. ¥Gr. Pity thyself, Ww See 2 Sam. xix. 22. MSS., some of which are not only of the greatest au- thority, but also of the greatest antiquity. It is omit- ted also by the Syriac, later Persic, later Arabic, Sla- vonic, six copies of the Jtala, and several of the fa- thers. The most eminent critics approve of this omis- sion, and Griesbach has left it out of the text in both his editions. I believe the insertion of it here to be wholly superfluous and improper; for the question is, Who is this Jesus? Peter answers, He is, ὁ Xpicoc, the Messiah. The word Jesus is obviously improper. What our Lord says here refers to Peter’s testimony in ver. 16: Thou art the Christ—Jesus here says, Tell no man that 7 am the Christ, i. e. the Messtan; as the time for his full manifestation was not yet come ; and he was not willing to provoke the Jewish malice, or the Roman envy, by permitting his disciples to an- nounce him as the Saviour of a lost world. He chose rather to wait, till his resurrection and ascension had set this truth in the clearest light, and beyond the power of successful contradiction. Verse 21. From that time forth began Jesus, &c.] Before this time our Lord had only spoken of his death in a vague and obscwre manner, see chap. xii. 40, be- cause he would not afflict his disciples with this mat- ter sooner than necessity required; but now, as the time of his crucifixion drew nigh, he spoke of his suf- ferings and death in the most express and clear terms. Three sorts of persons, our Lord intimates, should be the cause of his death and passion: the elders, the chief priests, and the scribes. Pious Quesnel takes occasion to observe from this, that Christ is generally persecuted by these three descriptions of men: rich men, who have their portion in this life ; ambitious and covetous ecclesiastics, who seek their portion in this life ; and conceited scholars, who set up their wisdom against the wisdom of God, being more intent on criti- cising words than in providing for the salvation of their souls. The spirit of Christianity always enables a man to bear the ills of life with patience ; to receive death with joy; and to expect, by faith, the resurrection of the body, and the life of the world to come. Verse 22. Then Peter took him] Προσλαβομενος---- took him up—suddenly interrupted him, as it were calling him to order—see Wakefield. Some versions five προσλαβομενος the sense of calling him aside. The word signifies also to receive in a friendly manner —to embrace ; but Mr. W.’s translation agrees better with the scope of the place. A man like Peter, who is of an impetuous spirit, and decides without conside- ration upon every subject, must of necessity be often in the wrong. 1 CHAP. XVI. passion and death Lord: this shall not be unto 4,M- 4032 thee. An. Olymp. 23 But he turned, and said unto - τ Peter, Get thee behind me, ¥ Satan : * thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. 24 Ἵ ¥ Then said Jesus unto his disciples, If any man will come after me, let him deny χα Rom. viii. 7——Y Chap. x. 38; Mark viii. 34; Luke ix. 23; xiv. 27; Acts xiv. 22; 1 Thess. 111. 3; 2 Tim. iii. 12. Be it far from thee, Lord] Ἰλεὼς σοι Kupie. Be merciful to thyself, Lord : see the margin. So I think the original should be rendered. Peter knew that Christ had power sufficient to preserve himself from all the power and malice of the Jews ; and wished him to exert that in his own behalf which he had often ex- erted in the behalf of others. Some critics of great note think the expression elliptical, and that the word Θεος, God, is necessarily understood, as if Peter had said, God be merciful to thee! but I think the margi- nal reading is the sense of the passage. The French, Italian, and Spanish, render it the same way. Blind and ignorant man is ever finding fault with the con- duct of God. Human reason cannot comprehend the incarnation of the Almighty’s fellow, (Zech. xiii. 7,) nor reconcile the belief of his divinity with his suffer- ings and death. How many Peters are there now in the world, who are in effect saying, This cannot be done unto thee—thou didst not give thy life for the sin of the world—it would be injustice to cause the innocent to suffer thus for the guilty. But what saith Godt His soul shall be made an offering for sin—he shall taste death for every man—the iniquities of us all were laid upon him. Glorious truth! May the God who published it have eternal praises! Verse 23. Get thee behind me, Satan] Yraye οπισω μου cavava. Get behind me, thowadversary. This is the proper translation of the Hebrew word jaw Satan, from which the Greek word is taken. Our blessed Lord certainly never designed that men should believe he called Peter, pevin, because he, through erring affection, had wished him to avoid that death which he predicted to himself. This translation, which is literal, takes away that harshness which before ap- peared in our Lord’s words. Thou art an offence unto me] Σκανδαλον pov εἰ---- Thou art a stumbiing-block in my way, to impede me in the accomplishment of the great design. Thou savourest not] That is, dost not relish, ov φρονεις, or, thou dost not understand or discern the things of God—thou art wholly taken up with the vain thought that my kingdom is of this world. He who opposes the doctrine of the atonement is an adversary and offence to Christ, though he be as sincere in his profession as Peter himself was. Let us beware Οἱ false friendships. Carnal relatives, when listened to, may prove the ruin of those whom, through their mis- taken tenderness, they wish to save. When a man is intent on saving his own soul, his adversaries are often those of his own household. Verse 24. Will come after me] i. e. to be my dis 173 Every man to be rewarded A. M. 4032, A. D. 28. An. Olymp. follow me. 25 For 2 whosoever will save his life, shall lose it: and whosoever will lose his life for my sake, shall find it. 26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or * what shall a man give in exchange for his soul? a Psa. xlix. 7, 8m» Chap. © Pan. vii. 10; Zech. 2 Luke xvii. 33; John xii. 25. xxvi. 64; Mark vii. 38; Luke ix. 26. xiv. 5; chap. xxv. 31; Jude 14. ciple. ‘This discourse was intended to show Peter and the rest of the disciples the nature of his kingdom ; and that the honour that cometh from the world was not to be expected by those who followed Christ. The principles of the Christian life are: First. To have a sincere desire to belong to Christ—Zf any man be wituine to be my disciple, ἕο. Secondly. To re- nounce self-dependence, and selfish pursuits—Let him deny uimsetr. Thirdly. To embrace the condition which God has appointed, and bear the troubles and difficulties he may meet with in walking the Christian road—Let him take up His cross. Fourthly. To imi- tate Jesus, and do and suffer all in his spirit— Let him FOLLOW ME. Let him deny himself] Ἀπαρνησασθω may well be interpreted, Let him deny, or renounce, himself fully— in all respects—perseveringly. It is a compounded word, and the preposition azo abundantly increases the meaning. A follower of Christ will need to ob- serve it in its utmost latitude of meaning, in order to be happy here, and glorious hereafter. A man’s self is to him the prime cause of most of his miseries. See the note on Mark viii. 34. Verse 25. For whosoever will save his life] That is, shall wish to save his ife—at the expense of his con- science, and casting aside the cross, he shall lose it— the very evil he wishes to avoid shall overtake him; and he shall lose his soul into the bargain. See then how necessary it is to renounce one’s self! But what- soever a man loses in this world, for his steady attach- ment to Christ and his cause, he shall have amply made up to him in the eternal world. Verse 26. Lose his own soul] Or, lose his life, τὴν ψυχὴν αὐτου. On what authority many have translated the word ψυχη, in the 25th verse, life, and in this verse, soul, I know not, but am certain it means life in both places. If a man should gain the whole world, its riches, honours, and pleasures, and lose his Jife, what would all these profit him, seeing they can only be enjoyed during Zife? But if the words be applied to the soul, they show the difficulty—the necessity— and importance of salvation. The world, the devil, and a man’s own heart are opposed to his salvation ; therefore it is difficult. The soul was made for God, and can never be united to him, nor be happy, till saved from sin: therefore it is necessary. He who is saved from his sin, and united to God, possesses the utmost felicity that the human soul can enjoy, either in this or the coming world: therefore, this salvation is wnportant. See also the note on Luke ix. 25. 174 ST. MATTHEW. himself, and take up his cross, and| 27 For >the Son of man shall 4,M; 40% according to his works. : ᾿ .D. 28. come in the glory of his Father An. Olymp, ¢ with his angels; ἃ and then he shall reward every man according to his works, 28 Verily I say unto you, 5 There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. 4 Job xxxiv. 11; Psa. Ixii. 12; Prov. xxiv. 12; Jer. xvii. 10; xxxil. 19; Rom. 11. 6; 1 Cor. 111. 8; 2 Cor. v. 10; 1 Pet. 1. 17; Rey. ii. 23; xxii. 12. © Mark ix. 1; Luke ix. 23. Verse 27. For the Son of man shall come in the glory of his Father] This seems to refer to Dan. vii. 13, 14. ‘ Behold, one like the Son of man came— to the Ancient of Days—and there was given him do- minion, and glory, and a kingdom, that all people, and nations, and languages should serve him.” This was the glorious Mediatorial kingdom which Jesus Christ was now about to set up, by the destruction of the Jewish nation and polity, and the diffusion of his Gospel through the whole world. If the words be taken in this sense, the angels or messengers may signify the apostles and their successors in the sacred ministry, preaching the Gospel in the power of the Holy Ghost. It is very likely that the words do not apply to the final judgment, to which they are generally referred ; but to the wonderful display of God’s grace and power after the day of pentecost. Verse 28. There be some—ahich shall not taste of death} This verse seems to confirm the above expla- nation, as our Lord evidently speaks of the establish- ment of the Christian Church after the day of pente- cost, and its final triumph after the destruction of the Jewish polity; as if he had said, ‘Some of you, my disciples, shall continue to live until these things take place.” The destruction of Jerusalem, and the Jewish economy, which our Lord here predicts, took place about forty-three years after this: and some of the persons now with him doubtless survived that period, and witnessed the extension of the Messiah’s kingdom ; and our Lord told them these things before, that when they came to pass they might be confirmed in the faith, and expect an exact fulfilment of all the other pro- mises and prophecies which concerned the extension and support of the kingdom of Christ. To his kingdom, or in his kingdom. Instead of βασιλεια, kingdom, four MSS., later Syriac, Coptic, Ethiopic, Saxon, and one copy of the Jtala, with sey- eral of the primitive fathers, read dof, glory: and to this is added, tov πατρος αὐτου, of his Father, by three MSS. and the versions mentioned before. This makes the passage a little more conformable to the passage already quoted from Daniel; and it must appear, very clearly, that the whole passage speaks not of a future judgment, but of the destruction of the Jewish polity, and the glorious spread of Christianity in the earth, by the preaching of Christ crucified by the apostles and their immediate successors in the Christian Church. 1. Tue disciples, by being constantly with their Master, were not only guarded against error, but were Observations on the taught the whole truth: we should neglect no oppor- tunity of waiting upon God; while Jesus continues to teach, our ear and heart should be open to receive his instructions. That what we have already received may be effectual, we must continue to hear and pray on. Let us beware of the error of the Pharisees! They minded only external performances, and those things by which they might acquire esteem and repu- tation among men; thus, humility and love, the very soul of religion, were neglected by them: they had their reward—the approbation of those who were as destitute of vital religion as themselves. Let us be- ware also of the error of the Sadducees, who, believing no other felicity but what depended on the good things of this world, became the flatterers and slaves of those who could bestow them, and so, like the Pharisees, had their portion only in this life. All false religions and false principles conduct to the same end, however contrary they appear to each other. No two sects could be more opposed to each other than the Saddu- cees and Pharisees, yet their doctrines lead to the same end—they are both wedded to this world, and separated from God in the neat. 2. From the circumstance mentioned in the conclu- sion of this chapter, we may easily see the nature of the kingdom and reign of Christ : it is truly spiritual and Divine ; having for its object the present holiness and future happiness of mankind. Worldly pomp, as well as worldly maxims, were to be excluded from it. Christianity forbids all worldly expectations, and pro- mises blessedness to those alone who dear the cross, ,eading a life of mortification and self-denial. Jesus Christ has left us an example that we should follow his steps. How did he live ’—What views did he enter- tain —In what light did he view worldly pomp and splendour? These are questions which the most su- perficial reader may, without difficulty, answer to his immediate conviction. And has not Christ said that the disciple is not anove the Master? If ur humbled himself, how can he look upon those who, professing faith in his name, are conformed to the world and mind earthly things? These disciples affect to be above their Lord; and as they neither bear his cross, nor follow him in the regeneration, they must look for another heaven than that in which he sits at the right hand of God. This is an awful subject ; but how few of those called Christians lay it to heart ! 3. The term cxurcu in Greek ἐκκλησία, oceurs for the first time in ver. 18 of this chapter. The word simply means an assembly or congregation, the nature of which is to be understood from connecting cireum- stances ; for the word ἐκκλησία, as well as the terms congregation and assembly, may be applied to any con- CHAP. XVII. preceding chapter course of people, good or bad; gathered together for lawful or unlawful purposes. Hence, it is used, Acts xix. 32, for the mob, or confused rabble, gathered to- gether against Paul, ἐκκλησία συγκεχύυμενη, which the town-clerk distinguished, ver. 39, from a lawful assem- bly, evvoum ἐκκλεσιᾳ. The Greek word ἐκκλησία seems to be derived from ἐκκαλεω, to call out of, or from, i. 6. an assembly gathered out of a multitude; and must have some other word joined to it, to determine its nature: viz. the Church of God; the congregation collected by God, and devoted to his service. The Church of Christ: the whole company of Christians wheresoever found ; because, by the preaching of the Gospel, they are called out of the spirit and maxims of the world, to live according to the precepts of the Christian religion. This is sometimes called the Catholic or universal Church, because constituted of all the professors of Christianity in the world, to what- ever sects or parties they may belong: and hence the absurdity of applying the term Catholic, which signi- fies universal, to that very small portion of it, the Church of Rome. In primitive times, before Chris- tians had any stated dui/dings, they worshipped in pri- vale houses; the people that had been converted to God meeting together in some one dwelling-house of a fellow-convert, more convenient and capacious than the rest; hence the Church that was in the house of Aquila and Priscilla, Rom. xvi. 3, 5, and 1 Cor. xvi. 19, and the Church that was in the house of Nymphas, Col. iv. 15. Now, as these houses were dedicated to the worship of God, each was termed κηρίου οἰκὸς ku- riou oikos, the house of the Lord; which word, in process of time, became contracted into κυρίοικ kurisik, and xvpiaxn, kuriake ; and hence the kirk of our north- ern neighbours, and cyje kirik of our Saxon ancestors, from which, by corruption, changing the hard Saxon ¢ into ch, we have made the word church. This term, though it be generally used to signify the people wor shipping in a particular place, yet by a metonymy, the container being put for the contained, we apply it, as it was originally, to the Jui/ding which contains the worshipping people. In the proper use of this word there can be no such thing as THE church, exclusively; there may be 4 church, and the cuurcues, signifying a particular con- gregation, or the different assemblies of religious peo- ple: and hence, the Church of Rome, by applying it exclusively to itself, abuses the term, and acts as ridic- ulously as it does absurdly. Church is very properly defined in the 19th article of the Church of England, to be “a congregation of faithful men, in the which the pure word of God is preached, and the sacraments duly administered, according to Christ’s ordinance.” CHAPTER XVII. The transfiguration of Christ, 1-8. α cunatic, 14-18. sufferings and death, 22, 23. money by a miracle, 27. 1 Christ’s discourse with his disciples on the subject, 9-13. His discourse with his disciples on this subject also, 19-21. He hea. He foretells his own He is required to pay tribute at Capernaum, 24-26; and provides the 175 The transfiguration A.M. 4032. A ND ®after six days, Jesus taketh An. Gimp Peter, James, and John his brother, and bringeth them up into a high mountain, apart, 2 And was transfigured before them: ἢ and his face did shine as the sun, and his raiment was white as the light. 3 And, behold, there appeared unto them © Moses and Elias talking with him. @ Mark ix.2; Luke ix. 28» Rev. i. 16; Dan. x. 6.——* Luke ix. 30; "Rev. xi. 3—4 Luke ix. 33. © 2 Pet. i. 17. NOTES ON CHAP. XVII. Verse 1. After siz days] Mark, ix. 2, has the same number ; but Luke says, ix. 28, after eight days. The reason of this difference seems to be the following : Matthew and Mark reckon the days from that men- tioned in the preceding chapter, ¢o that mentioned in this; Luke includes both days, as well as the szx in- termediate : hence, the one makes ezght, the other sia, without any contradiction. Peter, James, and John] He chose those that they might be witnesses of his transfiguration: two or three witnesses being required by the Scripture to sub- stantiate any fact. Eminent communications of the Divine favour prepare for, and entitle to, great ser- vices and great conflicts. The same three were made witnesses of his agony in the garden, chap. xxvi. 37. A high mountain] This was one of the mountains of Galilee ; but whether Mount Tabor or not, is uncer- tain. Some think it was Mount Hermon. St. Luke says, Christ and his disciples went up into the moun- tain to pray, chap. 1x. 28. Verse 2. Was transfigured| That fulness of the Godhead, which dwelt bodily in Christ, now shone forth through the human nature, and manifested to his disciples not only that Divinity which Peter had before confessed, chap. xvi. 16, but also the glorious resur- rection body, in which they should exist in the presence of God to eternity. White as the light.| But the Cod. Beze, some of the ancient versions, and several of the fathers, read ὡς χίων, as snow; and this is the reading in Mark ix. 3. Verse 3. Moses and Elias] Elijah came from heaven in the same body which he had upon earth, for he was translated, and did not see death, 2 Kings ii. 11. And the body of Moses was probably raised again, as a pledge of the reswrrection ; and as Christ is to come to judge the quick and the dead, for we shall not all die, but all shall be changed, 1 Cor. xv. 51, he probably gave the full representation of this in the person of Moses, who died, and was thus raised to life, (or ap- peared now as he shall appear when raised from the dead in the last day,) and in the person of Elijah, who never tasted death. Both their bodies exhibit the same appearance, to show that the bodies of glorified saints are the same, whether the person had been ¢rans- lated, or whether he had died. Tt was a constant and prevalent tradition among the Jews, that both Moses and Elijah should appear in the times of the Messiah, and to this very tradition the disciples refer, ver. 10. 176 ST. MATTHEW. of Christ. 4 Then answered Peter, and said 4, yeni unto Jesus, Lord, it is good for us An. Olymp. to be here: if thou ais let us : make here three tabernacles ; ‘one for thee, and one for Moses, and one for Elias. ¢ While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, f This is my beloved Son, Sin whom I am well pleased; "hear ye him. f Chap. iii. 17; Mark i. 11; Luke iii. 32—=s Isa. xlii. 1. hb Deut. xviil. 15, 19; Acts iii. 22, 23. We may conceive that the Jaw in the person of Moses, the great Jewish legislator, and the prophets in the person of Elijah, the chief of the prophets, came now to do homage to Jesus Christ, and to render up their authority into his hands ; as he was the enp of the law, and the grand subject of the predictions of the prophets. This appears more particularly from what St. Luke says, chap. ix. 31, that Moses and Elijah conversed with our Lord on his death, which he was about to accomplish, (xAnpovv to fulfil,) because in it, all the rites, ceremonies, and sacrifices of the law, as well as the predictions of the prophets, were fulfilled. Verse 4. Peter said—let us make, &c.] That is, when he saw Moses and Elijah ready to depart from the mount, Luke ix. 33, he wished to detain them, that he might always enjoy their company with that of his Lord and Master, still supposing that Christ would set up a temporal kingdom upon earth. Verse 5. A bright cloud overshadowed them] Or as six MSS. and Ephraim read it, a cloud of hight, νεφελη φωτος ; which reading Griespacu has admitted into the text. As a bright cloud, or a cloud of light could not overshadow, or cast any kind of shade, the word επεσ- xeacev should be translated, swrrounded them. A cloud was frequently the symbol of the Divine presence ; but such a cloud had always something very remarkable in its appearance. Ezekiel, chap. i. 4, represents it as a great cloud, and a fire unfolding itself, and a bright- ness about it, and out of the midst thereof, as the colour of amber out of the midst of the fire; and in ver. 28, he tells us that this was the appearance of the likeness of the glory of the Lord. See also Exod. xvi. 10; xl. 33, ὅσ. ; Ezek. xliii. 2, and 1 Chron. v. 14. But it was generally in a thick, dark cloud, that God manifested himself under the law ; see Exod. xix. 9, and xx. 21. This might be designed as emblem- atical of the old covenant, which was but the shadow of the good things which were to come, Heb. x. 1; and the cloud of light mentioned here, the emblem of that glorious display of God, in his Gospel, by which life and immortality were brought to light, 2 Tim. i. 10. This is my beloved Son] Ουτος ecu o viog pov o ayarntoc, ev w evdoxnca, This is my Son, the beloved one, in whom I have delighted, or, been well pleased. God adds his testimony of approbation to what was spoken of the sufferings of Christ by Moses and Eli- jah; thus showing that the sacrificial economy of the old covenant was in itself of no worth, but as it re- ferred to the grand atonement which Jesus was about 1 Christ’s discourse with his pe Ne 6 ‘ And when the disciples heard An. Olymp. 7t, they fell on their face, and were CCL. : sore afraid. 7 And Jesus came and * touched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, they saw no man, save Jesus only. 9 And as they came down from the moun- tain, 'Jesus charged them, saying, Tell the 42 Pet. i. 18. ——* Dan. viii. 18; ix. 21; x. 10, 18——! Chap. xvi. 20; Mark viii. 30; ix. 9. CHAP. XVII. disciples on the subject vision to no man, until the Son of har man be risen again from the An, Olymp. CCI 4. dead. peer ΞΕ: 10 Ἵ And his disciples asked him, saying, πὶ Why then say the scribes that Elias must first come ? 11 And Jesus answered and said unto them, Elias truly shall first come, and ἃ restore all things ; m Mal. iv. 5; chap. xi. 14; Mark ix. 11. π᾿ Mal. iv. 6; Luke i. 16, 17; Acts ili. 21. to make; therefore he says, In him nave I delighted, (evdoxnca,) intimating that it was in him alone, as typi- fied by those sacrifices, that he Hap delighted through the whole course of the legal administration ; and that it was only in reference to the death of his Son that he accepted the offerings and oblations made to him under the old covenant. Hear um. ‘The disciples wished to detain Moses and Elijah that they might hear them: but God shows that the Jaw which had been in force, and the prophets which had prophesied, until now, must all give place to Jesus; and he alone must now be attended to, as the way, the truth, and the life; for no man could now come unto the Fa- ther but through him. This voice seems also to refer to that prediction in Deut. xviii. 15. The Lord shall raise up a Prophet like unto me: HIM SHALL YE HEAR. Go no more to the law, nor to the prophets, to seek for a coming Messiah; for behold he 1s come! Hear and obey him, and him only. This transfiguration must have greatly confirmed the disciples in the belief of a future state, and in the doctrine of the resurrection; they saw Moses and Elijah still existixc, though the former had been gathered to his fathers upwards of 1400 years, and the latter had been translated nearly 900. Verse 6. Fell on their face] Dismayed by the voice, and dazzled by the glory of the cloud. So Daniel, chap. viii. 17, and Saul of Tarsus, Acts ix. 4. Verse 7. Jesus came and touched them] Exactly parallel to this account is Dan. viii. 18, J was ina deep sleep, i. e. (a trance) on my face towards the ground ; but he roucuen me, and set me upright. From Jesus alone are we to expect Divine communications, and by his power only are we able to bear and improve them. It is very likely that this transfiguration took place in the night, which was a more proper season to show forth its glory than the day time, in which a part of the splendour must necessarily be lost by the pre- sence of the solar light. Besides, St. Luke, chap. ix. 37, expressly says, that it was on the neat day after the transfiguration that our Lord came down from the mount. Verse 9. Tell the vision to no man] See the note on chap. xvi. 20; and farther observe, that as this trans- figuration was intended to show forth the final abolition of the whole ceremonial law, it was necessary that a matter which could not fail to irritate the Jewish rulers and people should be kept secret, till Jesus had accomplished vision and prophecy by his death and resturection, Vor. I. ( &) The whole of this emblematic transaction appears to me to be intended to prove, Ist. The reality of the world of spirits,and the immortality of the soul. 2dly. The resurrection of the body, and the doctrine of fu- ture rewards and punishments, see chap. xvi. 27. 3dly. The abolition of the Mosaic institutions, and the fulfilment of the predictions of the prophets relative to the person, nature, sufferings, death, and resurrection of Christ, and the glory that should follow. 4thly. The establishment of the mild, light-bringing, and life-giving Gospel of the Son of God. And 5thly. That as the old Jewish covenant and Mediatorship had ended, Jesus was now to be considered as the sole Teacher, the only availing offering for sin, and the grand Mediator between God and man. There are many very useful remarks on this transaction, by the late venerable Bp. Porteus. Verse 10. His disciples] Instead of unis disciples, some MSS., with the Coptic, Armenian, Vulgate, all the Itala except two, and Origen, read simply, οἱ μαθηται, THE disciples, i. 6. those only who had been with him on the mount, Peter, James, and John. Why then say the scribes that Elias must first come?] As the disciples saw that Elijah returned to heaven, knowing the tradition of the elders, and the prophecy on which the tradition was founded, Mal. iv. 5, 6, Behold I send you Elijah the prophet, before the great and terrible day of the Lord shall come ; and he shall turn the hearts, §c., it was natural enough for them to inquire what the meaning of the tradition, and the intention of the prophecy, were. Verse 11. Elias—shall first come, and restore all things.] Or will reform, ἀποκαταστήσει ; this word our Lord quotes from the Septuagint ; who render the Hebrew 0°23 Sy max 35 awa vehesheb leb aboth al banim, he will cause the heart of the fathers to turn to the children, by, o¢ ἀαποκαταστησει καρδιαν πατρὸς προς νιον, who will convert, or restore, the heart of the fa- ther to the son. We are not therefore to understand the version of the Septuagint quoted by our Lord in any other sense than the Hebrew will allow. No fanci- ful restoration of all men, devils and damned spirits, is spoken of as either being done, or begun, by the minis- try of John; but merely that he should preach « doc- trine tending to universal reformation of manners, and should be greatly successful: see Matt. iii. 1-7, and especially Luke iii. 3-15, where we find that a gene- ral reformation had taken place, 1. among the com- mon people; 2. among the tax-gatherers: and 3. among the soldiers. And as John announced the 177 Christ heals At 4032. 12 ° But Isay unto you, That Khas An. Olymp. is come already, and they knew him not, but » have done unto him what- soever they listed: Likewise 4 shall also the Son of man suffer of them. 13 * Then the disciples understood that he spake unto them of John the Baptist. 14 4 * And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, 15 Lord, have mercy on my son: for he is ST. MATTHEW. a lunatic lunatic, and sore vexed: ‘ for oft- 4,M- 4032 times he falleth into the fire, and An. Olymp. oft into the water. ΠΟΘΈΝ 16 And I brought him to thy disciples, and they could not cure him. 17 Then Jesus answered and said, ἃ O faith less and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me. 18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour. ° Chap. xi. 14; Mark ix. 12, 13 ——? Chap. xiv. 3, 10.——4 Chap. xvi. 21.— Chap. xi. 14. coming Christ, who was to baptize with the Holy Ghost, i. e. to enlighten, change, and purify the heart, that the reform might be complete, both outward and inward, he may be said, in the strictest sense of the word, to have fulfilled the prophecy : and that he was the Elijah mentioned by Malachi, the words of Gabriel to the virgin Mary prove; Luke i. 17. And he (John) shall go before him (Christ) in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, &c.; and that his ministry was powerfully effectual for this purpose, we have already seen. Verse 12. Knew him not] Or, οὐκ extyvacav avtov, They have not acknowledged him. That is, the Jewish rulers have not acknowledged him, did not receive him as the forerunner of the Messiah. But it appears that all the rest acknowledged him as such; and some, from the power and demonstration of his preaching, were inclined to think he was more, eventhe Messiah himself: see Luke iii. 15. Verse 13. Then the disciples understood] When he spoke of the sufferings of this prophetic Elijah, and also of his own, which had been the subject of the conversation on the mount, during the transfiguration, they clearly apprehended that he spoke of John the Baptist. Verse 14. When they were come to the multitude] It appears that a congregation had been collected during our Lord’s stay on the mount: how great must have been the desire of these people to hear the words of ‘Christ! The assembly is self-collected, and no delay on the preacher’s side discourages them—they con- tinue to wait for him. In the present day how rare is this zeal! How few by the most pathetic invitation can be brought together, even at the most convenient times, to hear the same doctrines, and to get their souls healed by the same wonder-working Christ ! Kneeling down to him] Or falling at his knees, γονυπετων. The ancients consecrated the rar to memory ; the ἘΟΚΕΗΒΑΡ to genius ; the RIGHT HAND to facth ; and the KNEES to mercy: hence those who entreated favour fell at and touched the knees of the person whose kindness they supplicated. See Wakefield’s Com- mentary ; and see the note on Exod. ix. 29; where the subject is largely explained. Verse 15. My son—is lunatic] Σεληνιαζεται. One 178 8 Mark ix. 14; Luke ix. 37—t Chap. nv. 24; Acts x. 38 « Mark ix. 19. who was most affected with this disorder at the change and full of the moon. See on chap. iv. 24. But this lunacy was occasioned by a demon, see ver. 18, and Mark ix. 17; Luke ix. 38. In this case, the devil intended to Aide himself under the appearance of a natural disorder, that no supernatural means might be resorted to for his expulsion. See a remarkable account on Luke ix. 39. Falleth ofttimes into the-firé, and oft into the water.| The paroxysms of his disorder frequently recurred ; and among his numerous falls, some were into the fire and some into the water: so that, on this account, his life was in continual danger. Those who are under the influence of the devil are often driven to extremes |in every thing. Such are often driven into the fire of presumption, or the waters of despair. Satan takes advantage of our natural temper, state of health, and outward circumstances, to plague and ruin our souls. Verse 16. Thy disciples—could not cure him.| No wonder, when the cure must be effected by super- natural agency, and they had not faith enough to in- terest the power of God in their behalf, ver. 20. A spiritual disorder must have a spiritual remedy : natural means, in such eases, signify just—nothing. Verse 17. O faithless and perverse generation ἢ These and the following words may be considered as spoken: 1. To the disciples, because of their unbe- lief, verse 20. 2. To the father of the possessed, who should have brought his son to Christ. 3. To the whole multitude, who were slow of heart to believe in him as the Messiah, notwithstanding the miracles which he wrought. See Kypxe. Perverse, διεστραμμενη, signifies—1. Such as are influenced by perverse opinions, which hinder them from receiving the truth: and, 2. Such as are profli- gate in their manners. Kypxe. This last expression could not have been addressed to the disciples, who were certainly saved from the corruption of the world, and whose minds had been lately divinely ilwminated by what passed at and after the transfiguration : but at all times the expression was applicable to the Jewish people. Verse 18. Jesus rebuked the devil] Deprived him of all power to torment the child ; and cbliged him to abandon his present usurped habitation. There are some souls whose cure God reserves to ( 12* ) The power of faith. τι ἫΝ 4082, 19 Then came the disciples to ἀπ ἴεν Jesus apart, and said, Why could CCL 4 not we cast him out ? 20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, ‘If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove ; and 1othing shall be impossible unto you. CHAP. XVII. 21 Howbeit this kind goeth not out but by prayer end fasting. 22 % ’ And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: 23 And they shall kill him, and the thira day he shall be raised again. ‘And they were exceeding sorry. 24 Ἵ And * when they were come to Ca Christ foretells his death. A. M. 4032. A. ee An. si CCL 4 - Chap. xxi. 21; Mark xi. 23; Luke xvii. 6; 1 Cor. xii. 9; xill. 2. w Chap. xvi. 21; xx. 17; Mark viii. 31; ix. 30,31; x. 33; Luke ix. 22, 44; xvill. 31; xxiv. 6, 7——* Mark ix. 33. himself alone, and to whom all the applications of his sninisters appear to be utterly ineffectual. He some- times does all without ¢hem, that they may know they can never do any good without him. QuesNe.. Verse 19. Why could not we cast him out 3] They were confounded at their want of suecess—but not at their want of faith, which was the cause of their mis- carriage! When the ministers of the Gospel find their endeavours, with respect to some places or per- sons, ineffectual, they should come, by private prayer, to Christ, humble themselves before him, and beg to be informed whether some evil in themselves have not been the cause of the unfruitfulness of their labours. Verse 20. Because of your unbelief] Are we preachers of the Gospel? Do the things of God rest upon our minds with a deep and steady conviction? Can we expect that a doctrine which we do not, from conviction, credit ourselves, can be instrumental in our hands of begetting faith in others? So we preached, and so ye believed. The word preached generally be- gets in the people the same spirit which the preacher possesses. Instead of απίςίαν, unbelief, the famous Vatican MS. and Cod. Cyprius, six others, Coptic, Ethiopic, Armenian, and Arabic, Origen, and Chry- sostom, read ολιγοπιςίαν, littleness of faith. The dis- ciples had some faith, but not enough—they believed, but not fully. As a grain of mustard seed] Some eminent critics think this a proverbial expression, intimating a GREaT DEGREE of faith, because removing mountains, which St. Paul, 1 Cor. xiii. 2, attributes to aLL FAITH; i. 6. the greatest possible degree of faith, is attributed here, by our Lord, to that faith which is as a grain of mus- tard seed. However this may be, there can be no doubt that our Lord means, as Bishop Pearce well remarks, a thriving and increasing faith; which like the grain of mustard seed, from being the /east of seeds, becomes the greatest of all herbs, even a tree in whose branches the fowls of the air take shelter. See Waxe- FIELD’s Comment, and the note on chap. xiii. 32. Verse 21. This kind goeth not out but by prayer, &e.] Τοῦτο τὸ yevoc, this kind, some apply to the faith which should be exercised on the oceasion, which goeth not out, doth not exert itself, but by prayer and fasting ; but this interpretation is, in my opinion, far from solid. However, there is great difficulty in the text. The whole verse is wanting in the famous Vatican MS., one of the most ancient and most authentic perhaps in the world; and in another one of Colbert's, written in 1 the 11th or 12th century. It is wanting also in the Coptic, Ethiopic, Syriac, Hieros., and in one copy of the Itala. But all the MSS. acknowledge it in the parallel place, Mark ix. 29, only the Vatican MS leaves out vyceca, fasting. I strongly suspect it to be an interpolation; but, if it be, it is very ancient, as Origen, Chrysostom, and others of the primitive fa- thers, acknowledged it. But while candour obliges me to acknowledge that I cannot account for the fact here alleged, that a certain class or genus of demons cannot be expelled but by prayer and fasting, while others may be ejected without them, I can give a sense to the passage which all my readers will easily under- stand: viz. that there are certain evil propensities, in some persons, which pampering the flesh tends to nourish and strengthen ; and that self-denial and fast- ing, accompanied by prayer to God, are the most likely means, not only to mortify such propensities, but also to destroy them. For other remarkable cireum- stances relative to this case, see the notes on Mark ix. 17, &e. Verse 22. They abode in Galilee] Lower Galilee, where the city of Capernaum was. The Son of man shall be betrayed into the hands of men| Μελλει----παραδιδοσθαι εἰς yetpac—The Son of man is about to be delivered into the hands, &c. Tam fully of the mind of two eminent critics, Grotius and Vakefield, that παραδιδοσθαι should be here translated delivered, or delivered up, not betrayed ; and that the agency, in this ease, should be referred to God, not to Judas. Jesus was delivered up, by the counsel of God, to be an atonement for the sin of the world. See Acts iv. 27 and 28. Against thy holy child Jesus, whom thou hast anointed to do what thy hand and thy counsel determined before to be done, Herod and Pon- tius Pilate—were gathered together. Verse 23. They were exceeding sorry] Since the conversation on the mount, with Moses and Elijah, Peter, James, and John could have no doubt that their Lord and Master must suffer, and that it was for this end he came into the world ; but, while they submitted to the counsel of God, their affection for him caused them to feel exquisite distress. Verse 24. They that received tribute] This was not a tax to be paid to the Roman government ; but a tax for the support of the temple. The law, Exod. xxx. 13, obliged every male among the Jews to pay half a shekel yearly, for the support of the temple ; and this was continued by them, wherever dispersed, till after 179 Cnrist works a miracle Ae 2062: pernaum, they that received ¥ tribute Any Cin: money came to Peter, and said, ———— Doth not your master pay tribute? 25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth 7 take custom or tribute ? of their own children, or of strangers ? 26 Peter saith unto him, Of strangers. Jesus ST. MATTHEW. in order to pay the tribute saith unto him, Then are the chil- 4; ΔΙ, 4082. dren free. An. Olymy. 27 Notwithstanding, * lest we should Bes offend them, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find ἢ a piece of money ° that take, and give unto them for me and thee. y Called in the original, didrachma, being in value fifteen pence; see Exod. xxx. 13; xxxviii. 26. z Exod. xxx. 13; Gal. iv. 4; Heb. iv. 15; Neh. x. 32. aRom. xiv. 19; 1 Thess. ν. 22; 1 Cor. viii. 13.——» Or, ἃ stater. It is half an ounce of silver, in value 2s. 6d., after 5s. the ounce. the time of Vespasian, see Josephus, war, book vii. ec. 6, who ordered it afterwards to be paid into the Roman treasury. The word in the text, which is generally translated tribute—ra διδραχμα, signifies the didrachma, or two drachms. ‘This piece of money was about the value of two Attic drachms, each equal to fifteen pence of our money. The didrachma of the Septuagint, mentioned Exod. xxx. 13, was twice as heavy as the Attic, for it was equal to a whole shekel, this being the value of that piece of money at Alexandria, the place where the Septuagint translation was made ; for the half shekel mentioned in the above passage, they render ημίσυ του διδραχμου, the half of a didrachma. Verse 25. He saith, Yes.| From this reply of Peter, it is evident that our Lord customarily paid all taxes, tributes, &c., which were common among the people wherever he came. The children of God are subject to all civil laws in the places where they live --and should pay the taxes levied on them by public authority ; and though any of these should be found unjust, THEY rebel not, as their business is not to re- form the politics of nations, but the morals of the world. Verse 26. Then are the children free] As this mo- ney is levied for the support of that temple of which I am the Lord, then I am not obliged to pay the tax; and my disciples, like the priests that minister, should be exempted from the necessity of paying. Verse 27. Lest we—offend them] Be a stumbling- block to the priests, or rulers of the Jews, I will pay the tribute—go thou to the sea—cast a hook, and take the first fish—thou shalt find a piece of money, στατηρα, astater. This piece of money was equal in value to four drachms, or two shekels, (five shillings of our money,) and consequently was sufficient to pay the tribute for our Lord and Peter, which amounted to about half-a-crown each. If the stater was in the mouth or belly of the fish before, who can help ad- miring the wzsdom of Christ, that discovered it there ? Tf it was not defore in the mouth of the fish, who can help admiring the power of Christ, that impelled the fish to go where the stater had been lost in the bottom of the sea, take it up, come towards the shore where Peter was fishing, and, with the stater in its mouth or stomach, catch hold of the hook that was to draw it out of the water? But suppose there was no stater there, which is as likely as otherwise, then Jesus created it for the purpose, and here his omnipotence was shown; for to make a thing exist that did not exist before is an act of unlimited power, however 180 small the thing itself may be. Some suppose that the haddock was the fish caught by Peter, because this fish has a blackish mark on each side of its neck or shoulders, as seems te exhibit the impression of ἃ finger and thumb. The haddock is the gadus egle- sinus. But this. being asea fish, could not be a native of the sea of Galilee or Tiberias, &c., for the river Jordan runs through the sea of Galilee, and falls into the Dead Sea, which has no outlet to the ocean: no sea fish of any kind can be found there; and we may add to this, that Belzoni, a learned traveller, who examined the produce of the lake of Tiberias, found only trouts, pikes, chevins, and tenches. That it may, besides these, have some fishes peculiar to itself, as most ex- tensive fresh water lakes have, need not be denied ; but it could have no sea fish. Tue account of the transfiguration, the peculiar ease of the lunatic, with his cure, and the miracle wrought to pay the tribute money, render this one of the most interesting and instructive chapters in the New Testament. 1. To what has already been said on the subject of the transfiguration, nothing need be added: I have given that sense to it which the circumstances of the case, the construction of the words, and the analogy of faith warrant. That others have understood the whole transaction differently, is readily granted. Some of the foreign critics, who are also called diwines, have stripped it, by their mode of interpretation, of all its strength, use, and meaning. With them, it is thus to be understood :—* Jesus, with his disciples, Peter, James, and John, went by night into a mountain, for the purpose of prayer and meditation; while thus engaged, the animal spirits of the disciples were over- come by watching and fatigue, and they fell asleep: in this sleep they dreamed, or Peter only dreamed, that he saw his Master encompassed with a glorious light, and that Moses and Elijah were conversing with him. That early in the morning, just as the sun was rising, there happened some electric or thunder-like explosions (a thing not unfrequent near some moun- tains) by which the ,diseiples were suddenly awoke ; that Peter, whose mind was strongly impressed with his dream, seeing the rising sun shine gloriously upon his Master, and his strongly impressed senses calling to remembrance his late vision, he for a moment imagined he saw, not only the glory of which he had dreamed, but the persons also—Moses and Elijah, still 1 CHAP. standing on the mount with Christ; that not being as yet sufficiently awake, finding the images impressed on his imagination fleeting away with his returning exercise of reason, he cried out, before he was aware, Lord! it is good for us to be here, let us make three tabernacles, &c.; but in a short time, having reco- vered the regular use of his senses, he perceived that it was a dream; and, having told it to our Lord and his brother disciples, lest the Jews might take occa- sion of jealousy from it, he was desired to tell the vision to no man.” ‘This is the substance of that strange explanation given by those learned men to this extraordinary transaction; a mode of interpreta- tion only calculated to support that system which makes it an important point to deny and decry all superna- tural and miraculous influence, and to explain away all the spirituality of the New Testament. Whatever ingenuity may be in this pretended elucidation, every unprejudiced person must see that it can never be brought to accord with the Jetter and concomitant cir- cumstances of this most remarkable case. 2. The cure of the deaf and dumb lunatic has been treated, by the same critics, in nearly the same way, and for the same obvious design, namely, to exclude from the world all supernatural agency; and could thev succeed in this, of what value, or, indeed, utility, could the whole New Testament be to mankind? We might be well astonished to find such a history, with such a great variety of curious and apparently interesting circumstances :—a wondrous person, labouring, preach- ing, suffering, dying, &e., &c., without having scarcely any thing in view, but a sort of merely moral reforma- tion of the outward man! Truly, this Who 1s greatest mn “Ts like an ocean into tempest toss’d, To waft a feather, or to drown a fly.” But the truth of God’s miraculous interpositions, the miracles of the New Testament, demoniacal posses- sions and influence, the atonement, the inspiration of XVIII. the Holy Spirit, the regeneration of the corrupted human heart, &c., &c., must not be given up to please a certain description of persons, who have no com- merce with God themselves, and cannot bear that others should either have or pretend to it. 3. The miracle wrought for the paying of the temple tribute money, is exceedingly remarkable. The note on ver. 27, brings this particularly to view. To what is there said, it may be added, that our Lord seems to have wrought this miracle for the following purposes :— 1. More forcibly to impress the minds of his disei- ples, and his followers in general, with the necessity _ and propriety of being subject to all the laws of the different states, kingdoms, &c., wheresoever the provi- dence of God might cast their lot. 2. To show forth his own unlimited power and knowledge, that they might be fully convinced that he knew all things, even to the most minute; and could do whatsoever he pleased; and that both his wisdom and power were continually interested in behalf of his true disciples. 3. To teach all believers a firm trust and reliance on Divine Providence, the sources of which can never be exhausted ; and which, directed by infinite wisdom and love, will make every provision essentially requi- site for the comfort and support of life. How many of the poor followers of Christ have been enabled to discern his kind hand, even in the means furnished them to discharge the taxes laid on them by the state! The profane and the unprincipled may deride, and mock on, but the people of God know it to be their duty, and their interest, to be subject to every ordi- nance of man for the Lord’s sake; and, while his grace and providence render this obedience, in things both spiritual and secular, possible, his love, which their hearts feel, renders their duty their delight. "The accomplishment of such ends as these is worthy both of the wisdom and benevolence of Christ. the kingdom of heaven. CHAPTER XVIII. The disciples inquiring who should be greatest in Christ’s kingdom, 1. Warns them against offences, 7. Charges them to avoid giving offence, 10, 11. humility, simplicity, and disinterestedness, 2-6. cation and self-denial, 8, 9. lost one sheep out of his flock consisting of one hundred, 12-14. A gracious promise to social prayer, 19, 20. 15-18. sorrow, and promises amendment, is to be forgiven, He takes occasion to recommend Recommends mortifi- Parable of him who had How to deal with an offending brother, How often an offending brother who expresses 21,22. The parable of the king, who calls his ser- vants to account, and finds one who owed him ten thousand talents, who, being unable to pay, and imploring mercy, is forgiven, 23-27. him but a small sum, 28-30. a T * the same time came the disci- le = b . An, ME ples unto Jesus, saying, ἢ Who is the greatest inthe kingdom of heaven? Ὁ Mark ix. 33; Luke ix. 46; xxii. 24. NOTES ON CHAP. XVIII. Verse 1. At the same time] Or hour; but wpa is frequently used to signify some particular time : however, instead of wpa, three MSS.., all the Jtala but 1 Σ Of the same person, who treated his fellow-servant unmercifully, who owed Of the punishment inflicted on this unmerciful servant, 31-35. 2 And Jesus called a little child A MA unto him, and set him in the midst ἐπε Ὅν of them, a, > Chap. xxiv. 45; chap. xx. 20, &c.; Mark x. 37; Acts i. 6. four, and Origen, read ἡμερα, day. Origen says both readings were extant in MSS. in his time. Who is the greatest] Could these disciples have viewed the kingdom of Christ in any other light than 181 Christ shows the great Cn 3 And said, Verily I say unto An, Olymp. you, “ Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. 4 “Whosoever therefore — shall himself as this little child, the humble same is ¢ Psa. cxxxi. 2; chap. xix. 14; Mark x. 14; Luke xviii. 16; 1 Cor. xiv. 20; 1 Pet. ii. 2. ST. MATTHEW. necessity of humility greatest in the kingdom of hea- ee ven. 5 And ¢whoso shall receive one such little child in my name, receiveth me 6 f But whoso shall offend one of these little ones which believe in me, it were better ἃ Chap. xx. “τῆ, xxiii. 11. 6 Chap. x. 42; Luke ix. 48. f Mark ix. 42; Luke xvii. 1, 2. that of a temporal one? Hence they wished to know whom he would make his prime minister—whom his general—whom his chief chancellor—whom supreme judge, &c., &e. Is it he who first became thy dis- ciple, or he who is thy nearest relative, or he who has most frequently entertained thee, or he who is the old- est, merely as to years? Could this inquiry have pro- ceeded from any but the nine disciples who had not witnessed our Lord’s transfiguration? Peter, James, and John, were surely more spiritual in their views! And yet how soon did even these forget that his king- dom was not of this world! See Mark x. 35, &c.; John xviii. 10, &c. The disciples having lately seen the keys delivered to Peter, and found that he, with James and John, had been privileged with being pre- sent at the transfiguration, it is no wonder if a mea- sure of jealousy and suspicion began to work in their minds. From this inquiry we may also learn, that the disciples had no notion of Peter’s supremacy ; nor did they understand, as the Roman Catholics will have it, that Christ had constituted him their head, either by the conversation mentioned chap. xvi. 18, 19, or by the act mentioned in the conclusion of the preceding chapter. Had they thought that any such superiority had been designed, their present question must have been extremely impertinent. Let this be observed. Verse 2. A little child| But this child could walk, for he called him to him. Nicephorus says, this was Ignatius, who was afterwards bishop of Antioch, and suffered martyrdom under, and by command of, the Roman Emperor Trajan, in the 107th year of our Lord. But this good father is not much to be depended on, being both weak and credulous. Verse 3. Except ye be converted] Unless ye be saved from those prejudices which are at present so baneful to your nation, (seeking a temporal and not a spiritual kingdom,) unless ye be clothed with the spirit of humility, ye cannot enter into the spirit, design, and privileges of my spiritual and eternal kingdom. The name of this kingdom should put you in mind of its nature.—1. The Kine is heavenly ; 2. His sussects are heavenly-minded ; 3. Their country is heavenly, for they are strangers and pilgrims upon earth; 4. The GOVERNMENT of this kingdom is wholly spzritual and divine. See on chap. iii. 2. And become as little children] i.e. Be as truly withoit worldly ambition, and the lust of power, as little shildren are, who act among themselves as if all wee equal. The following saying from the Boostan of the poet Saady is very appropriate. ‘The hearts of infants being free from avarice, what care they for a handful of silver more than for a handful of dust 2” Verse 4. Whosoever therefore shall humble himself | 182 So great is the disparity between the kingdom of Christ and the kingdoms of this world, that there is no way of rising to honours in the former, but by humility of mind, and continual self-abasement. The same is greatest) Thus our Lord shows them that they were all equal, and that there could be no superiority among them, but what must come from the deepest humility; he intimates also, that wherever this principle should be found, it would save its pos- sessor from seeking worldly honours or earthly profits, and from seeking to be a ruler over his brethren, or a lord in God’s heritage. Verse 5. One such litile child) As our Lord in the preceding verses considers a little child an emblem of a genuine disciple, so by the term in this verse he means a disciple only. ‘“ Whosoever will receive, 7. e. show unto such a child-like, unambitious disciple of mine, any act of kindness for my sake, I will consider it as done to myself.” Verse 6. But whoso shall offend one of these little ones] But, on the contrary, whosoever shall cause one of the least of those who believe in me to be stum- bled—to go into the spirit of the world, or give way to sin—such a one shall meet with the most exem- plary punishment. Let those who act the part of the devil, in tempting others to sin, hear this declaration of our Lord, and tremble. A millstone] ύυλος ovixoc, an ass’s millstone, be cause in ancient times, before the invention of wind and water mills, the stones were turned sometimes by slaves, but commonly by asses or mules. ‘The most ancient kind of mills among the inhabitants of the northern nations, was the guerm, or hand-mill. In some places in Ireland, Scotland, and the Zetland Isles, these still exist. Drowned in the depth of the sea.| It is supposed that in Syria, as well as in Greece, this mode of pun- ishing criminals was practised; especially in cases of parricide ; and when a person was devoted to destruc tion for the public safety, as in cases of plague, famine, ἄς. That this was the custom in Greece, we learn from the Scholiast on the Eqwies of Aristophanes, Orav yap κατεποντοῦυν τίνας, βαρος απὸ τῶν Tpayn2or expezav. When a person was drowned, they hung a weight, (υπερβολον λιθον, Suidas,) a vast stone about his neck. See the ancient Scholia upon the Hquites, lin. 1360, and Suidas, in vrepBorov Acov. We find also that it was a positive institute of the ancient Hin- doo law. “If a woman,” says the precept, “ causes any person to take poison, sets fire to any person’s house, or murders a man, then the magistrate, having bound a stone to her neck, shall drown her?— 1 CHAP. A.M. 4082. for him that a millstone were hanged ae Le about his neck, and that he were ᾿ drowned in the depth of the sea. 7% Wo unto the world because of offences! for £it must needs be that offences come ; but hy to that man by whom the offence cometh ! 8 ‘ Wherefore, if thy hand or thy foot offend thee, cut them off, and cast them from thee: 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, and cast it from thee: it is better for thee to Necessity of self-denial. XVIII. Parable of the lost sheep enter into life with one eye, rather 4,¥. 4032 than having two eyes to be cast As. Giger into hell fire. ete 10 Ἵ Take heed that ye despise not one of these little ones ; for I say unto you, That in heaven * their angels do always ' behold the face of my Father which is in heaven. 11 ™For the Son of man is come to save that which was lost. 12 ™ How think ye? if a man have a hun- dred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray ἢ & Luke xvii. 1; 1 Cor. xi. 19— Chap. xxvi. 24—— Chap. v. 29, 30; Mark ix. 43, 45——* Psa. xxxiv. 7; Zech. xiii. 7; Halhead’s Code of Gentoo Laws, page 306. Verse 7. Wo!] Or, alas! ovat. It is the opinion of some eminent critics, that this word is ever used by our Lord to express sympathy and concern. Because of offences] Scandals, stumbling-blocks, persecutions, &c. For it must needs be that offences come] Avayke yap ecw ελθειν ta σκανδαλα, for the coming of offences as unavoidable. Such is the wickedness of men, such their obstinacy, that they will not come unto Christ that they may have life, but desperately continue de- ceiving and being deceived. In such a state of things, offences, stumbling-blocks, persecutions, &c., are una- voidable. Wo to that man] He who gives the offence, and he who receives it, are both exposed to ruin. Verses 8 and 9. If thy hand, &c.] See the notes on chap. v. 29, 30. Verse 10. One of these little ones} One of my simple, loving, humble disciples. Their angels—always behold| Our Lord here not only alludes to, but, in my opinion, establishes the no- tion received by almost all nations, viz. That every person has a guardian angel; and that these have always access to God, to receive orders relative to the management of their charge. See Psa. xxxiv. 8; Heb. i. 14. Always behold the face] Hence, among the Jews, the angels were styled 3°29 1372, malakey panim, angels of the face, and Michael is said to be D139 Ww, sar ha-panim, the prince of the face. This is an allu- sion to the privilege granted by eastern monarchs to their chief favourites; a privilege which others were never permitted to enjoy. The seven princes of Me- dia and Persia, who were the chief favourites and privy-counsellors of Ahasuerus, are said to see the King’s face. Ysth. i. 14; see also 2 Kings xxv. 19, and Jer. li. 25. Our J.ord’s words give us to under- stand that humble-hearted, child-like disciples, are ob- jects of his peculiar care, and constant attention. The elause, ev οὐρανοῖς, in the heavens, is wanting in several ‘MSS., versions, and fathers. 1 4to. edition, Heb. i. 14——! Esth. i. 14; Luke i. 19.——™ Luke ix. 56; xix 10; John iit. 17; xii. 47——" Luke xv. 4. Verse 11. For the Son of man, &c.] This is added as a second reason, why no injury should be done to his followers. ‘The Son of man has so loved them as to come into the world to lay down his life for them.” That which was lost.| Ἀπολωλος. In Rev. ix. 11, Satan is called Axo22vwv, Apolluon, the destroyer, or him who lays waste. This name bears a near relation to that state in which our Lord tells us he finds all mankind—lost, desolated, ruined. So it appears that Satan and men have the nearest affinity to each other —as the destroyer and the destroyed---the desolator and the desolated—the loser and the lost. But the Son of man came to save the lost. Glorious news! May every lost soul feel it! This verse is omitted by five MSS., two versions, and three of the fathers ; but of its authenticity there can be no doubt, as it is found in the parallel place, Luke xix. 10, on which verse there is not a single various reading found in _any of the MSS. that have ever been discovered, nor in any of the ancient versions. Verse 12. Doth he not leave the ninety and nine, and goeth into the mountains] So our common trans- lation reads the verse; others, Doth he not leave the ninety and nine UPON THE MOUNTAINS, and go, &c. This latter reading appears to me to be the best; be- cause, in Luke xv. 4, it is said, he leaveth the ninety and nine IN THE DESERT. The allusion, therefore, is to a shepherd feeding his sheep on the mountains, in the desert; not seeking the lost one on the mountains. Leaving the ninety and nine, and seeking the one strayed sheep:—This was a very common form of speech among the Jews, and includes no mystery, though there are some who imagine that our Lord re- fers to the angels who kept not their first estate, and that they are in number, to men, as NINETY are to ONE. But it is likely that our Lord in this place only alludes to his constant solicitude to instruct, heal, and save those simple people of the sea coasts, country villages, &c., who were scattered abroad, as sheep without a shepherd, (chap. ix. 36,) the scribes and Pharisees paying no attention to their present or eternal] well- being. This may be also considered as a lesson of 183 How we are to deal A. M. 4032, ones 13 And if so be that he find it, a Sean. verily I say unto you, He rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. 15 Ἵ Moreover ° if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, ?thou hast gained thy brother. 16 But if he will not hear thee, then take ST. MATTHEW. with an offending brother with thee one or two more, that A,M, 4032 in 4the mouth of two or three wit- An. Olymp. nesses every word may be esta- blished. 17 And if he shall neglect to hear them, teli it unto the church: but if he neglect to hear the church, let him be unto thee as a * heather. man and a publican. 18 Verily I say unto you, * Whatsoever ye shall bind on earth shall be bound in heaven. and whatsover ye shall loose on earth shall be loosed in heaven. © Lev. xix.17; Ecclus. xix. 13; Luke xvii. 3.——P? Jam. v. 20 ; 1 Pet. iii. 1——4 Deut. xvii. 6; xix. 15; John viii. 17; 2 Cor. xiii. 1; Heb. x. 28. tRom. xvi. 17; 1 Cor. v. 9; 2 Thess 111. 6, 14; 2 John 10.—= Chap. xvi. 19; ” John xx. 235 1 Cor. v.4. instruction and comfort to backsliders. does Christ give them up! Verse 13. He rejoiceth more] It is justly observed by one, on this verse, that it is natural for a person to express unusual joy at the fortunate accomplishment of an unexpected event. Verse 14. It is not the will of your Father] If any soul be finally lost, it is not because God’s will or counsel was against its salvation, or that a proper pro- vision had not been made for it; but that, though light came into the world, it preferred darkness to light, be- cause of its attachment to its evil deeds. Verse 15. If thy brocher] Any who is a member of the same religious society, sin against thee, 1. Go and reprove him alone,;—it may be in person; if that cannot be so well done, by thy messenger, or in writ- ing, (which in many cases is likely to be the most effectual.) Observe, our Lord gives no liberty to omit this, or to exchange it for either of the following steps. If this do not succeed, Verse 16. 2. Take with thee one or two more| Men whom he esteems, who may then confirm and enforce what thou sayest ; and afterwards, if need require, bear witness of what was spoken. If even this do not suc- ceed, then, and not before, Verse 17. 3. Tell it unto the Church] Lay the whole matter before the congregation of Christian be- lievers, in that place of which he is a member, or be- fore the minister and elders, as the representatives of the Church or assembly. If all this avail not, then, Let him be unto thee as a heathen man and a pub- lican.| To whom thou art, as a Christian, to owe earnest and persevering good will, and acts of kind- ness ; but have no religious communion with him, till, if he have been convicted, he acknowledge his fault. Whosoever follows this threefold rule will seldom of- fend others, and never be offended himself.—Rev. J. WESLEY. Reproving a brother who had sinned was a positive command under the law. See Lev. xix. 17. And the Jews have a saying, that one of the causes of the ruin of their nation was, “ No man reproved another.” On the word Church, see at the end of chap. xvi. Verse 18. Whatsoever ye shall bind, &c.| Whatever determinations ye make, in conformity to these direc- tions for your conduct to an offending brother, will be 184 How hardly accounted just, and ratified by the Lord. See on ch. xvi. 19; and, to what is there said, the following ob- servations may be profitably added. Oca eav dyonte—kat οσα eav Avonte. Binding and loosing, in this place, and in Matt. xvi. 19, is gene- rally restrained, by Christian interpreters, to matters of discipline and authority. But it is as plain as the sun, by what occurs in numberless places dispersed throughout the Mishna, and from thence commonly used by the later vabbins when they treat of ritual subjects, that d¢nding signified, and was commonly un- derstood by the Jews at that time to be, a declaration that any thing was unlawful to be done; and loosing signified, on the contrary, a declaration that any thing may be lawfully done. Our Saviour spoke to his dis- ciples in a language which they understood, so that they were not in the least at a loss to comprehend his meaning ; and its being obsolete to us is no manner of reason why we should conclude that it was obscure to them. The words, dind and loose, are used in both places jin a declaratory sense, of things, not of persons. It is 6 and ὅσα, in the neuter gender, both in chap. xvi. and here in this: i. e. Whatsoever thing or things ye shall bind or loose. Consequently, the same commis- sion which was given at first to St. Peter alone, (chap. xvi. 19,) was afterwards enlarged to all the apostles. St. Peter had made a confession that Jesus was the Christ, the Son of God. His confession of the Di- vinity of our Lord was the first that ever was made by man; to him, therefore, were given the keys of the kingdom of heaven: i. e. God made choice of him among all the apostles, that the Gentiles should first, by his mouth, hear the word of the Gospel, and be- lieve. He first opened the kingdom of heaven to the Gentiles, when he preached to Cornelius. It was open to the Jews all along before ; but if we should suppose that it was not, yet to therm also did St. Peter open the kingdom of heaven, in his sermon at the great pentecost. Thus, then, St. Peter exercised his two keys: that for the Jews at the great pentecost; and that for the Gentiles, when he admitted Cornelius into the Church. And this was the reward of his first con- fession, in which he owned Jesus to be the promised Messiah. And what St. Peter loosed, i. e. declared as necessary to be believed and practised by the dis- ciples here, was ratified above. And what he declared 1 Promises to social prayer. A, M4082. 19 * Again I say unto you, That oa Clymp. if two of you shall agree on earth, as touching any thing that they shall ask, “it shall be done for them of my Father which is in heaven. 20 For where ¥ two or three are gathered to- getherin my name, there am I in themidst ofthem. CHAP. XVIII. 21 9 Then came Peter to him, 4 oe and said, Lord, how oft shall my Ἀπ τῖσαι: brother sin against me, and I forgive him? till seven times ? 22 Jesus saith unto him, I say not unto thee Until seven times: * but, Until seventy times seven. On forgwing muries. Chap. v. 24—" J John iii. 22 ; v. 14 ——Y Dan. ii. 17, 18 ; John xiv. 13-15; xvi. 23; Acts i iii. 16; iv. 7; 1 Cor. v. de w Luke xvii. 4. *Chap. vi. 14; Mark xi. 25; Col. ui. 13. unlawful to be believed and practised, (i. e. what he bound,) was actually forbidden by God himself. I own myself obliged to Dr. Lightfoot for this inter- pretation of the true notion of binding and loosing. It is a noble one, and perfectly agrees with the ways of speaking then in use among the Jews. it is observ- able that these phrases, of binding and loosing, oceur no where in the New Testament but in St. Matthew, who is supposed to have written his Gospel first in Hebrew, from whence it was translated into Greek, and then the force and use of the expression will better appear. Dr. Wolton’s Miscell. Discourses, vol. i. p. 309, &e., &e. “ The phrases to bind and to loose were Jewish, and most frequent in their writers. It belonged only to the teachers among the Jews to bind and to loose. When the Jews set any apart to be a preacher, they used these words, ‘ Take thou liberty to teach what is BounD and what is Loose.’” Strype’s preface to the Posthumous Remains of Dr. Lightfoot, p. 38. Verse 19. Again I say unto you] The word αμην, verily, is added here, in ninety-eight MSS., (many of which are of the greatest antiquity and importance,) seven editions, all the Arabic, the Slavonic, and seve- ral of the Jtala. The taking in or leaving out such a word may appear to some a matter of indifference; but, as I am fully convinced Jesus Christ never spoke a useless or a needless word, my maxim is, to omit not one syllable that I am convinced (from such autho- rity as the above) he has ever used, and to take in no- thing that he did not speak. It makes the passage much more emphatic—Again, verity I say unto you, If two of you shail agree] Συμφωνηςωσιν, sympho- nize, or harmonize. It is a metaphor taken from a number of musical instruments set to the same key, and playing the same ¢une: here, it means a perfect agreement of the hearts, desires, wishes, and voices, of two or more persons praying to God. It also inti- mates that as a number of musical instruments, skil- fully played, in a good concert, are pleasing to the ears of men, so a number of persons united together in warm, earnest, cordial prayer, is highly pleasing in the sight and ears of the Lord. Now this conjoint prayer re- fers, in all probability, to the dindimg and loosing in the preceding verse; and thus we see what power faithful prayer has with God! It shall be done for them] What an encouragement to pray! even to éwo, if there be no more disposed to join in this heavenly work. Verse 20. For where two—are gathered together in my name) There are many sayings among the Jews almost exactly similar to this, such as, Wherever even 1 ᾽ two persons are sitting in discourse concerning the law, the Divine presence is among them. See much more in Schoettgen. And the following, among the ancient Hindoos, is like unto it: ““When Brahma, the Lord of creation, had formed mankind, and at the same time appointed his worship, he spoke and said, ‘ With this worship pray for increase, and let it be that on which ye shall depend for the accomplishment of all your wishes. With this remember God, that God may re- member you. Remember one another, and ye shall obtain supreme happiness. God, being remembered in worship, will grant you the enjoyment of your wishes: he who enjoyeth what hath been given unto him by God, and offereth not a portion unto him, is even as a thief. Know that good works come from Brahma, whose nature is incorruptible; wherefore, the omni- present Brahma 1s PRESENT IN THE WoRSHIP.” See the Bagvat Geeta, p. 45, 46. In my name] Seems to refer particularly to a public profession of Christ and his Gospel. There am I in the midst] None but God could say these words, to say them with truth, because God alone is every where present, and these words refer to his omnipresence. _Wherever—suppose millions of assemblies were collected in the same moment, in dif- ferent places of the creation, (which is a very possible case,) this promise states that Jesus is in each of them. Can any, therefore, say these words, except that God who fills both heaven and earth? But Jesus says these words: ergo—Jesus is God. Let it be observed, that Jesus is not among them to spy out their sins, or to mark down the imperfections of their worship ; but to enlighten, strengthen, comfort, and save them. Verse 21. Till seven times 2] Though seven was a number of perfection among the Hebrews, and often meant much more than the units in it imply, yet it is evident that Peter uses it here in its plain literal sense, as our Lord’s words sufficiently testify. It was a maxim among the Jews never to forgive more than thrice: Peter enlarges this charity more than one half; and our Lord makes even his enlargement septuple, see ver. 22. Revenge is natural to man, i. 6. man is naturally a vindictive being, and, in consequence, πον thing is more difficult to him than forgiveness of injuries Verse 22. Seventy times seven.| There is some- thing very remarkable in these words, especially if collated with Gen. iv. 24, where the very same words are used—* If any man kill Lamecn, he shall be avenged seventy times seven.” The just God punishes sin in an exemplary manner. Sinful man, who is exposed to the stroke of Divine justice, should be adun- 185 ΟἹ the servant who Teen 23 Therefore is the kingdom of An. Olymp. heaven likened unto a certain king, _~_ which would take account of his servants. 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand γ᾽ talents. 25 But forasmuch as he had not to pay, his lord commanded him ? to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and * worshipped him, saying, Lord, have patience ST. MATTHEW. owed ten thousand talents with me, and I will pay thee eee all. An. Olymp. 27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28 But the same servant went out, and found one of his fellow-servants, which owed him a hundred ἢ pence; and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. + 29 And his fellow-servant fell down at his feet, and besought him, saying, ° Have patience with me, and I will pay thee all. ¥ A talent is 750 ounces of silver, which, after five shillings the ounce, is 1871. 10s. z2 Kings iv.1; Neh. v. 8—Or, be- sought him. > The Roman penny is the eighth part of an ounce, which, after five shillings the ounce, is seven pence halfpenny, chap. xx. 2. ¢ Psa. xxxii. 1; lexviii. 38. dant in forgiveness, especially as the merciful only shall find merey. See the note on chap. v. 7, and on vi. 14,15. The sum seventy times seven makes four hundred and ninety. Now an offence, properly such, is that which 15 given wantonly, maliciously, and with- out ANY PRovocaTIoN. It is my opinion, that, let a man search ever so accurately, he will not find that he has received, during the whole course of his life, four hundred and ninety such offences. If the man who receives the offence has given any cause for it, in that case, the half of the offence, at least, towards his brother, ceases. Verse 23. Therefore is the kingdom] In respect to sin, cruelty, and oppression, God will proceed in the kingdom of heaven (the dispensation of the Gospel) as he did in former times; and every person shall give an account of himself to God. Every sin is a debt contracted with the justice of God; men are all God’s own servants ; and the day is at hand in which their Master will settle accounts with them, inquire into their work, and pay them their wages. Great Judge! what an awful time must this be, when with multi- tudes nothing shall be found but sin and insolvency ! By servant, in the text, we are to understand, a petty king, or tributary prince; for no hired servant eould possibly owe such a sum as is here mentioned. Verse 24. Ten thousand talents] Muptav ταλάντων, a myriad of talents, the highest number known in Greek arithmetical notation. An immense sum, which, if the silver talent be designed, amounts to 4,500,000 sterling; but if the gold talent be meant, which is by far the most likely, then the amount is 67,500,000 sterling, a sum equal to the annual revenue of the British empire! See the note on Exod. xxv. 34. The margin above is incorrect. Verse 25. He had not to pay| That is not being able to pay. As there could not be the smallest pro- bability that a servant, wholly dependent on his master, who was now absolutely insolvent, could ever pay a debt he had contracted of more than 67 millions !—so is it impossible for a sinner, infinitely indebted to Di- | vine justice, ever to pay a mite out of the talent. Commanded him tobe sold—his wife—children, &c.] Onr Lord here alludes to an ancient custom among 186 the Hebrews, of selling a man and his family to make payment of contracted debts. See Exod. xxii. 3; Lev. xxv. 39,47; 2 Kings iv. 1. This custom passed from among the Jews to the Greeks and Ro- mans. I have already remarked (see Gen. xlvii. 19) that in the Burman empire the sale of whole families, to discharge debts, is very common. Verse 26. Fell down and worshipped him] Mpocexvver αὐτω, crouched as a dog before him, with the greatest deference, submission, and anxiety. Have patience with me| Μακροθυμησον ev enor, be long-minded towards me—give me longer space. The means which a sinner should use to be saved, are, 1. Deep humiliation of heart—he fell down. 2. Fervent prayer. 3. Confidence in the mercy of God —have patience. 4. A firm purpose to devote his soul and body to his Maker—Z will pay thee all. A sinner may be said, according to the economy of grace, to pay all, when he brings the sacrifice of the Lord Jesus to the throne of justice, by faith ; thus offering an equiva- lent for the pardon he seeks, and paying all he owes to Divine justice, by presenting the blood of the Lamb Verse 27. Moved with compassion] Or with tender pity. This is the source of salvation to a lost world, the tender pity, the eternal mercy of God. Verse 28. A hundred pence] Rather denarii. The denarius was a Roman coin, worth about seven-pence halfpenny English. The original word should be re- tained, as our word penny does not convey the seventh part of the meaning. A hundred denarii would amount to about 3/. 2s. 6d. British, or, if reckoned as some do, at seven-pence three farthings, the sum would be 31. 4s. 7d. Took him by the throat] Kpatnoac αὐτὸν επνιγε. There is no word I am acquainted with, which so fully expresses the meaning of the original, exvye, as the Anglo-saxon term throttle: it signified (like the Greek) to half choke a person, by seizing his throat. Verse 29. Fell down at his feet] This clause is wanting in several ancient MSS., versions, and fa- thers. Several printed editions also have omitted it; Griesbach has left it out of the text. Pay thee all.| ἼΠαντα, all, is omitted by a multitude of MSS., versions, and fathers. 1 How Gow resents cruelty CHAP. A.M. 4032. aD. oa. 30 And he would not: ὁ but went An. Olymp. and cast him into prison, till he ———— should pay the debt. 31 So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou de- siredst me: XVIII. 33 Shouldest not thou also have Ἂς ΝΜ, 4032. had compassion on thy fellow- i ee servant, even °as I had pity on -——— thee 1 34 And his lord was wroth, and delivered hur. to the tormentors, ‘till he should pay all that was due unto him. 35 £So hkewise shall my heavenly Father do also unto you, if ye from your hearts ἢ forgive not every one his brother their trespasses. and oppression in men 4 James ii. 13.—* Luke vi. 36—Chap. v. 25, 26; vi. 12-14. £ Prov. xxi. 13; chap. vi. 12; Mark xi. 26; James ii. Verse 30. And he would not, &c.] Τὸ the unmer- ciful, God will show no mercy; this is an eternal pur- pose of the Lord, which never can be changed. God teaches us what to do to a fellow-sinner, by what HE does to us. Our fellow-servant’s debt to us, and ours to God, are as one hundred denarii to ten thousand talents! When we humble ourselves before him, God freely forgives us all this mighty sum! And shall we exact from our brother recompense for the most tri- fling faults? Reader, if thou art of this unmerciful, unforgiving cast, read out the chapter. * All the souls that are were forfeit once, And he who might the ‘vantage best have took, Found out the remedy. How would you be, If He, who is the top of judgment, should But judge you as you are? O! think on that, And merey then will breathe within your lips Like man new made. Though justice be thy plea, consider this, That, in the course of justice, none of us Should see salvation: we do pray for mercy ; And that same prayer doth teach us all to render The deeds of Mercy.—” Verse 31. His fellow-servants saw what was done] An act of this kind is so dishonourable to all the fol- lowers of Christ, and to the spirit of his Gospel, that through the respect they owe to their Lord and Mas- ter, and through the concern they feel for the pros- perity of his cause, they are obliged to plead against it at the throne of God. Verse 32. His lord, after that he had called him] Alas! how shall he appear? Confounded. What shall he answer? He is speechless! Verse 33. Shouldest not thou also have had compas- sion] Οὐκ edec καὶ ce, Did it not become thee also? What a cutting reproach! It became me to show mercy, when thou didst earnestly entreat me, because 1 am mercirun. It became thee also to have shown mercy, because thou wert so deep in debt thyself, and hadst obtained mercy. Verse 34. Delivered him to the tormentors] Not only continued captivity is here intended, but the tor- tures to be endured in it. Ifa person was suspected of fraud, as there was reason for in such a case as that mentioned here, he was put to very cruel tortures among the Asiaties, to induce him to confess. In the punishments of China, a great variety of these appear ; 1 13.— Mark xi. 26; Lev. xix. 18; Eph. iv. 2; Col. iii. 13 James ii. 13. and probably there is an allusion to such torments in this place. Before, he and all that he had, were only to be sold. Now, as he has increased his debt, so he has increased his punishment; he is delivered to the tormentors, to the horrors of a guilty conscience, and to a fearful looking for of fiery indignation, which shall devour the adversaries. But if this refers to the day of judgment, then the worm that dieth not, and the fire that is not quenched, are the tormentors. Verse 35. So likewise shall my heavenly Father do also unto you) The goodness and indulgence of God towards us is the pattern we should follow in our deal- ings with ethers. If we take man for our exemplar we shall err, because our copy is a bad one ; and our lives are not likely to be better than the copy we imi- tate. Follow Christ ; be merciful as your Father who is in heaven is merciful. You cannot complain of the fairness of your copy. Reader, hast thou a child, or servant who has offended thee, and humbly asks for- givenesst Hast thou a debtor, or a tenant, who is insolvent, and asks for a little longer time? And hast thou not forgiven that child or servant? Hast thou not given time to that debtor or tenant? How, ther, canst thou ever expect to see the face of the just and merciful Godt Thy child is banished, or kept at a distance ; thy debtor is thrown into prison, or thy tenant sold up: yet the child offered to fall at thy Jeet ; and the debtor or tenant, utterly insolvent, prayed for a little longer time, hoping God would enable him to pay thee all; but to these things thy stony heart and seared conscience paid no regard! Ὁ monster of in- gratitude! Scandal to human nature, and reproach to God! If thou canst, go hide thyself—even in hell, from the face of the Lord ! Their trespasses.| These words are properly left out by Griespacu, and other eminent critics, because they are wanting in some of the very best MSS., most of the versions, and in some of the chief of the fathers. The words are evidently an interpolation ; the construction of them is utterly improper, and the concord false. In our common method of dealing with insolvent debtors, we in some sort imitate the Asiatie customs : we put them in prison, and all their circumstances there are so many tormentors; the place, the air, the company, the provision, the accommodations, all, all destructive to comfort, to peace, to health, and to every thing that humanity ean devise. If the person be poor, 187 The Pharisees inquire of or comparatively poor, is his imprisonment likely to lead him to discharge his debt? His creditor may rest assured that he is now farther from his object than ever: the man had no other way of discharging the debt but by his labour ; that is now impossible, through his confine- ment, and the creditor is put to a certain expense towards his maintenance. How foolish is this policy! And how much do such laws stand in need of revision and amendment! Imprisonment for debt, in such a case as that supposed above, can answer no other end than the gratification of the malice, revenge, or inhumanity of the creditor. Better sell all that he has, and, with his hands and feet untied, let him begin the world afresh. Dr. Dodd very feelingly inquires here, “ Whether rigour in exacting temporal debts, in treat- ing without mercy such as are wnabdle to satisfy them —whether this can be allowed to a Christian, who is bound to imitate his God and Father? To a dedtor, ST. MATTHEW. Jesus concerning divorce who can expect forgiveness only on the condition of forgiving others? To a servant, who should obey his Master ’—and to a criminal, who is in daily ex- pectation of his Judge and final sentence?” Little did he think, when he wrote this sentence, that himself should be a melancholy proof, not only of human weakness, but of the relentless nature of those laws by which property, or rather money, is guarded. The unfortunate Dr. Dodd was hanged for forgery, in 1777, and the above note was written only seven years before ! - : The unbridled and extravagant appetites of men sometimes require α rigour even beyond the law te suppress them. While, then, we learn lessons of hu- manity from what is before us, let us also learn lessons of prudence, sobriety, and moderation. The parable of the two debtors is blessedly calculated to give this information. CHAPTER XIX. Jesus leaves Galilee, and comes into the coasts of Judea, and is followed by great multitudes, whom he heats, 1, 2. ed, 3-9. eunuchs, 11, 12. who wished to obtain eternal life, 16-22. The question of the Pharisees concerning divorce answered, and the doctrine of marriage explain- The inquiry of the disciples on this subject, 10. Our Lord’s answer, explaining the case of Little children brought to Christ for his blessing, 13-15. The case of the young man Our Lord’s reflections on this case, in which he shows the dif- ficulty of a rich man’s salvation, 23-26. What they shall possess who have left all for Christ’s sake and the Gospel, 27-29. A. M. 4033. JT) ; a τ fea ANDit came to pass, that when om Jesus had finished these say- ings, he departed from Galilee, and came into the coasts of Judea beyond Jordan. 2 » And great multitudes followed him ; and he healed them there. aMark x. 1; John x. 40.—— Chap. xii. 15. NOTES ON CHAP. XIX. Verse 1. Beyond Jordan] Or, by the side of Jordan. Matthew begins here to give an account of Christ’s journey (the only one he mentions) to Jerusalem, a little before the passover, at which he was crucified. See Mark x. 1; Luke ix. 51. Jesus came from Galilee (which lay to the north of Judea) into the coasts of Judea; and from thence, in his way to Jerusalem, he went through Jericho, (chap. xx. 17, 29,) which lay at the -distance of sixty fur- longs, or seven miles and a half from Jordan, to the western side of it. See Joseph. war, book iv. chap. 8. sect. 3. It seems, therefore, most probable, that the course of Christ’s journey led him by the side of the river Jordan, not beyond it. That the Greek word mepav, especially with a genitive case as here, has sometimes this signification, see on John vi. 22; see also Bp. Pearce. Verse 2. Great multitudes followed him] Some to be instructed—some to be healed—some through cu- riosity—and some to ensnare him. Verse 3. Tempting him] Trying what answer he would give to a question, which, however decided by him, would expose him to censure. 188 How many of the first shall be last, and the last first, 30. 3 I The Pharisees also came unto ἀ δ, 4033. him, tempting him, and saying unto ἕξι Gree him, Is it lawful for a man to put -.— “΄. away his wife for every cause 7 4 And he answered and said unto them, Have ye not read, “ that he which made them ς Gen. i. 27; v. 2; Mal. ii. 15. Ts it lawful—for every cause 3] Instead of αἰτίαν, fault, cause, reason, three MSS. and the Coptic ver- sion read αμαρτίαν, sin or transgression: this was probably the original reading—the first syllable being lost, ἀρτίαν alone would remain, which a subsequent transcriber would suppose to be a mistake for αἰτίαν, and so wrote it: hence this various reading. What made our Lord’s situation at present so critical in re- spect to this question was: At this time there were two famous divinity and philosophical schools among the Jews, that of SHammat, and that of πιεῖ... On the question of divorce, the school of Shammai main- tained, that a man could not legally put away his wife, except for whoredom. The school of Hillel taught that a man might put away his wife for a multitude of other causes, and when she did not find grace in his sight ; i. e. when he saw any other woman that pleased him better. See the case of Josephus, mentioned in the note on chap. v. 30, and Calmet’s Comment, vol. i. part ii. p. 379. By answering the question, not from Shammai or Hillel, but from Moses, our blessed Lord defeated their malice, and confounded their devices. Verse 4. He which made them at the beginning| When Adam and Eve were the first of human kind. 1 The question concerning divorce CHAP. A M43. at the beginning, made them male ae ome. and female, ————_ 5 And said, ἃ For this cause shall aman leave father and mother, and shall cleave to his wife : and ὁ they twain shall be one flesh? 6 Wherefore they are no more twain, but 4 Gen. ii. 24; Mark x. 5-9; Eph. νυ. 31. 61 Cor. vi. 16; vii. 2. Made them male and female| Merely through the design of matrimonial union, that the earth might be thus peopled. To answer a case of conscience, a man should act as Christ does here ; pay no regard to that which the corruption of manners has introduced into Divine ordinances, but go back to the original will, purpose, and institution of God. Christ will never accommodate his morality to the times, nor to the in- clinations of men. What was done at the beginning is what God judged most worthy of his glory, most profitable for man, and most suitable to nature. Verse 5. For this cause] Being created for this very purpose, that they might glorify their Maker in a matrimonial connection. A man shall leave (καταλειψαι, wholly give up) both father and mother—the matri- monial union being more intimate and binding than even paternal or filial affection ;—and shall be closely united, προσκολληϑησεται, shall be firmly cemented to his wife. A beautiful metaphor, which most forcibly intimates that nothing but death can separate them: as a well-glued board will break sooner in the whole wood, thaa in the glued joint. So also the Hebrew wor p27 debak implies. And they twain shall be one flesh 3] Not only mean- ing, that they should be considered as one body, but also as two souls in one body, with a complete union of interests, and an indissoluble partnership of life and fortune, comfort and support, desires and inclinations, joys and sorrows. Farther, it appears to me, that the words in Gen. ii. 24, ams W235 lebasar achad, Sor one flesh, which our Lord literally translates, mean also, that children, compounded as it were of both, should be the product of the matrimonial connection. Thus, they two (man and woman) shall be for the pro- ducing of one flesh, the very same kind of human creature with themselves. See the note on Gen. ii. 24. Verse 6. What therefore God hath joined together] Συνεζευξεν, yoked together, as oxen in the plough, where each must pull equally, in order to bring it on. Among the ancients, when persons were newly married, they put a yoke upon their necks, or chains upon their arms, to show that they were to be one, closely united. and pulling equally together in all the concerns of life. See Kypke in loco. The finest allegorical representation of the marriage union I have met with, is that antique gem represent- ing the marriage of Cupid and Psyche, in the collec- tion of the duke of Marlborough: it may be seen also among Baron Séoch’s gems, and casts or copies of it in various other collections. 1. Both are represented as winged, to show the alacrity with which the hus- band and wife should help, comfort and support each other ; preventing, as much as possible, the expressing of a wish or want on either side, by fulfilling it before XIX. answered by our Lord. A. M. 4033. one flesh. What therefore God hath “,™; “0 joined together, let not man put wii og asunder. ἘΣ ΞΕ τς 7 They say untoghim, f Why did Moses then command to give a writing of divorcement, and to put her away? f Deut. xxiv. 1; chap. v. 31; Mark x. 4; Luke xvi. 18, it can be expressed. 2. Both are veiled, to show that modesty is an inseparable attendant on pure matrimo- nial connections. 3. Hymen or Marriage goes before them with a lighted torch, leading them by a chain, of which each has a hold, to show that they are united together, and are bound to each other, and that they are led to this by the pure flame of love, which at the same instant both enlightens and warms them. 4. This chain is not iron nor brass, (to intimate that the mar- riage union is a state of thraldom or slavery,) but it is a chain of pearls, to show that the union is precious, beautiful, and delightful. 5. They hold a dove, the emblem of conjugal fidelity, which they appear to em.. brace affectionately, to show that they are faithful to each other, not merely through duty, but by affection, and that this fidelity contributes to the happiness of their lives. 6. A winged Cupid, or Love, is repre- sented as having gone before them, preparing the nup- tial feast ; to intimate that active affections, warm and cordial love, are to be to them a continual source of comfort and enjoyment ; and that this is the enter- tainment they are to meet with at every step of their affectionate lives. 7. Another Cupid, or genius of love comes behind, and places on their heads a basket of ripe fruits; to intimate that a matrimonial union of this kind will generally be blessed with children, who shall be as pleasing to all their senses as ripe and delicious fruits to the smell and taste. 8. The genius of love that follows them has his wings shrivelled up, or the feathers all curled,so as to render them utterly unfit for flight ; to intimate that love is to abide with them, that there is to be no separation in affection, but that they are to continue to love one another with pure hearts fervently. Thus love begins and continues this sacred union; as to end, there can be none, for God hath yoked them together. A finer or more expressive set of emblems has never, I believe, been produced, even by modern refined taste and ingenuity. This group of emblematical figures is engraved upon an onyx by Tryphon, an an- cient Grecian artist. A fine drawing was made of this by Cypriani, and was engraved both by Bartolozz: and Sherwin. See one of these plates in the second volume of Bryant’s Analysis of Ancient Mythology, page 392. Verse 7. Why did Moses then command to give a writing of divorcement 3] It is not an unusual case for the impure and unholy to seek for a justification of their conduct from the law of God itself, and to wrest Scripture to their own destruction. I knew a gentle- man, so called, who professed deep reverence for the sacred writings, and, strange as it may appear, was outwardly irreproachable in every respect but one ; that was, he kept more women than his wife. This man 189 Why Moses suffered the A.M. 4033. 8. He saith unto them, Moses, be- a Olymp. cause of the hardness of your hearts, suffered you to put away your wives: but from the beginning it was not so 9 £ And I say unto you, Whosoever shall put away his wife, except τέ be for fornication, and shall marry another, committeth adultery : and whoso marrieth her which is put away doth commit adultery. e Chap. v. 32; Mark x. 11; Luke xvi. 18; 1 Cor. vii. 10, 11. frequently read the Bible, and was particularly conver- sant with those places that spoke of or seemed to legalize the polygamy of the patriarchs ! A writing of divorcement] See the form of it in the note on chap. v. 31. Verse 8. Moses, because of the hardness of your hearts| It is dangerous to tolerate the least evil, though prudence itself may require it: because toleration, in this case, raises itself insensibly into permission, and permission soon sets up for command. Moses per- ceived that if divorce were not permitted, in many cases, the women would be exposed to great hardships through the cruelty of their husbands: for so the word σκληροκαρδια, is understood in this place by some learned men. : From the beginning it was not 50] The Jews named the books of the law from the first word in each. Genesis they always term Bereshith, ΓΔ, which is the first word in it, and signifies, In the beginning. It is probable that our Lord speaks in this way here, Jn Bereshith it was not so, intimating that the account given in Genesis is widely different. There was no divorce between Eve and Adam; nor did fe or his family practise polygamy. But our Lord, by the begin- ning, May mean the original intention or design. Verse 9. Except it be for fornication] See on chap. ν. 33. The decision of our Lord must be very un- pleasant to these men: the reason why they wished to put away their wives was, that they might take others whom they liked better; but our Lord here declares that they could not be remarried while the divorced person was alive, and that those who did marry, during the life of the divoreed, were adulterers; and heavy judgments were denounced, in their law, against such : and as the question was not settled by the schools of Shammai and Hillel, so as to ground national practice on it ; therefore they were obliged to abide by the pos2- tive declaration of the law, as it was popularly under- stood, till these eminent schools had proved the word had another meaning. ‘The grand subject of dispute between the two schools, mentioned above, was the word in Deut. xxiv. 1, When a man hath taken a wife —and she find no grace in his sight, because of some UNCLEANNEsS, N11) eruath :—this the school of Sham- mai held to mean whoredom or adultery; but the school of Hillel maintained that it signified any corporeal defect, which rendered the person deformed, ox any bad temper which made the husband’s life uncomfortable. Any of the latter a good man might bear with ; but it ST. MATTHEW. Israelites to divorce their wwes. isndisei im, A.M. 4033, 10 His disciples say unto him, 4," 3 » Tf the case of the man be so with An. Olymp. his wife, it is not good to marry. —_ 11 But he said unto them, * All men cannot receive this saying, save they to whom it is given. 12 For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs hGen. ii. 18; Prov. xxi. 9, 19; 1 Cor. vii. 29, 40——i1 Cor. vil. 2, 7, 9, 17. put away the wife on ¢hese accounts, merely to save her from cruel usage. In this discourse, our Lord shows that marriage, (except in one case,) is indissoluble, and should be so : Ist, By Divine institution, ver. 4. 2dly, By express commandment, ver. 5. 3dly, Because the married couple become one and the same person, ver. 6. 4thly, By the example of the first pair, ver. 8; and 5thly. Because of the evil consequent on separation, ver. 9. The importance of this subject will, I hope, vindicate or excuse, the length of these notes. Verse 10. If the case of the man] Tov ἀνθρωπου, of a husband, so 1 think the word should be translated here. The Codex Beza, Armenian, and most of the Ttala, have τοῦ avdpoc, which, perhaps, more properly signifies a husband, though both words are used in this sense. Our word husband comes from the Anglo-Saxon. hus and band: the bond of the house, anciently spelt housebond,—so in my old MS. Bible. It is a lament- able case when the husband, instead of being the bond and union of the family, scatters and ruins it by dissi- pation, riot, and excess. It is not good to marry.| That is, if a man have not the liberty to put away his wife when she is dis- pleasing to him. God had said, Gen. ii. 18, It is not good for man to be alone, i. e. unmarried. The dis- ciples seem to say, that if the husband have not the power to divorce his wife when she is displeasing to him, it is not good for him to marry. Here was a flat contradiction to the decision of the Creator. There are difficulties and trials in all states; but let marriage and celibacy be weighed fairly, and I am persuaded the former will be found to have fewer than the latter. However, before we enter into an engagement which nothing but death can dissolve, we had need to act cautiously, carefully consulting the will and word of God. Where an unbridled passion, or a base love of money, lead the way, marriage is sure to be miserable Verse 11. All—cannot recewe this saying] A very wise answer, and welt suited to the present circum stances of the disciples. Nezther of the states is con- demned. If thou marry, thou dost well—this is according to the order, will, and commandment of God. But if thou do not marry, (because of the present necessity, persecution, worldly embarrassments, or bodily infirmity,) thou dost better. See 1 Cor. vii. 25. Verse 12. Eunuchs] Evvovyoc, from εὐνὴν ἔχειν, to have the care of the bed or bedchamber ; this being the appears that Moses permitted the offended husband to ; principal employment of ewnuchs in the eastern coun- 190 1 Little children A.M.4033. of men: and * there be eunuchs, An. Qlymp. which have made themselves eu- ——_ nuchs for the kingdom of heaven’s sake. He that is able to receive zt, let him receive vt. 13 4 ° Then were there brought unto him little children, that he should put Ais hands on them, and pray; and the disciples rebuked them. 14 But Jesus said, Suffer little children, and Κ] Cor. vii. 32, 34; ix. 5, 15 ——! Mark x. 13; Luke xviii. 15. tries, particularly in the apartments of queens and prin- cesses. These are they whom our Lord says are made eunuchs by men, merely for the above purpose. So born from their mother’s womb] Such as are naturally incapable of marriage, and consequently should not contract any. For the kingdom of heaven’s sake.] 1 believe our Lord here alludes to the case of the Essrnes, one of the most holy and pure sects among the Jews. These abstained from all commerce with women, hoping thereby to acquire a greater degree of purity, and be better fitted for the kingdom of God: children they had none of their own, but constantly adopted those of poor people, and brought them up in their own way. Puito, Josepuus, and Puiny have largely described this very singular sect; and Dean Pripeavx, with his usual fidelity and perspicuity, has given the substance or what each has said. Connex. vol. iii. p. 483, &c.; edit. 1725. The account is very interesting, and well worthy the attention of every Christian. Among the rabbins we find these different kinds of eunuchs, not | only mentioned, but circumstantially described, 77M Ὁ saris chama, eunuchs of the sun, i. e. eunuchs by the hand of God; men born impotent. DIN DD saris Adam, eunuchs of men, those who were castrated. And they add a third sort; those who make themselves zunuchs, abstain from marriage, &c., that they may awe themselves up to the study of the Divine law. See many examples in Schoettgen. He that is able to recewe] Xopew χωρειτω. These words are variously translated : he who can take, let him take it; comprehend, let him comprehend it: admit, \et him admit it. The meaning seems to be, Let the man who feels himself capadle of embracing this way of life, embrace it; but none can do it but he to whom it is given, who has it as a gift from his mother’s womb. The great OriGen, understanding the latter clause of this verse (which I have applied to the Essenes) literallyj—O human weakness !—went, and literally fulfilled it on himself! Verse 13. Then were there brought unto him little children] These are termed by Luke, chap. xviii. 15, | τα 3pedn, infants, very young children; and it was on this account, probably, that the disciples rebuked the parents, thinking them too young to receive good. See on Mark x. 16. That he should put his hands] It was a common custom among the Jews to lay their hands on the heads of those whom they blessed, or for whom they prayed. 1 CHAP. XIX. brought to Christ forbid them not, to come unto me; 4, M; 4033. for ™of such is the kingdom of Ἐπὶ Geet heaven. = 15 And he laid Ais hands on them, and de- parted thence. 16 1" And behold, one came and said unto him, ° Good Master, what good thing shall I do, that I may have eternal life ? m Chap. xviii. 3——" Mark x. 17; Luke xviii. 18——» Luke x. 25, This seems to have been done by way of dedication or consecration to God—the person being considered as the sacred property of God ever after. Often God added a testimony of his approbation, by communicat- ing some extraordinary influence of the Holy Spirit. This rite has been long practised among Christians, when persons are appointed to any sacred office. But this consecration of children to God seems to have grown out of use. It is no wonder that the great mass of children are so wicked, when so few are put under | the care of Christ by humble, praying, believing parents. Let every parent that fears God bring up his children in that fear; and, by baptism, let each be dedicated to the holy trinity. Whatever is solemnly consecrated to God abides under his protection and blessing. Verse 14. Of such is the kingdom of heaven. Or, the kingdom of heaven is composed of such. This ap- pears to be the best sense of the passage, and utterly ruins the whole inhuman diabolic system of what is called non-elect infants’ damnation; a doctrine which must have sprung from Moloch, and can only be de- fended by a heart in which he dwells. A great part of God’s kingdom is composed of such literally ; and those only who resemble little children shall be received into it: see on chap. xviii. 3. Christ loves little chil- dren because he loves simplicity and innocence ; he has sanctified their very age by passing through it him- self—the holy Jesus was once a little child. Verse 15. He—departed thence.| That is, from that part of Judea which was beyond Jordan, ver. 1; and then went to Jericho. See chap. xx. 29. Verse 16. One came] Instead of εἰς one, several MSS., the Slavonic version, and Hilary, read νεανίσκος Tic, a certain young man. Good, &c.} Much instruction may be had from ' seriously attending to the conduct, spirit, and question |of this person. 1. He came running, (Mark x. 17.) for he was deeply convinced of the importance of his business, and seriously determined to seek so as to find. | 2. He kneeled, or caught him by the knees, thus | evidencing his Awmility, and addressing himself only to mercy. See chap. xvii. 14. 3. He came in the spirit of a disciple, or scholar, desiring to be taught a matter of the utmost importance | to him—Good teacher. 4. He came in the spirit of obedience ; he had work- ed hard to no purpose, and he is still willing to work, provided he can have a prospect of succeeding— λας good thing shall I do? 5. His question was the most interesting and im- 191 Ϊ Ϊ The question of the A. M. 4033. : : Ar 4033. 17 And he said unto him, Why ἊΝ ae callest thou me good? there is none good but one, that is God: but if thou wilt enter into life, keep the command- ments. 18 He saith unto him, Which? Jesus said, P Thou shalt do no murder, Thou shalt not com- ST. MATTHEW. oung man answered. δ mit adultery, Thou shalt not steal, Thou shalt not bear false wit- An. Olymp. CCIE 1 ness, ΒΞ ie τ. 19 4 Honour thy father and thy mother: and, *Thou shalt love thy neighbour as thyself. 20 The young man saith unto him, All these A. M. 4033. A. D. 29. P Exod. xx. 13; Deut. v. 17——4 Chap. xv. 4 Lev. xix. portant that any soul can ask of God—How shall I be saved ? Verse 17. Why callest thou me good?| Or, Why dost thou question me concerning that good thing? τι pe ἐρωτας περι Tov ayafov. This important reading is found in BDL, three others, the Coptic, Sahidic, Ar- menian, Ethiopic, latter Syriac, Vulgate, Saxon, all the Itala but one, Origen, Eusebius, Cyril, Dionysius Areop., Antiochus, Novatian, Jerome, Augustin, and Juvencus. Erasmus, Grotius, Mill, and Bengel ap- prove of this reading. This authority appears so de- cisive to Griesbach that he has received this reading into the text of his second edition, which in the first he had interlined. And instead of, None is good but the one God, he goes on to read, on nearly the same respectable authorities, εἰς ecu o ayaboc, There is one who is good. Let it be observed also that, in the 16th verse, instead of διδασκαλε ayabe, good teacher, διδασ- καλὲ only is read by BDL, one other, one Evangelist- arium, the Ethiopic, three of the Itala, Origen, and Hilary. The whole passage therefore may be read thus: O teacher! what good thing shall I do that I may have eternal life? And he said unto him, Why dost thou question me concerning that good thing? There is one that is good. (Or he whois good is one.) But if thou art willing to enter into that life, keep the commandments. This passage, as it stood in the com- mon editions, has been considered by some writers as an incontrovertible proof against the Divinity or God- head of Christ. A very learned person, in his note on this place, thus coneludes concerning it: ‘“ There- fore our Saviour cannot be Gop: and the notion of, I know not what, a ¢rinity in unity, THREE Gods in ong, is here proved beyond all controversy, by the unequi- vocal declaration of Jesus Curist HIMSELF, to be ER- RONEous and impossiBLE.” Not so. One of the great- est critics in Europe, not at all partial to the Godhead of Christ, has admitted the above readings into his text, on evidence which he judged to be unexceptionable. Tf they be the true readings, they destroy the whole doctrine built on this text; and indeed the utmost that the enemies of the trinitarian doctrine can now expect from their formidable opponents, concerning this text, is to leave it neuter. Keep the commandments.| From this we may learn that God’s great design, in giving his law to the Jews, was to lead them to the expectation and enjoyment of eternal life. But as all the law referred to Christ, and he became the end of the law for righteousness (justi- fication) to all that believe, so he is to be received, in order to have the end accomplished which the law pioposed, Verse 18, Thou shalt do no murder, ge.) But 192 18; chap. xxii. 39; Rom. xiii. 9; Gal. ν. 14; Jamea ii. 8. some say these commandments are not binding on us. Vain, deceived men! Can a murderer, an adulterer, a thief, and a liar enter into eternal life? No. The God of purity and justice has forbidden it. But we are not to keep these commandments in order to pur- chase eternal life. Right. Neither Jesus Christ, nor his genuine messengers, say you are. ‘To save your souls, Christ must save you from your sins, and enable you to walk before him in newness of life. Verse 19. Honour thy father and thy mother] Σου thy, is omitted by almost every MS. of respectability. Thou shalt love thy neighbour as thyself.| Self-love, as it is generally called, has been grievously declaimed against, even by religious people, as a most pernicious and dreadful evil. But they have not understood the subject on which they spoke. They have denominated that intense propensity which unregenerate men feel to gratify their carnal appetites and vicious passions, self-love ; whereas it might be more properly termed self-hatred or self-murder. If I am to love my neigh- bour as myself, and this “love worketh no ill to its neighbour,” then se/f-love, in the sense in which our Lord uses it, is something excellent. It is properly a disposition essential to our nature, and inseparable from our being, by which we desire to be happy, by which we seek the happiness we have not, and rejoice in it when we possess it. In a word, it is a uniform wish of the soul to avoid all evil, and to enjoy all good. Therefore, he who is wholly governed by se/f-love, pro- perly and Seripturally speaking, will devote his whole soul to God, and earnestly and constantly seek all his peace, happiness, and salvation in the enjoyment of God. But self-love cannot make me happy. I am only the subject which receives the happiness, but am not the odject that constitutes this happiness; for it is ihat eject, properly speaking, that I love, and love not only for its own sake, but also for the sake of the hap- piness which I enjoy through it. ‘No man,” saith the apostle, “ ever hated his own flesh.” But he that sinneth against God wrongeth his own soul, both of present and eternal salvation, and is so far from being governed by self-love that he is the implacable enemy of his best and dearest interests in both worlds. Verse 20. All these have I kept] I have made these precepts the rule of my life. There is a difference worthy of notice between this and our Lord’s word. He says, ver. 17, typycov, keep, earnestly, diligently, as with watch and ward; probably referring not only to the letter but to the spirit. The young man mo- destly says, all these (εφυλαξα) have I observed; I have paid attention to, and endeavoured to regulate my conduct by them. I have sept them in custody. From my youth] Several MSS., versions, and fa- lt rs dofficult for a rich A.M. 4083. things have I kept from my youth Ais, Ciymp. up: what lack I yet? = 21 Jesus said unto him, If thou wilt be perfect, * go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. 22 But when the young man heard that saying, he went away sorrowful: for he had great possessions. 23 9 Then said Jesus unto his disciples, sChap. vi. 20; Luke xii. 33; xvi. 9; Acts ii. 45; iv. 31, 35; 1 Tim. vi. 18, 19. thers, leave out these words. Grotius and Mill approve of the omission, and Griesbach leaves them in the text with a note of suspicion. Perhaps the young man meant no more than that he had in general observed them, and considered them of continual obligation. What lack I yet?) He felt a troubled conscience, and a mind unassured of the approbation of God; and he clearly perceived that something was wanting to make him truly happy. Verse 21. If thou wilt be perfect] Tedewoc εἰναι, To be complete, to have the business finished, and all hinderances to thy salvation removed, go and sell that thou hast—go and dispose of thy possessions, to which it is evident his heart was too much attached, and give to the poor—for thy goods will be a continual snare to thee if thou keep them; and thou shalt have treasure tn heaven—the loss, if it can be called such, shall be made amply up to thee in that eternal life about which thou inquirest; and come and follow me—be my dis- ciple, and I will appoint thee to preach the kingdom of God to others. This was the usual call which Christ gave to his disciples. See Matt. iv. 19; viii. 22; ix. 9; Mark ii. 14; and it is pretty evident, from this, that he intended to make him a preacher of his salvation. How many, by their attachment to filthy lucre, have lost the honour of becoming or continuing ambassadors for the Most High! See on Mark x. 21. Verse 22. Went away sorrowful] Men undergo great agony of mind while they are in suspense be- tween the love of the world and the love of their souls. When the first absolutely predominates, then they enjoy a factitious rest through a false peace: when the latter has the upper hand, then they possess true tranquillity of mind, through that peace of God that passeth knowledge. He had great possessions.| And what were these in comparison of peace of conscience, and mental rest? Besides, he had unequivocal proof that these contri- buted nothing to his comfort, for he is now miserable even while he possesses them! And so will every soul be, who puts worldly good in the place of the su- preme God. See on Mark x. 22. Verse 23. A rich man shall hardly enter] That is, into the spirit and privileges of the Gospel in this world, and through them into the kingdom of glory. Earthly riches are a great obstacle to salvation ; be- CHAP. XIX. man to enter into heaven. Verily 1 say unto you, That ta 4, “nae rich man shall hardly enter into the An. Olymp. kingdom of heaven. SEE ΡΝ 24 And again 1 say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved ? ‘Chap. xiii. 22; Mark x. 24; vi. 9, 10 1 Cor. i. 26; 1 Tim. world have not the love of the Father inthem. 1 John ii. 15. Τὸ be rich, therefore, is in general a great misfortune : but what rich man can be convinced of thist It is only God himself who, by a miracle of mercy, can do this. Christ himself affirms the diffi culty of the salvation of a rich man, with an oath, ve rily ; but who of the rich either hears or believes him! Verse 24. A camel] Instead of καμηλον, camel, six MSS. read καμιλον, cable, a mere gloss inserted by some who did not know that the other was a pro- verb common enough among the people of the east. There is an expression similar to this in the Koran. ‘©The impious, who in his arrogance shall accuse our doctrine of falsity, shall find the gates of heaven shut : nor shall he enter there tl a camel shall pass through the eye of a needle. It is thus that we shall recom- pense the wicked.” 47 Koran. Surat vii. ver. 37. It was also a mode of expression common among the Jews, and signified a thing impossible. Hence this proverb: A camel in Media dances in a cabe; a measure which held about three pints. Again, No man sees a palm tree of gold, nor an elephant passing through the eye of a needle. Because these are im- possible things. ‘“ Rabbi Shesheth answered Rabbi Amram, who had advanced an absurdity, Perhaps thou art one of the Pambidithians who can make an elephant pass through the eye of a needle; that is, says the Aruch, ‘who speak things impossible.” See Lightfoot and Schoettgen on this place. Go through] But instead of διελθειν, about eighty MSS. with several versions and fathers, have εἰσεθειν. to enter in; but the difference is of little importance in an English translation, though of some consequence to the elegance of the Greek text. Verse 25. Who can be saved?] The question of the disciples seemed to intimate that most people were rich, and that therefore scarcely any could be saved. They certainly must have attached a different mean- ing to what constitutes a rich man, to what we in ge- neral do. Who is a rich man in our Lord’s sense of the word? This is a very important question, and has not, that I know of, been explicitly answered. A rich man, in my opinion, is not one who has so many hundreds or thousands more than some of his neigh- bours; but is one who gets more than is necessary to supply all his own wants, and those of his household, cause it is almost impossible to possess them, and not | and Keeps the residue still to himself, though the poor to set the heart upon them; and they who love the |are starving through lack of the necessaries of life Vou. 1. (4 13 ) 193 The reward of those A. aban 26 But Jesus beheld them, and said unto them, With men this is but "with God all — impossible ; things are possible. 27 9 ¥ Then answered Peter and said unto him, Behold, * we have forsaken all, and fol- lowed thee ; what shall we have therefore 7 28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration, when the Son of man shall uGen. xvili. 14; Job xlii. 2; Jer. xxxii. 17; Zech. viii. 6; Luke i. 37 ; xviii. 27. VY Mark x. 28; Luke xviii. 28.——w Deut. xxxili. 9; chap. iv. 20; Luke v. 11. In a word, he is a man who gets all he can, saves all he can, and keeps all he has gotten. Speak, reason! Speak, conscience! (for God has already spoken) Can such a person enter into the kingdom of God? ALE, NOW! Verse 26. With men this is impossible] God alone can take the love of the world out of the human heart. Therefore the salvation of the rich is represented as possible only to him: and indeed the words seem to intimate, that it requires more than common exertions of Omnipotence to save a rich man. Verse 27. We have forsaken all] ‘A poor all,” says one, “a parcel of rotten nets.” No matter— they were their atu, whether rotten or sound; be- sides, they were the all they got their bread by; and such an all as was quite sufficient for that purpose : and let it be observed, that that man forsakes much who reserves nothing to himself, and renounces all expectations from this world, taking God alone for his portion. See chap. iv. 20. To forsake all, without following Christ, is the vir- tue of a philosopher. Τὸ follow Christ in profession, without forsaking all, is the state of the generality of Christians. But to follow Christ and forsake all, is the perfection of a Christian. What shall we have therefore ?] Tu apa ecar nur, What reward shall we get? This Kypke proves to be the meaning of the words from some of the best Greek writers. Verse 28. Ye which have followed me, in the rege- neration, when the Son of man shall sit in the throne of his glory, &c.| The punctuation which I have ob- served here, is that which is followed by the most eminent critics: the regeneration is thus referred to the time when Jesus shall sit on the throne of his glory, and not to the time of following him, which is utterly improper. The regeneration, παλιγγενεσια. Some refer this to the time in which the new heavens and the new earth shall be created, and the soul and body united. The Pythagoreans termed that παλιγγενεσια, when, according to their doctrine of the transmigration or metempsychosis, the scul entered into a new body, and got into a new stale of being. Clement, in his Epistle to the Corinthians, calls the restoration of the world, after the deluge, by the same name. Judging the twelve tribes] From the parallel place, 194 ST. MATTHEW. who follow Christ. δ ἃ : A. Μ. 4033 sit in the throne of his glory, * ye Wan oe also shall sit upon twelve thrones, An. Ohman judging the twelve tribes of Israel. : 29 ¥ And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive a hundred-fold, and shall inherit everlasting life. 30 * But many that are first shall be last ; and the last shall be first. * Chap. xx. 21; Luke xxii. 28, 29, 30; 1 Cor. vi. 2,3; Rev. li. 26. y Mark x. 29, 30; Luke xviii. 29, 30.— Chap. Xx. 16; xxi. 31, 32; Mark x. 31; Luke xiii. 30. Luke xxii. 28-30, it is evident that sitting on thrones, and judging the twelve tribes, means simply obtaining eternal salvation, and the distinguishing privileges of the kingdom of glory, by those who continued faithful to Christ in his sufferings and death. Judging, κρίνοντες. Kypke has shown that κρινεσθαε is to be understood in the sense of governing, presid- ing, holding the first or most distinguished place.— Thus, Gen. xlix. 16, Dan shall rupee his people, i. 6. shall preside in, or rule over them; shall occupy a chief place among the tribes. It is well known that the Judges among the Jews were moderators, captains, chief, or head men. The sense therefore of our Lord’s words appears to be, that these disciples should have those distinguished seats in glory which seem to belong peculiarly to the first confessors and martyrs. See 1 Thess. iv. 14, 16, and particularly Rey. xx. 4-6. The last-quoted passage brings into view the doc- trine of the Millennium, when Jesus, after having form- ed the new heavens and the new earth, shall reign here gloriously among his ancients 365,000 years; for the thousand years referred to above are certainly pro- phetical years, in which, it is well known, each day stands for a year. Others, of no mean note, are of opinion that the re generation means the conversion of men by the preach ing of the Gospel—that sitting on twelve thrones sig nifies the state of eminent dignity to which the apos- tles should be raised—and that judging the twelve tribes of Israel, means no more than exercising autho- rity in the Church, and dispensing Jaws to the people of God. But I confess I do not see the propriety of this application of the terms, as the following verse seems to fix the meaning mentioned above. Verse 29. Shall receive a hundredfold| Viz. in this life, in value, though perhaps not in kind; and in the world to come everlasting life. A glorious portion for a persevering believer! The fulness of Grace here, and the fulness of GLory hereafter! See on Mark x. 30. Verse 30. But many that are first, &c.] The Jews, who have been the first and most distinguished people of God, will in general reject the Gospel of my grace, and be consequently rejected by me. The Gen- tiles, who have had no name among the living, shall be brought to the knowledge of the truth, and become the first, the chief, and most exalted people of God. Cis) Parable of the labourers That this prediction of our Lord has been Literally fulfilled, the present state of the Christian and Jewish Churches sufficiently proves. ΤῸ illustrate this fully, and to demonstrate that the Jews and Gentiles were CHAP. XX. in the vineyard, now put on an egual footing by the Gospel, our Lord speaks the following parable, which has been unhap- pily divided from its connection by making it the be- ginning of a new chapter. CHAPTER XX. The similitude of the householder hiring labourers into his vineyard, to show that the Gentiles should be pre- ferred to the Jews, according to what was hinted at the close of the last chapter, 1-16. On the way going up to Jerusalem he predicts his sufferings and death, 17-19. Christ, by his answer, shows that sufferings, not worldly honours, are dignities for her sons, 20, 21. The mother of Zebedee’s children requests to be the lot of his most faithful followers, and that seats in glory can be given only to those who are pre- pared for them, 22, 23. From this our Lord takes occasion to teach the necessity of humility, and to show that those who wished to be chief must be servants of all, 24-28. On his coming to Jericho, he re- stores sight to two blind men, who, being restored, follow him, 29-34. A. M. 4033. nan OR the kingdom of heaven is An. Olymp. like unto a man that is a CCIL 1. * householder, which went out early in the morning to hire labourers into his vineyard, 2 And when he had agreed with the Ja- bourers for a ἢ penny a day, he sent them into his vineyard. 3 And he went out about the ¢ third hour, and saw others standing idle in the market-place, 4 And said unto them: Go ye also into the vineyard, ‘and whatsoever is right I will «Chap. xiii. 27; xviii. 23; xxi. 28; John xv. 1; Isa. v. 1-7; Jer. ii. 21——> The Roman penny is the eighth part of an ounce, which, after five shillings the ounce, is seven- NOTES ON CHAP. XX. Verse 1. For the kingdom of heaven is like unto a man—a householder] The very commencement of this chapter shows it to be connected with the preceding. The manner of God’s proceeding under the Gospel dispensation resembles a householder, who went out at day break, ava πρωι, together with the morning; as the light began to go out of its chambers in the east, so he went out of his bed-room to employ labourers, that they might cultivate his vineyard. This was what was called, among the Jews and Romans, the first hour; answering to six o’clock in the morning. To hire labourers] Some workmen, τῶν spyatav— for he had not got all that was necessary, because we find him going out at other hours to hire more. Verse 2. A penny] A Roman coin, as noted before, chap. xviii. 28, worth about seven-pence halfpenny or seven-pence three farthings of our money, and equal to the Greek drachma. This appears to have been the ordinary price of a day’s labour at that time. See Tobit, chap. v. 14. In 1351 the price of labour was regulated in this country by parliament ; and it is re- markable that “corn-weeders and hay-makers, without meat, drink, or other courtesy demanded,” were to have one penny per day! In 1314 the pay of a chaplain to the Scotch bishops, who were then prisoners in England, was three halfpence per day. See Fleet- 1 : ip A. M. 4033, give you. And they went their ΔΑΝ 43 way. An. Olymp. ξ CCI. 1. 5 Again he went out about the -΄΄ sixth and ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle ? 7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard ; and whatsoever is right, that shall ye receive. 8 So when even was come, the lord of the pence halfpenny, chap. xviii. 28; Hebrews iii. 7——* John xi. 9. Colossians iv. 1; 1 Corinthians xv. 58; Romans vi. 23. wood’s Chronicon Precios, p. 123, 129. This was miserable wages, though things at that time were so cheap that twenty-four eggs were sold for a penny, p. 72; a pair of shoes for four-pence, p. 71; a fat goose for two-pence halfpenny, p. 72; a hen for a penny, p. 72; eight bushels of wheat for two shillings, anda fat ox for six shillings and eight-pence! Ibid. In 1336, wheat per quarter, 2s.; a fat sheep 6d.; fat goose, 2d. ; and a pig, 1d., p. 75. Verse 3. The third hour] Nine o'clock in the morning. Market-place] Where labourers usually stood till they were hired. I have often seen labourers standing in the market places of large towns in these countries, waiting to be employed. Verse 5. The sixth hour] Twelve o'clock. hour—three o’clock in the afternoon. Verse 6. Eleventh] Five o'clock in the evening, when there was only one hour before the end of the Jewish day, which, in matters of labour, closed at szx. Verse 7. No man hath hired us.] This was the reason why they were all the day idle. And whatsoever is right, that shall ye receive.| Ye may expect payment in proportion to your /abour, and the time ye spend in it ; but this clause is wanting in some of the best MSS., versions, and fathers. Verse 8. When the even was come] Six o'clock, the 195 Ninth The reward gwen A. ee 4033. vineyard saith unto his steward, Call ἊΣ ΤΣ the labourers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 10 But when the first came, they supposed that they should have received more ; and they likewise received every man a penny. 11 And when they had received zt, they murmured against the good man of the house, 12 Saying, These last * have wrought but ST. MATTHEW. to those labourers. one hour, and thou hast made them 4, M. 4033. equal unto us, which have borne the burden and heat of the day. 13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thon agree with me for a penny ? 14 Take that thine is, and go thy way :: ~ will give unto this last, even as unto thee. 15 ‘Is it not lawful for me to do what I will with mine own? 8 Is thine eye evil, because I am good? 16 "So the last shall be first, and the first last: ? for many be called, but few chosen. © Or, have continued one hour only—— Rom. ix. 21.——4 Deut. xv. 9; Prov. xxiii. 6 ; chap. vi. 23——+ Ch. xix. 30.— Ch. xxii. 14, time they ceased from labour, and the workmen came to receive their wages. Steward] Exttpwroc. A manager of the household concerns under the master. ‘The rabbinical writers use the very same word, in Hebrew letters, for the same office, DID1WW"SN epitropos. See Kypke. Verse 11. They murmured] The Jews made the preaching of the Gospel to the Gentiles, a pretence why they should reject that Gospel; as they fondly imagined they were, and’should be, the sole objects of the Divine approbation. How they murmured because the Gentiles were made partakers of the kingdom of God; see Acts xi. 1, &c., and xv. 1, ὅσ. There are many similitudes of this kind among the Jews, where the principal part even of the phraseology of our Lord’s parable may be found. Several of them may be seen in Schoettgen. Our Lord, however, as in all other cases, has greatly improved the language, scope, design, and point of the similitude. He was, in all cases, an eminent master of the sentences. Verse 13. Friend, I do thee no wrong] 'The salva- tion of the Gentiles can in itself become no impedi- ment to the Jews; there is the same Jesus both for the Jew and for the Greek. Eternal life is offered to both throuch the blood of the cross; and there is room enough in heaven for all. Verse 15. Is it not lawful for me] As eternal life is the free gift of God, he has a right to give it in whatever proportions, at whatever times, and on what- ever conditions he pleases. Is thine eye evil] An evil eye among the Jews meant a malicious, covetous, or envious person. Most commentators have different methods of inter- preting this parable. Something was undoubtedly de- signed by its principal parts, besides the scope and design mentioned at the conclusion of the last chapter. The following, which is taken principally from the very pious Quesnel, may render it as useful to the reader as any thing else that has been written on it. The Church is a vineyard, because it is a place of labour, where no man should be idle. Each of us is engaged to Jabour in this vineyard—to work out our salvation through him who worketh in us to will and to perform. Life is but a day, whereof childhood, or the first use of reason, is the day-break or first hour, verse 1, in which we receive the first CALL. 196 The promise of the kingdom of glory is given to all those who are workers together with him, ver. 2. The second call is in the time of youth, which is most commonly idle, or only employed in dissipation and worldly cares, ver. 3. The third call is at the age of manhood. The fourth, in the decline of life, ver. 5. The fifth, when sickness and the infirmities of life press upon us. How many are there in the world who are just ready to leave it, before they properly consider for what end they were brought into it! Still adle. still unemployed in the things which concern their souls; though eternal life is offered to them, and hell moving from beneath to meet them! ver. 6. Others consider the morning the first dawn of the Gospel ; and the first call to be the preaching of Johr Baptist. The second call, the public preaching of our Lorn; and that of the apostles when they got an especial commission to the Jews, chap. x. 5, 6, together with that of the seventy disciples mentioned Luke x. 1. The third call, which was at mid-day, represents the preaching of the fulness of the Gospel after the ascen- sion of Christ, which was the meridian of evangelic glory and excellence. The fourth call represents the mission of the apos- tles to the various synagogues of the Jews, in every part of the world where they were scattered ; the history of which is particularly given in the Acts of the Apostles. The fifth call, or eleventh hour, represents the ge- neral call of the Gentiles into the Church of Christ, when the unbelieving Jews were finally rejected. What makes this interpretation the more likely is, that the persons who are addressed at ver. 7, say, No man hath hired us, i. e. We never heard the voice of a prophet announcing the true God, nor of an apostle preaching the Lord Jesus, intil now. The Jews could not use this as an argument for their carelessness abou’ their eternal interests. Verse 16. So the last shall be first, and the first last) The Grentites, who have been Jong without the true God, shall now enjoy all the privileges of the new covenant ; and the Jews, who have enjoyed these from the beginning, shall now be dispossessed of them; for, because they have rejected the Lord, he also hath re- jected them. 1 Christ foretells his A-M4033. 17 1 * And Jesus going up to An. Olymp. Jerusalem took the twelve disciples CCIL1. 3 , apart in the way, and said unto them, 18 1 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, 19 ™ And shall deliver him to the Gentiles * Mark x. 32; Luke xviii. 31; xvi. 21. John xii. 12.——! Chap. Many are called, 5.1 This clause is wanting in BL, one other, and in the Coptic and Sahidic ver- sions. Bishop Pearce thinks it is an interpolation from chap. xxii. 14. The simple meaning seems to be: As those who did not come at the invitation of the householder to work in the vineyard did not re- ceive the denarius, or wages, so those who do not obey the call of the Gospel, and believe in Christ Jesus, shall not inherit eternal life. This place seems to refer to the ancient Roman eustom of recruiting their armies. Among this cele- brated people, no one was forced to serve his country in a military capacity; and it was the highest honour to be deemed worthy of thus serving it. The youth were instructed, almost from their cradle, in military exercises. The Campus Martius was the grand field in which they were disciplined: there, they accus- tomed themselves to leaping, running, wrestling, bear- ing burdens, fencing, throwing the javelin, &c., and when, through these violent exercises, they were all besmeared with dust and sweat, in order to refresh themselves, they swam twice or thrice across the Tyber! Rome might at any time have recruited her armies by volunteers from such a mass of well-educated, hardy soldiers; but she thought proper, to use the words of the Abbé Madly, that the honour of being chosen to serve in the wars should be the reward of the accom- plishments shown by the citizens in the Campus Mar- tius, that the soldier should have a reputation to save ; and that the regard paid him, in choosing him to serve, should be the pledge of his fidelity and zeal to dis- charge his duty. The age of serving in the army was from seventeen to forty-five, and the manner in which they were chosen was the following :— After the creation of consuls, they every year named twenty-four military tribunes, part of whom must have served five years at least, and the rest eleven. When they had divided among them the command of the four legions to be formed, the consuls swmmoned to the capitol, or Campus Martius, all the citizens who, by their age, were obliged to bear arms. They drew up by tribes, and lots were drawn to determine in what order every tribe should present its soldiers. That which was the first in order chose the four citizens who were judged the most proper to serve in the war; and the six tribunes who commanded the first legion chose one of these four, whom they liked best. The tribunes of the second and third likewise made their choice one after another ; and he that remained entered into the fourth legion. A new tribe presented other four soldiers, and the second legion chose first. The 1 CHAP. XX. sufferings and death. to mock, and to scourge, and to 4,™, 4035. crucify him: and the third day he Any Gimp. shall rise again. ΞΕ ΟΣ 20 Ἵ "Then came to him the mother of ° Zebedee’s children with her sons, worship- ping him, and desiring a certain thing of him. 21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two m Chap. xxvii. 2; Mark xv. 1, 16, &c. ; Luke xxiii. 1; John xviii. 28, &c.; Acts 111. 13, Ὁ Mark x. 35, © Chap. iv. 21. third and fourth legions had the same advantage in their turns. In this manner, each tribe successively chose four soldiers, till the legions were complete. They next proceeded to the creation of subaltern offi- cers, whom the tribunes chose from among the soldiers of the greatest reputation. When the legions were thus completed, the citizens who had been called, but not chosen, returned to their respective employments, and served their country in other capacities. None can suppose that these were deemed useless, or that, because not now chosen to serve their country in the field, they were proscribed from the rights and privi- leges of citizens, much less destroyed, because others were found better qualified to serve their country at the post of honour and danger. ‘Thus many are called by the preaching of the Gospel, but few are found who use their advantages in such a way as to become ex- tensively useful in the Chureh—and many in the Church militant behave so ill as never to be admitted into the Church triumphant. But what a mercy that those who appear now to be rejected may be called in another muster, enrolled, serve in the field, or work in the vineyard! How many millions does the long- suffering of God lead to repentance ! Verse 17. And Jesus going up| From Jericho to Jerusalem, chap. xix. 15. Verse 18. The Son of man shall be betrayed] Or, will be delivered up. ‘This is the third time that our Lord informed his disciples of his approaching suffer- ings and death. This was a subject of the utmost importance, and it was necessary they should be wel’ prepared for such an awful event. Verse 19. Deliver him to the Gentiles to mock} This was done by Herod and his Roman soldiers. See Luke xxiii. 11. To scourge, and to crucify] This was done by Pilate, the Roman governor. The punishment of the cross was Roman not Jewish; but the chief priests condemned him to it, and the Romans executed the sentence. How little did they know that they were, by this process, jointly offering up that sacrifice which was to make an atonement for the Gentiles and for the Jews; an atonement for the sin of the whole world! How often may it be literally said, The wrath of man shall praise thee! Verse 20. The mother of Zebedee’s children] This was Salome. Verse 21. Grant that these my two sons} James and John. See Mark xv. 40. In the preceding chap- ter, ver. 28, our Lord had promised his disciples, that they should sit on twelve thrones, judging the twelve 197 The ambition of James ACU 401 sons ? may sit, the one on thy right ne hand, and the other on the left, in ——_—— thy kingdom. 22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of 4the cup that I shall drink of, and to be bap- tized with tthe baptism that I am baptized with? They say unto him, We are able. 23 And he saith unto them, * Ye shall drink PChap. xix. 28.——4 Chap. xxvi. 39, 42; Mark xiv. 36; Luke xxii. 42; John xviii. 11. +r Tuke xii. 50. ST. MATTHEW. and John reproved. indeed of my cup, and be baptized 4, M4033. with the baptism that I am baptized An. Guar with: but to sit on my right hand, : and on my left, is not mine to ‘ give, but τῇ shall be given to them for whom it is prepared of my Father. 24 "And when the ten heard zt, they were moved with indignation against the two brethren. 25 But Jesus called them unto him, and said, s Acts xii. 2; Rom. viii. 17; 2 Cor. i. 7; Rev. i. 9. xxv. 34. 4 Mark x. 41; Luke xxii. 24, 25. * Chap. tribes. Salome, probably hearing of this, and under- standing it literally, came to request the chief dignities in this new government for her sons; and it appears it was at their instigation that she made this request, for Mark, chap. x. 35, informs us that these brethren themselves made the request, i. e. they made it through the medium of their mother. One on thy right hand, and the other on (ΤΗΥ} left] Τ have added te pronoun in the latter clause on the authority of almost every MS. and version of repute. That the sons of Zebedee wished for ecclesiastical, rather than secular honours, may be thought probable, from the allusion that is made here to the supreme dignities in the great Sanhedrin. The prince of the Sanhedrin (Ha-nast) sat in the midst of two rows of senators or elders; on his right hand sat the person termed Ap (the father of the Sanhedrin ;) and on his left hand the Cuacuam, or sage. These persons trans- acted all business in the absence of the president. The authority of this council was at some periods very great, and extended to a multitude of matters both ecclesias- tical and civil. These appear to have been the honours which James and John sought. They seem to have strangely forgot the lesson they had learned from the transfiguration. Verse 22. Ye know not what ye ask.| How strange is the infatuation, in some parents, which leads them to desire worldly or ecclesiastical honours for their children! He must be much in love with the cross who wishes to have his child a minister of the Gospel; for, if he be such as God approves of in the work, his life will be a life of toil and suffering; he will be obliged to sip, at least, if not to drink large’ y, of the cup of Christ. Te know not what we ask, when, in getting our children into the Cuurcu, we take upon ourselves to answer for their caLu to the sacred office, and for the salvation of the souls that are put under their care. Blind parents! rather let your children beg their bread than thrust them into an office to which God has not called them ; and in which they will not only ruin their souls, but be the means of damnation to hundreds ; for if God has not sent them, they shall not profit the people at all. And to be baptized with the baptism that I am bap- tized, &c.] This clause in this, and the neat verse, is wanting in BDL, two others, (7 more in ver. 23,) Coptic, Sahidic, Ethiopic, Mr. Waertock’s Persic, Vulgate, Saxon, and all the Itala, except two. Grotius, Mill, and Bengel, think it should be omitted, and 198 Griesbach has left it out of the text in both his edi tions. It is omitted also by Origen, Epiphanius Hilary, Jerome, Ambrose, and Juvencus. According to the rules laid down by critics to appreciate a false or true reading, this clause cannot be considered as forming a part of the sacred text. It may be asked, Does not drink of my cup, convey the same idea? Does the clause add any thing to the perspicuity of the passage *? And, though found in many good MSS., is not the balance of evidence in point of antiquity against it? Baptism among the Jews, as it was per- formed in the coldest weather, and the persons were kept under water for some time, was used not only to express death, but the most cruel kind of death. See Lightfoot. As to the term cup, it was a commor. figure, by which they expressed calamities, judgments desolation, ὅσο. They say unto him, We are able.| Strange blind- ness! You can? No: one drop of this cup would sink you into utter ruin, unless upheld by the power of God. However, the man whom God has appointed to the work he will preserve in it. Verse 23. Is not mine to give, but it shall be given to them for whom it is prepared of my Father.| The common translation, in which the words, it shall be given to them, are interpolated by our translators, ut- terly changes and destroys the meaning of the passage. It represents Christ (in opposition to the whole Scrip- tures) as having nothing to do in the dispensing of rewards and punishments; whereas, our Lord only intimates that, however partial he may be to these two brethren, yet seats in glory can only be given to those who are fitted for them. No favour can prevail here ; the elevated seat is for him who is filled with the ful- ness of God. The true construction of the words is this :—ovk ecu ἐμὸν dovvat, αλλ᾽ dic ἡτοιμαςαι ὑπο Tov πατρος μου, To sit on my right hand and on my left, is not mine to give, except to them for whom it is pre- pared of my Father. According to the prediction of Christ, these brethren did partake of his afilictions : James was martyred by Herod, Acts xii. 2; and John was banished to Patmos, for the testimony of Christ, Rev. i. 9. Verse 24. When the ten heard it, they were moved} The ambition which leads to spiritual lordship is one great cause of murmurings and animosities in religious societies, and has proved the ruin of the mast flourish- ing Churches in the universe. Verse 25. Exercise domimion—and—erercise Qt i The necessity A. M-4033._ Ye know that the princes of the Gen- ie ee tiles exercise dominion over them, — and they that are great exercise authority upon them. 26 But vit shall not be so among you: but * whosoever will be great among you, let him be your minister ; 27 * And whosoever will be chief among ΤΣ] Pet. v. 3—wChap. xxiii. 11; Mark ix. 35; x. 43. xChap. xviii. 4. ¥ John xiii. 4. * Phil. ii. 7.—— Luke xxii. 27; John xiii. 14. thority upon them.] They tyrannized and exercised ar- bitrary power over the people. This was certainly true of the governments in our Lord’s time, both in the east and in the west. I have endeavoured to ex- press, as nearly as possible, the meaning of the two Greek verbs, κατακυρεευουσιν, and κατεξουσιαζουσιν ; and those who understand the genius of the language will perceive that I have not exhausted their sense, how- ever some may think that no emphasis was intended, and that these compound verbs are used for the simple κυριευεῖν and εξουσιαζειν. See Wakefield and Rosen- muller. The government of the Church of Christ is widely different from secular governments. It is founded in humility and brotherly love: it is derived from Christ, the great Head of the Church, and is ever conducted by wis maxims and spirit. When political matters are brought into the Church of Christ, both are ruined. The Church has more than once ruined the State ; the State has often corrupted the Church: it is certainly for the interests of both to be kept separate. This has already been abundantly exemplified in both eases, and will continue so to be, over the whole world, wherever the Church and State are united in secular matters. Verse 26. It shall not be so among you] Every kind of lordship and spiritual domination over the Church of Christ, like that exercised by the Church of Rome, is destructive and anti-christian. Your minister] Or, deacon, éiaxovoc. YT know no other word which could at once convey the meaning of the original, and make a proper distinction between it and doviot, or servant, in ver. 27. The office of a deacon, in the primitive Church, was to serve in the agape, or love feasts, to distribute the bread and wine to the communicants; to proclaim different parts and times of worship in the churches; and to take care of the widows, orphans, prisoners, and sick, who were provided for out of the revenues of the Church. Thus we find it was the very lowest ecclesiastical office. Deacons were first appointed by the apostles, Acts vi. 1-6; they had the care of the poor, and preached eccasionally. Verse 27. Your servant] Aovioc, the lowest secular office, as deacon was the lowest ecclesiastical office : δουλος is often put for slave. From these directions of our Lord, we may easily discern what sort of a spirit his ministers should be of. 1. A minister of Christ is not to consider himself a lord over Christ’s flock. 2. He is not to conduct the eoncerns of the Church with an imperious spirit. 3. 1 CHAP. XX. of humility. ‘ A. M. 4033. you, let him be your ser- A. D.29. vanl: An. Olymp. CCIE 1. 28 yEven as the * Son of man came not to be ministered unto, * but to min- ister, and *to give his life a ransom ° for many. 29 Ἵ ὁ And as they departed from Jericho, a great multitude followed him. bIsa. lili. 10, 11; Dan. ix. 24, 26; John xi. 51, 52; 1 Tim. ii. 6; Tit. ii. 14; 1 Pet. i. 19. © Chap. xxvi. 28 ; Rom. v. 15, 19; Heb. ix. 28.——4 Mark x. 46; Tinks xviii. 35. He is to reform the weak, after Christ’s example, more by loving instruction than by reproof or censure. 4. He should consider that true apostolic greatness con- sists in serving the followers of Christ with all the powers and talents he possesses. 5. That he should be ready, if required, to give up his life unto death, to promote the salvation of men. Verse 28. 4 ransom for many.] Avzpov ἀντι πολλῶν, or a ransom instead of many,—one ransom, or atone- ment, instead of the many prescribed in the Jewish law. Mr. Wakefield contends for the above transla- tion, and with considerable show of reason and proba- bility. The word λυτρον is used by the Septuagint for the Hebrew 1113, pidion, the ransom paid for a man’s life : see Exod. xxi. 30 ; Num. iii. 49-51; and λυτρα is used Num. xxxv. 31, where a satisfaction (Hebrew 755 copher, an atonement) for the life of a murderer is re- fused. The original word is used by Lucian in exactly the same sense, who represents Ganymede promising to sacrifice a ram to Jupiter, Avtpov ὑπὲρ exov, as a ran- som for himself, provided he would dismiss him. The whole Gentile world, as well as the Jews, be- lieved in vicarious sacrifices. Virgil, 42n. v. 85, has nearly the same words as those in the text. ‘“ Unum PRO MULTIS dabitur capuT,”’—One man must be given for many. Jesus Christ laid down his life as a ran- som for the lives and souls of the children of men. In the Codex Beze, and in most of the Itala, the Saxon, and one of the Syriac, Hilary, Leo Magnus, and Ju- vencus, the following remarkable addition is found : “ But seek ye to increase from a little, and to be less- ened from that which is great. Moreover, when ye enter into a house, and are invited to sup, do not re- cline in the most eminent places, lest a more honour- able than thou come after, and he who invited thee to supper come up to thee and say, Get down yet lower ; and thou be put to confusion. But if thou sit down in the lowest place, and one inférior to thee come after, he who invited thee to supper will say unto thee, Go and sit higher : now this will be advantageous to thee.” This is the largest addition found in any of the MSS., and contains not less than sixty words in the original, and eighty-three in the Anglo-Saxon. It may be ne- cessary to remark, that Mr. Mars/ail, in his edition of the Gothic and Saxon Gospels, does not insert these words in the text, but gives them, p. 496 of his ob- servations. This addition is at least as ancient as the fourth century, for it is quoted by Hilary, who did not die till about A. D. 367. 199 Two blind men at Jericho Ao eee 30 And, behold, 5 two blind men An. Civ. sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David. 31 And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David. ST. MATTHEW. are restored to sight 32 And Jesus ‘stood still, and aie called them, and said, What will ye a Bie. that I shall do unto you? are a 33 They say unto him, 8 Lord, that our eyes may be opened. 34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, ‘and they follow- ed him. € Ch. ix. 27, Mark x. 49; Luke xviii. 40; Psa. lxv. 2—¢ Ch. ix. 30.— Mark viii. 22-25; x. 52; chap xi. 5 Psa. exvi. 1. Verse 30. Two blind men] Mark, chap. x. 46, and Luke xviii. 35, mention only one blind man, Bartimeus. Probably he was mentioned by the other evangelists, as being a person well known before and after his cure. Blindness of heart is a disorder of which men seldom complain, or from which they desire to be delivered ; and it is one property of this blindness, to keep the person from perceiving it, and to persuade him that his sight is good. Sitting by the way side] In the likeliest place to re- ceive alms, because of the multitudes going and coming between Jerusalem and Jericho. Cried out} In the midst of judgments God remem- bers mercy. Though God had deprived them, for wise reasons, of their eyes, he left them the use of their speech. It is never so il withus, but it might be much worse: let us, therefore, be submissive and thankful. Have mercy on us| Hearing that Jesus passed by, and not knowing whether they should ever again have so good an opportunity of addressing him, they are determined to call, and call earnestly. They ask for mercy, conscious that they deserve nothing, and they ask with faith—Son of David, acknowledging him as the promised Messiah. Verse 31. The multitude rebuked them] Whenever a soul begins to ery after Jesus for light and salvution, the world and the devil join together to drown its cries, or force it to be silent. But let all such remember, Jesus is now passing by; that their souls must perish ever- lastingly, if not saved by him, and they may never have so good an opportunity again. While there is a broken and a contrite heart, let it sigh its complaints to God, till he hear and answer. They cried the more] When the world and the devil begin to rebuke, in this case, it is a proof that the sal- vation of God is nigh; therefore, let such cry out a great deal the more. Verse 32. Jesus stood) “The cry of a believing penitent,” says one, “is sufficient to stop the most merciful Jesus, were he going to make a new heaven and a new earth ; for what is all the irrational part ot God’s creation in worth, when compared with the value of one immortal soul?” See on Mark x. 50. What will ye that I shall do| Christ is at all times infinitely willing to save sinners: when the desire of the heart is turned towards him, there can be little de- lay in the salvation. What is thy wish? If it bea good one, God will surely fulfil it. Verse 33. That our eyes may be opened.| He who feels his own sore, and the plague of his heart, has no great need of a prompter in prayer. A hungry man can easily ask bread ; he has no need to go to a book to get expressions to state his wants in; his hunger tells him he wants food, and he tells this to the person from whom he expects relief. Helps to devotion, in all ordinary cases, may be of great use; in extraordinary cases they can be of little importance ; the afflicted heart alone can tell its own sorrows, with appropriate pleadings. Verse 34. So Jesus had compassion on them} Σπλαγχνισθεις, He was moved with tender pity. The tender pity of Christ met the earnest ery of the blind men, and their immediate cure was the result. They followed him.] As a proof of the miracle that was wrought, and of the gratitude which they felt to their benefactor. For other particulars of this mira- culous cure, see the notes on Mark x. 46, &c. Reader, whosoever thou art, act in behalf of thy soul as these blind men did in behalf of their sight, and thy salvation issure. Apply to the Son of David ; lose not a moment; he is passing by, and thou art passing into eternity, and probably wilt never have a more favourable opportunity than the present. The Lord increase thy earnestness and faith! CHAPTER XXI. Christ rides into Jerusalem upon an ass, and the multitude receive him joyfully, 1-11. He enters the temple, and expels the money-changers, ὅς. 12, 13. The chief priests and scribes are offended, 15. The barren fig-tree blasted, 18-22. The blind and the lame come to him and are healed, 14. Our Lord confounds them, and goes to Bethany, 16, 17. While teaching in the temple, the chief priests and elders question his authority ; he answers and confutes them, 23-27. The parable of the man and his two sons, 28-32. The parable of a vineyard let out to husbandmen, 33-42 ; applied to the priests and Pharisees, 43-453 who wish to kill him, but are restrained by the fear of the people, who acknowledge Christ for a prophet, 46 200 1 Christ rides in triumph Ss ΠΉΡΤΗΝ ND * when they drew nigh unto An. Olymp. Jerusalem, and were come to Bethphage, unto "the mount of Olives, then sent Jesus two disciples, 2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say aught unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 2 Mark xi. 1; Luke xix. 29.——> Zech. xiv. 4——* Isa. Ixii. 11; Zech. ix. 9; John xii. 15. NOTES ON CHAP. XXI. Verse 1. Bethphage] A place on the west declivity of Mount Olivet, from which it is thought the whole declivity and part of the valley took their name. It is supposed to have derived its name from the fig-trees which grew there; 3 deeth, signifying a region as well as a house, and 15 phag, a green fig. Verse 2. Ye shall find an ass tied, and a colt] Asses and mules were in common use in Palestine: horses were seldom to be met with. Our blessed Lord takes every opportunity to convince his disciples that nothing was hidden from him: he informs them of the most minute occurrence ; and manifested his power over the heart in disposing the owner to permit the ass to be taken away. Verse 3. The Lord (the proprietor of all things) hath need of ihem] Jesus is continually humbling him- self, to show us how odious pride is in the sight of God: but in his humility he is ever giving proofs of his almighty power, that the belief of his divinity may be established. Verse 4. All this was done} The word ail, in this clause, is omitted by some MSS., versions, and fa- thers. Which was spoken] The Spirit of God, which pre- dicted those things that concerned the Messiah, took care to have them literally fulfilled: 1. To show the truth of prophecy in general; and, 2. To designate Christ as the person intended by that prophecy. See the note on chap. ii. 23. Verse 5. Tell ye the daughter of Sion] The quo- tation is taken from Zech. ix. 9, but not in the precise words of the prophet. This entry into Jerusalem has been termed the triumph of Christ. It was indeed the triumph of hw- mility over pride and worldly grandeur; of poverty over affluence ; and of meekness and gentleness over rage and malice. He is coming now meek, full of kindness and com- passion to those who were plotting his destruction! He comes to deliver up himself into their hands; their king comes to be murdered by his subjects, and to make his death a ransom price for their souls! Verse 7. And put on them their clothes] Thus acknowledging him to be their fing, for this was a 1 CHAP. ΧΧΙ. mto Jerusalem 5 ° Tell ye the daughter of Sion, Αἰ 1033. Behold, thy king cometh unto thee, hs Oe meek, and sitting upon an ass, and a colt thé foal i an ass. 6 4 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and ὁ put on them their clothes, and they set him thereon. 8 And a very great multitude spread their garments in the way; f others cut down branch- es from the trees, and strewed them in the way. 4 Mark xi. 4. © 2 Kings ix. 13—— See Lev. xxiii. 40; 1 Mae. xiii. 51, &c.; 2 Mac. x. 7; Jobn xii. 13. custom observed by the people when they found that God had appointed a man to the kingdom. When Jehu sat with the captains of the army, and Elisha the prophet came, by the order of God, to anoint him king over Israel, as soon as he came out of the inner cham- ber into which the prophet had taken him to anoint him, and they knew what was done, every man took his garment, and spread it under him on the top of the steps, and blew the trumpets, saying, “ Jehu is king.” 2 Kings ix. 13. And they set him thereon.] Kat exexaficev ἐπάνω avtwv, and he sat upon them; but instead of ἐπάνω αὐτῶν, upon THEM, the Codex Bezw, seven copies of the Itala, some copies of the Vulgate, and some others, read ex’ αὐτὸν, upon him, i. e. the colt. This is most likely to be the true reading ; for we can scarcely sup- pose that he rode upon both by ¢wrns,—this would ap- pear childish; or that he rode upon both at once, for this would be absurd. Some say he sat on doth ; for “the ass that was tied up was an emblem of the Jews bound under the yoke of the law; and the colt that had not been tied represented the Gentiles who were not under the law; and that Jesus Christ’s sitting on both represented his subjecting the Jews and the Gen- tiles to the sway of his evangelical sceptre.” He who can receive this saying, let him receive it. Verse 8. Cut down branches from the trees] Car- rying palm and other branches was emblematical of victory and success. See 1 Mae. xili.51; 2 Mac. x. 7; and Rev. vii. 9. The rabbins acknowledge that the prophecy in Zechariah refers to the Messiah; so Rab. Tancum, and Yaleut Rubeni has a strange story about the ass. ‘This ass is the colt of that ass which was created in the twilight of the sixth day. This is the ass which Abraham found when he went to sacrifice his son. This is the ass on which Moses rode when he went to Egypt; and this is the ass on which the Messiah shall ride.” Some of the Jews seem to think that the zebra is intended; for according to Bab. Sanhedr. fol. 98, when Shapoor, king of Persia, said to Rabbi Samuel : “ You say your Messiah will come upon an ass; I will send hima noble horse.” To which the rabbi replied, “You have not a horse with a hundred spots (query streaks) like his ass.” See Lightfoot and Schoettgen 201 ΟΠ multitudes receive him. Ane: A088. 9 And the multitudes that went An. Olymp. before, and that followed, cried, say- a ing, Hosanna to the son of David : h Blessed is he that cometh in the name of the Lord: Hosanna in the highest. 10 ‘ And when he was come into Jerusalem, all the city was moved, saying, Who is this ? 11 And the multitude said, This is Jesus Kk the prophet of Nazareth of Galilee. ST. MATTHEW. He cleanses the temple. 12 9 1 And Jesus went into the 4,™, 4033. temple of God, and cast out all ae Oia: them that sold and bought in the temple, and overthrew the tables of the ™ money-changers, and the seats of them that sold doves, 13 And said unto them, It is written, " My house shall be called the house of prayer; ° but ye have made it a den of thieves. __& Psa. exvill. 25.— Psa. ecxvili. 26; i Mark xi. 15; Luke xix. 45; John ii. 13, 15. Luke vii. 16; John vi. 14; vii. 40; ix. 17. chap. xxiii. 39. k Chap. 11. 23 ; 1Mark xi. 11; 25. . 58. lvi. xix. 46. Luke xix. 45; John ii. 15——™ Deut. xiv. 7.— Jer. vii. 11; Mark xi. 17; Luke Verse 9. Hosanna to the son of David] When persons applied to the king for help, or for a redress of grievances, they used the word hosanna, or rather from the Hebrew 8) ΤΠ ΦΨῪΠ HosH1AH NA! Save now! or, Save, we beseech thee !—redress our grievances, and give us help from oppression! Thus both the words and actions of the people prove that they acknow- ledged Christ as their sing, and looked to him for de- liverance. How easily might he have assumed the sovereignty at this time, had he been so disposed! For instances of the use of this form of speech, see 2 Sam. xiv. 4; 2 Kings vi. 26; Psa. exvili. 25. Son of David) A well-known epithet of the Mes- siah. He who cometh in the name, &e. He who comes in the name and authority of the Most High. Hosanna in the highest) Either meaning, Let the heavenly hosts join with us in magnifying this august Being !—or, Let the utmost degrees of hosanna, of sal- vation, and deliverance, be pomienmieseed to thy peo- ple! Probably there is an allusion here to the custom of the Jews in the feast of tabernacles. During the first seven days of that feast, they went once round the altar, each day, with palm and other branches in their hands, singing Hosanna: but on the eighth day of that feast they walked seven times round the altar, singing the hosanna; and this was termed the hosanna rabha, the GREAT hosanna: i. e. Assist with the great- est succour. Probably answering to the τοῖς ὑψίστοις of the evangelist, for on this day they beg the most speedy and powerful help against their enemies, and likewise pray for a prosperous and fruitful year. See ΞΤΕΗΓΙΝ 5 Jewish Traditions, vol. ii. p. 322. Verse 10. All the city was moved] Or, the whole city was in motion. Ἐϊσεισθη, was in a tumult—they saw and heard plainly that the multitude had proclaim- ed Christ king, and Messiah. Whois this? Who is accounted worthy of this honour ? Verse 11. This is Jesus THE PROPHET] O προφητῆς, THAT prophet whom Moses spoke of, Deut. xvii. 18. 1 will raise them up a prophet—lhke unto thee, &ce. Every expression of the multitude plainly intimated that they fully received our blessed Lord as the pro- mised Messiah.—How strange is it that these same people (if the creatures of the high priest be not only intended) should, about five days after, change their hosannas for, Away with him! crucify him! crucify lim! How fickle is the multitude! Even when they get right, there is but little hope that they will continue so long. 202 Verse 12. Jesus went into the temple of God, &c.} “ Avarice,” says one, “covered with the veil of reli- gion, is one of those things on which Christ looks with the greatest indignation in his Church. Merchandize of holy things, simoniacal presentations, fraudulent ex- changes, a mercenary spirit in sacred functions ; eccle siastical employments obtained by flattery, service, or attendance, or by any thing which is instead of money; collations, nominations, and elections made through: any other motive than the glory of God; these are ali fatal and damnable profanations, of which those in the temple were only a shadow.” QuESNEL. Money-changers| Persons who furnished the Jews and proselytes who came from other countries, with the current coin of Judea, in exchange for their own. Verse 13. My house shall be called the house of prayer] This is taken from Isa. lvi. 7 But ye have made it a den of thieves.| This is taken from Jer. vii. 11. Our Lord alludes here to those dens and caves in Judea, in which the public robbers either hid or kept themselves fortified. They who are placed in the Church of Christ to serve souls, and do it not, and they who enjoy the re- venues of the Church, and neglect the service of it, are thieves and robbers in more senses than one. Our Lord is represented here as purifying his temple ; and this we may judge he did in reference to his true temple, the Church, to show that nothing that was worldly or unholy should have any place among his followers, or in that heart in which he should conde- scend to dwell. It is marvellous that these interested vile men did not raise a mob against him: but it is probable they were overawed by the Divine power, or, seeing the multitudes on the side of Christ, they were afraid to molest him. I knew a case something similar to this, which did not sueceed so well. A very pious clergyman of my acquaintance, observing a woman keeping a public standing to sell nuts, gingerbread, &e , at the very porch of his Church, on the Lord’s day, “desired her to remove thence, and not defile the house of God, while she profaned the Sabbath of the Lord.” She paid no attention to him. He warned her the next Sabbath, but still to no purpose. Going in one Lord’s day to preach, and finding her still in the very entrance, with her stall, he overthrew the stall, and scattered the stuff into the street. He was shortly after summoned to appear before the royal court, which, to its eternal 1 The priests are offended. , oe 14 And the blind and the lame = pee: came to him in the temple ; and he —_—— healed them. 15 § And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the son of David: they were sore displeased, 16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, ? Out of the mouth of babes and sucklings thou hast perfected praise ? 17 4 And he left them, and went out of the P Psa. viii. 2. 4 Mark xi. 11; John xi. 18— Mark xi. 12. reproach, condemned the action, and fined the man of God in a considerable sum of money! Verse 14. The blind and the lame came] Having condemned the profane use of the temple, he now shows the proper use of it. It is a house of prayer, where God is to manifest his goodness and power in giving sight to the spiritually Jind, and feet to the lame. The Church or chapel in which the blind and the Jame are not healed has no Christ in it, and is not worthy of attendance. Verse 15. The chief priests—were sore displeased] Or, were incensed. Incensed at what? At the purifi- cation of the profaned temple! This was a work they should have done themselves, but for which they had neither grace nor influence; and their pride and jealousy will not suffer them to permit others to do it. Strange as it may appear, the priesthood itself, in all corrupt times, has been ever the most forward to prevent a re- form in the Church. Was it because they were con- scious that a reformer would find them no better than money-changers in, and profaners of, the house of God, and that they and their system must be overturned, if the true worship of God were restored? Let him who is concerned answer this to his conscience. Verse 16. Out of the mouth of babes| The eighth Psalm, out of which these words are quoted, is applied to Jesus Christ in three other places in the new cove- nant, 1 Cor. xv. 27; Eph. i. 22; Heb. ii. 6. Which proves it to be merely a prophetic psalm, relating to the Messiah. It was a common thing among the Jews for the children to be employed in public acclamations ; and thus they were accustomed to hail their celebrated rabbins. This shouting of the children was therefore no strange thing in the land: only they were exaspe- rated, because a person was celebrated against whom they had a rooted hatred. As to the prophecy that foretold this, they regarded it not. Some imagine that babes and sucklings in the prophecy have a much more extensive meaning, and refer also to the first preachers of the Gospel of Christ. Verse 17. And he left them (καταλίπων, finally leav- ing them) and went—into Bethany ; and he lodged *herc.| Bethany was a village about two miles distant from Jerusalem, by Mount Olivet, John xi. 18; and it 1 CHAP. XXI. The barren fig tree ite i P A. M. 4033. city into “ Bethany ; and he lodged Δι δ there. An. Olymp COIL. 18 * Now in the morning, as he — returned into the city, he hungered. 19 *And when he saw ‘a fig tree in the way, he came to it, and found nothing there- on, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree witherec away. 20 “And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away ! * Mark xi. 13.—* Gr. one fig tree ——" Mark xi. 20. is remarkable that from this day till his death, which happened about six days after, he spent not one night in Jerusalem, but went every evening to Bethany, and returned to the city each morning. See Luke xxi. 37; xxii. 39; John viii. 1,2. They were about to murder the Lord of glory; and the true light, which they had rejected, is now departing from them. Lodged there.| Not merely to avoid the snares laid for him by those bad men, but to take away all suspicion of his affecting the regal power. To the end of this verse is added by the Saxon, T lepbde hi pan be Irodey mice. And taught them of the kingdom of God. This same reading is found insome MSS., Missals, and one copy of the Jtala. It appears also in Wickliff, and my old folio English MS. Bible, anv taugt bem of the kyngdom of God; and in two MS. copies of the Vul- gate, in my possession: one, duodecimo, very fairly written, in 1300; the other a large folio, probably written in the 11th or 12th century, in which the words are, Inique docebat eos de regno Dei. Anp THERE he taught them concerning the kingdom of God. Verse 18. Now in the morning, as he returned into the city] Which was his custom from the time he wholly left Jerusalem, spending only the day time teaching in the temple; see ver. 17. This was pro- bably on Thursday, the 12th day of the month Nisan. He hungered—Probably neither he, nor his disciples, had any thing but what they got from public charity ; and the hand of that seems to have been cold at this time. Verse 19. He saw a fig tree in the way] Ext τὴς odov, By the road side. As this fig tree was by the way side, it was no private property; and on this ac- count our Lord, or any other traveller, had a right to take of its fruit. For a full explanation of this difficult passage, relative to this emblematic fig tree, see on Mark xi. 13, ὅς. Let no fruit grow on thee] Can a professor, who affords Christ nothing but darren words and wishes, ex- pect any thing but his malediction? When the soul continues in unfruitfulness, the influences of grace are removed, and then the tree speedily withers from the very root. Verse 20. How soon is the fig tree withered away!) We often say to our neighbours, “ How suddenly this 203 The chief priests and elders Manes 21 Jesus answered and said unto . πὸ them, Verily I say unto you, ¥ If ———— ye have faith, and “doubt not, ye shall not only do this which is done to the fig tree, * but also if ye shall say unto this moun- tain, Be thou removed, and be thou cast into the sea; it shall be done. 22 And ¥ all things, whatsoever ye shall ask in prayer, believing, ye shall receive. 23 9% * And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and “said, By what authority doest thou these things? and who gave thee this authority ? 24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell ST. MATTHEW. question the authority of Christ me, 1, in like wise, will tell you a by what authority I do these An. Olymp. things. eke a 25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him ? 26 But if we shall say, Of men; we fear the people; ἢ for all hold John as a prophet. 27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things. 28 Ἵ But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to-day in my vineyard. ¥ Chap. xvii. 20; Luke xvii. 6. w James i. 6—*1 Cor. xiii. 2.——¥ Chap. vil.7; Mark xi. 24; Luke xi. 9; James v. 16; 1 John iii. 22; v. 14. 14; Actsiv. 7; vu. 27. Z Mark xi.27; Luke xx. 1. a Exod. i. + Chap. xiv.5; Mark vi.20; Luke xx. 6. man died! Who could have expected it so soon?” But who takes warning by these examplest What we say to-day of oTHERS, may be said to-morrow of ourseLves. Be yealsoready! Lord, increase our faith! Verse 21. If ye have faith, and doubt not] See on chap. xvii. 20. Removing mountains, and rooting up of mountains, are phrases very generally used to sig- nify the removing or conquering great difficultses— getting through perplexities. So, many of the rabbins are termed rooters up of mountains, because they were dexterous in removing difficulties, solving cases of con- science, ὅθ. In this sense our Lord’s words are to be understood. He that has faith will get through every difficulty and perplexity; mountains shall become mole- hills or plains before him. The saying is neither to be taken in its literal sense, nor is it hyperbolical: it is a proverbial form of speech, which no Jew could misunderstand, and with which no Christian ought to be puzzled. Verse 22. All things—ye shall ask in prayer, be- lieving| In order to get salvation, there must be, 1. a conviction of the want of it: this begets, 2. prayer, or warm desires, in the heart: then 3. the person asks, i. 6. makes use of words expressive of his wants and wishes: 4. believes the word of promise, relative to the fulfilment of his wants: and 5. recevves, according to the merciful promise of God, the salvation which his soul requires. Verse 23. By what authority doest thou these things ?| The things which the chief priests allude to, were his receiving the acclamations of the people as the promised Messiah, his casting the traders out of the temple, and his teaching the people publicly in it. Who gave thee this authority?) Not them: for, like many of their successors, they were neither teach- ers nor cleansers; though they had the name and the profits of the place. Verse 24. 7 also will ask you one thing] Our Lord was certainly under no obligation to answer their ques- tion: he had already given them such proofs of his Divine mission as could not possibly be exceeded, in 204 the miracles which he wrought before their eyes, and before all Judea; and, as they would not credit him on this evidence, it would have been in vain to have ex- pected their acknowledgment of him on any profession he would make. Verse 25. The baptism of John] Had John a Di- vine commission or not, for his baptism and preaching ? Our Lord here takes the wise in their own cunning. He knew the estimation John was in among the people: and he plainly saw that, if they gave any answer at all, they must convict themselves: and so they saw, when they came to examine the question. See ver. 25, 26. Verse 27. We cannot tell.] Simplicity gives a wonderful confidence and peace of mind; but double dealing causes a thousand inquietudes and troubles. Let aman do his utmost to conceal in his own heart the evidence he has of truth and innocence, to countenance his not yielding to it; God, who sees the heart, will, in the light of the last day, produce it as a witness against him, and make it his judge. We cannot tell, said they; which, in the words of truth, should have been, We will not tell, for we will not have this man for the Messiah: because, if we acknowledge John as his forerunner, we must, of ne- cessity, receive Jesus as the Christ. They who are engaged against the truth are aban- doned to the spirit of falsity, and scruple not at a lie. Pharisaical pride, according to its different interests, either pretends to know every thing, or affects to know nothing. Among such, we may meet with numerous instances of arrogance and affected humility. God often hides from the wise and prudent what he reveals unto babes ; for, when they use their wisdom only te invent the most plausible excuses for rejecting the truth when it comes to them, it is but just that they should be punished with that ignorance to which, in their own defence, they are obliged to have recourse. Verse 28. A certain man had two sons] Under the emblem of these two sons, one of whom was a liber- tine, disobedient, and insolent, but who afterwards Parable of the husbandman aie 989° He answered and said, I will 4, Olymp. not: but afterward he repented, and as WNL. 30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, ¢ Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. ς Ecclus. xix. 21.——4 Luke vii. 29, 50. f Luke iii. 12, 13. ὁ Chap. iii. 1, &c. thought on his ways, and returned to his duty ; and the second, a hypocrite, who promised all, and did nothing; our Lord points out, on the one hand, the tax-gatherers and sinners of all descriptions, who, convicted by the preaching of John and that of Christ, turned away from their iniquities and embraced the Gospel ; and, on the other hand, the scribes, Pharisees, and self- righteous people, who, pretending a zeal for the Jaw, would not receive the salvation of the Gospel. Verse 29. 7 will not] This is the general reply of every sinner to the invitations of God ; and, in it, the Most High is treated without ceremony or respect. They only are safe who persist not in the denial. Verse 30. J go, sir] This is all respect, complai- sance, and professed obedience ; but he went not: he promised well, but did not perform. What a multitude of such are in the world, professing to know God, but denying him in their works! Alas! what will such professions avail, when God comes to take away the soul 1 Verse 31. The publicans and the harlots] In all their former conduct they had said no. Now they yield to the voice of truth when they hear it, and enter into the kingdom, embracing the salvation brought to them in the Gospel. The others, who had been always professing the most ready and willing obedience, and who pretended to be waiting for the kingdom of God, did not receive it when it came, but rather chose, while making the best professions, to continue mem- bers of the synagogue of Satan. y Verse 32. John came unto you in the way of right- eousness| Proclaiming the truth, and living agreeably to it. Or, John came unto you, who are in the way of righteousness. This seems rather to be the true meaning and construction of this passage. The Jews are here distinguished from the Gentiles. The former were in the way of righteousness, had the revelation of God, and the ordinances of justice established among them ; the latter were in the way of unrighteousness, without the Divine revelation, and iniquitous in all their | conduct: John came to both, preaching the doctrine | of repentance, and proclaiming Jesus the Christ. To say that it was John who came in the way of right- eousness, and that to him the words refer, is, in my opinion, saying nothing ; for this was necessarily implied : as he professed to come from God, he must not only preach righteousness, but walk in it. ᾿ ἐ CHAP. XXI. and his twa cons 32 For “ John came unto you in the way of righteousness, and ye believed him not: ‘but the publi- ————— cans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him. 33 9 Hear another parable: There was a certain householder, £ which planted a vine- yard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandmen, and ἢ went into a far country. A. M. 4033, € Psa. ἰχχχ. 9; Cant. viii. 11; Isa. v. 1; Jer. ii. 21; Mark xii. 1; Luke xx. 9.——® Chap. xxv. 14, 15. It is very difficult to get a worldly minded and self- righteous man brought to Christ. Eavamples signify little to him. Urge the example of an eminent saint, he is discouraged at it. Show him a profligate sinner converted to God, him he is ashamed to own and follow; and, as to the conduct of the generality of the followers of Christ, it is not striking enough to impress him. John, and Christ, and the apostles preach; but, to multitudes, all is in vain. Verse 33. There was a certain householder] Let us endeavour to find out a general and practical meaning for this parable. A householder—the Supreme Being. The family—the Jewish nation. The vineyard—the city of Jerusalem. The fence—the Divine protection. The wine-press—the law and sacrificial rites. The tower—the temple, in which the Divine presence was manifested. The husbandmen—the priests and doctors of the law. Went from home—entrusted the cultiva- tion of the vineyard to the priests, &c., with the utmost confidence ; as a man would do who had the most trusty servants, and was obliged to absent himself from home for a certain time. Our Lord takes this parable from Isa. v. 1, ὅσα. ; but whether our blessed Redeemer quote from the Jaw, the prophets, or the rabbins, he reserves the liberty to himself to beautify the whole, and render it more pertinent. Some apply this parable also to Christianity, thus :— The master or father—our blessed Lord. The family —professing Christians in general. 'The vineyard— the true Church, or assembly of the faithful. The hedge—the true faith, which keeps the sacred assem- bly enclosed and defended from the errors of heathen- ism and false Christianity. The wine-press—the atonement made by the sacrifice of Christ, typified by the sacrifices under the law. The tower—the pro- mises of the Divine presence and protection. The husbandmen—the apostles and all their successors in the ministry. The going from home—the ascension to heaven. But this parable cannot go on all fours in the Christian cause, as any one may see. In the case of the hushandmen, especially it is applicable ; unless we suppose our Lord intended such as those inquisito rial Bonners, who always persecuted the true ministers of Christ, and consequently Christ himself in his members ; and to these may be added the whole train of St. Bartholomew rsecrors, and all the fire and faggot men of a certain Church, who think they de 205 The parable of the vineyard 34 And when the time of the fruit An. Olymp. drew near, he sent his servants to wee. the husbandmen, ? that they might receive the fruits of it. 35 * And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36 Again, he sent other servants more than the first ; and they did unto them likewise. 37 But last of all he sent unto them his son, saying, They will reverence my son. 38 But when the husbandmen saw the son, they said among themselves, !'This is the heir; ™ come, let us kill him, and let us seize on his inheritance. A.M. 4033. A. D. 29. ST. MATTHEW. let out to husbandmen 39 »And they caught him, and 4,™ 4033. cast him out of the vineyard, and An. Olymp. slew him. ae 40 When the lord therefore of the vineyard cometh, what will he do unto those husband- men ? 41 ° They say unto him, ? He will misera- bly destroy those wicked men, ἃ and will let out /zs vineyard unto other husbandmen, which shall render him the fruits in their seasons. 42 Jesus saith unto them, τ Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and i* is marvellous in our eyes ? iCant. vill. 11, 12—*2 Chron. xxiv. 21; xxxvi. 16; Neh. ix. 26; chap. v. 12; xxiii. 34, 37; Acts vii. 52; 1 Thess. ii. 15; Heb. xi. 36, 37.——! Psa. ii. 8; Heb. i. 2. m Psa. ii.2; chap. xxvi. 3; xxvil. 1; John x1.53; Acts iv. 27. 0 Chap. xxvi. 50, &c.; Mark xiv. 46, &c.; Luke xxii. 54, &c.; John xviii. P Luke 12, &c.; Acts ii. 23. © See Luke xx. 16. xxl. 24; Heb. 11. 3— 4 Acts xiil. 46; xv. 7; xviii. 6; xxviii. 28; Rom. ix., x., xi. t Psa. exvill. 22; Isa. xxvill. 16; Mark xii. 10; Luke xx.17; Acts iv. 11; Eph.1i.20; 1 Pet. AGA. God service by murdering. his saints. But let the persecuted take courage: Jesus Christ will come back shortly, and then he will miserably destroy those wicked men: indeed, he has done so already to several, and let out his vineyard to more faithful husbandmen. Digged a wine-press| Qpvge Anvov. St. Mark has vro/nviov, the pit under the press, into which the liquor ran, when squeezed out of the fruit by the press. Verse 34. He sent his servants| Prophets, which, from time to time, he sent to the Jewish nation to eall both priests and people back to the purity of his holy religion. Receive the fruits of it.) Alluding to the ancient custom of paying the rent of a farm in kind; that is, | by a part of the produce of the farm. This custom aneiently prevailed in most nations ; and still prevails in the highlands of Scotland, and in some other places. The Boldon book, a survey made of the state of the bishopric of Durham in 1183, shows how much of the rents was paid in cows, sheep, pigs, fowls, eggs, &c., the remaining part being made up chiefly by manual labour. Verse 35. Beat one] Ἐδειραν, took his skin off, flayed him: probably alluding to some who had been excessively scourged. Killed another, &e.] Rid themselves of the true witnesses of God by a variety of persecutions. Verse 36. Other servants] There is not a moment in which God does not shower down his gifts upon men, and require the fruit of them. Various instruments are used to bring sinners to God. ‘There are prophets, apostles, pastors, teachers: some with his gift after ihis manner, and some after that. The true disciples of Christ have been persecuted in all ages, and the greatest share of the persecution has fallen upon the ministers of his religion; for there have always been good and bad husbandmen, and the latter have perse- cuted the former. More than the first] Or, more honourable, so I think πλείονας should be translated; for, as the Sulness of 206 the time approached, each prophet more clearly and fully pointed out the coming of Christ. Our translation, which says, more than the first, conveys no meaning at all. Πλείον is the meaning 1 have given it above, in chap. vi. 25. πλεῖον τῆς τροφῆς, of More VALUE than food; and in Num. xxii. 15. πλείους καὶ ἐντιμοτέρους, persons higher in dignity and office. Verse 37. Last of all he sent—his son] This re- | quires no comment. Our Lord plainly means himself. They will reverence| Evzparnoovrat, they will re- flect upon their conduct and blush for shame because of it, when they see my son. So the Syric and Persic. Verse 38. Sazd among themselves] Alluding to the | conspiracies which were then forming against the life of | our blessed Lord, in the councils of the Jewish elders | and chief priests. See chap. xxvii. 1. Verse 39. Cast him out of the vineyard] Utterly rejected the counsel of God against themselves; and would neither acknowledge the authority of Christ, nor submit to his teaching. What a strange and unaccount- able case is this!—a sinner, to enjoy a little longer his false peace, and the gratification of his sinful appetites, rejects Jesus, and persecutes that Gospel which troubles his sinful repose. Verse 41. He will mzcrably destroy those wicked men] So, according to this evangelist, our Lord caused them to pass that sentence of destruction upon themselves which was literally executed about forty years after. But Luke relates it differently : accord- ing to him, they said μη γένοιτο, God forbid! The Codex Leicestrensis omits οὐ λέγουσιν, they say; so that the following words appear to be spoken by our Lord. Michaelis supposes that in the Hebrew origi- nal the word was 8°) waiomer, he said; for which the Greek translator might have read 1778") waiomeru. they said. Verse 42. The stone] R. Solom. Jarchi, on Micah v., Says, this stone means the Messiah, Wwnd jas: Abar- banel is of the same opinion. This seems to have 1 Christ declares the 4.M. 4033. 43 Therefore say I unto you, An. Olymp. s The kingdom of God shall be taken Cccll. 1 from you, and given to a nation bringing forth the fruits thereof. 44 And whosoever * shall fall on this stone shall be broken: but on whomsoever it shall fall, ἢ it will grind him to powder. CHAP. XXI. rejection of the Jews. 45 And when the chief priests and Pharisees had heard his para- bles, ἡ they perceived that he spake of them. 46 But when they sought to lay hands or him, they feared the multitude, because ¥ they took him for a prophet. Chap. viii. 12.— Isa. viii. 14,15; Zech. xii. 3; Luke xx. 18; Rate ix. 33; 1 Pet. ii. 8 “Isa. lx. 12; Dan, ii. 44. been originally spoken of David, who was at first re- jected by the Jewish rulers, but was afterwards chosen by the Lord to be the great ruler of his people Israel. The quotation is taken from Psa. exviii. 22. As the Church is represented in Scripture under the name of the temple and house of God, in allusion to the temple of Jerusalem, which was a type of it, 1 Cor. iii. 16; Heb. iii. 6; 1 Pet. ii. 5: so Jesus Christ is represented as the foundation on which this edifice is laid, 1 Cor. iii. 11; Eph. ii. 20, 21. The builders| The chief priests and elders of the people, with the doctors of the law. Rejected) An expression borrowed from masons, who, finding a stone, which being tried in a particular place, and appearing improper for it, is thrown aside, and another taken; however, at last, it may happen that the very stone which had been before rejected, may be found the most suitable asthe head stone of the corner. This passage, as applied by our Lord to himself, contains an abridgment of the whole doctrine of the Gospel- 1. The Zord’s peculiar work is astonishingly mani- fested in the mission of Jesus Christ. 2. He, being rejected and crucified by the Jews, became an atonement for the sin of the world. 3. He was raised again from the dead, a proof of his conquest over death and sin, and a pledge of im- mortality to his followers. 4. He was constituted the foundation on which the salvation of mankind rests, and the corner stone which unites Jews and Gentiles, beautifies, strengthens, and completes the whole building, as the head stone, or up- permost stone in the corner does the whole edifice. 5. He is hereby rendered the odject of the joy and admiration of all his followers and the glory of man. This was done by the Lord, and is marvellous in our eyes. <= 44.—The 44th verse should certainly come before ver. 43, otherwise the narration is not consecu- tive. Verse 42, The stone which the builders rejected, ts become the head of the corner, &c. Verse 44. Whosoever shall fall on this stone shall be broken, &c. This is an allusion to the punishment of stoning among the Jews. The place of stoning was twice as high as aman; while standing on this, one of the witnesses struck the culprit on the loins, so that he fell over this scaffold ; if he died by the stroke and fall, well; if not, the other witness threw a stone upon his heart, and despatched him. The stone thrown on the culprit was, in some cases, as much as two men could lift up. Tract Sanhed. and Bab. Gemara, and Lightfoot. See also the note on John viii. 7. 1 Y Luke xx. 19; John vii. 26; Rom. ii. 15. w Ver. 11; xi. 18; xii. 12; Luke vil. 16; John vii. 40. Mark He, whether Jew or Gentile, who shall not believe in the Son of God, shall suffer grievously in conse- quence ; but on whomsoever the stone (Jesus Christ) Jalls in the way of judgment, he shall be ground to powder, λικμησει avrov—it shall make him so small as to render him capable of being dispersed as chaff by the wind. This seems to allude, not only to the dread- ful crushing of the Jewish state by the Romans, but also to that general dispersion of the Jews through al] the nations of the world, which continues to the present day. This whole verse is wanting in the Codex Beze one other, five copies of the [tala, and Origen; but it is found in the parallel place, Luke xx. 18, and seems to have been quoted from Isa. viii. 14, 15. He shall be for a STONE of STUMBLING, and for ἃ ROCK OF OFFENCE to both the houses of Israel—and many among them shall stumBLE and FALL, and be BROKEN. Verse 43. Therefore say I] Thus showing them, that to them alone the parable belonged. The kingdom of God shall be taken from you—the Gospel shall be taken from you, and given to the Gentiles, who will receive it, and bring forth fruit to the glory of God. Bringing forth the fruits] As in verse 34 an allu- sion is made to paying the landlord in kind, so here the Gentiles are represented as paying God thus. The returns Which He expects for his grace are the fruits of grace ; nothing can ever be acceptable in the sight of God that does not spring from himself. Verse 45. The chief priests—perceived that he spake of them.| The most wholesome advice passes for an affront with those who have shut their hearts against the truth. When that which should lead to repentance only kindles the flame of malice and revenge, there is but little hope of the salvation of such persons. Verse 46. They sought to lay hands on him, they feared the multitude] Restraining and preventing grace is an excellent blessing, particularly where it leads to repentance and salvation ; but he who abstains from certain evils, only through fear of scandal or pun- ishment, has already committed them in his heart, and is guilty before God. The intrepidity of our Lord is worthy of admiration and imitation; in the very face of his most inveterate enemies, he bears a noble testi- mony to the truth, reproves their iniquities, denounces the Divine judgments, and, in the very teeth of destrue- tion, braves danger and death! A true minister of Christ fears nothing but God, when fis glory is con- cerned : a Aireling fears every thing, except Him whom he ought to fear. Tuis last journey of our Lord to Jerusalem is a sub- ject of great importance ; it is mentioned by all the four 207 Parable of the king who made evangelists, and has been a subject of criticusm and cavil to some unsanctified minds. He has been ac- cused of “attempting, by this method, to feel how far the populace were disposed to favour his pretensions in establishing himself as a ing in the land; or, at least, by his conduct in this business, he gave much cause for popular seditions.” Every circumstance in the case refutes this calumny. 1. His whole conduct had proved that his kingdom was not of this world, and that he sought not the honour that cometh from man. 2. He had in a very explicit manner foretold his own premature death, and particularly at this tame. 3. It is evident, from what he had said to his disciples, that he went up to Jerusalem at this time for the express purpose of being sacrificed, and not of erecting a secu- lar kingdom. 4. What he did at this time was to fulfil a declaration of God delivered by two prophets, up- wards of 700 years before, relative to his lowliness, poverty, and total deadness to all secular rule and pomp. See Isa. Ixii. 11; Zech. ix. 9. 5. All the time he spent now in Jerusalem, which was about five days, he spent in teaching, precisely in the same way he had done for three years past ; nor do we find that he uttered one maxim dissimilar to what he formerly taught, or said a word calculated to produce any sen- sation on the hearts of the populace, but that of piety towards God; and in the parable of the man and his two sons, the husbandmen and the vineyard, he spoke in such a way to the rulers of the people as to show that he knew they were plotting his destruction; and that, far from fleeing from the face of danger, or strengthening his party against his enemies, he was come to wait at the foot of the altar till his blood should be poured out for the sin of the world! 6. Had he affected any thing of a secular kind, he had now the fairest opportunity to accomplish his designs. The people had already received him as Jesus the prophet; now they acknowledge him as the Christ or Messiau, and sing the hosannah to him, as immediately appoint- ed by Heaven to be their deliverer. 7. Though, with the character of the Messiah, the Jews had connected that of secular royalty, and they now, by spreading their clothes in the way, strewing branches, &c., treat him as a royal person, and one appointed to govern the kingdom ; yet of this he appears to take no notice, farther than to show that an important prophecy was thus fulfilled : he went as usual into the temple, taught ST. MATTHEW. a marriage feast for his son the people pure and spiritual truths, withdrew at night from the city, lodged in private at Mount Olivet; and thus most studiously and unequivocally showed that his sole aim was to call the people back to purity and ho- liness, and prepare them for that kingdom of righteous ness, peace, and joy in the Holy Ghost, which he was about, by his passion, death, resurrection, ascension, and the mission of the Holy Spirit, to set up in the earth. 8. Could a person who worked such miracles as he was in the daily habit of working—miracles which proved he possessed unlimited power and uner- ring wisdom, need subterfuges, or a colouring for any design he wished to accomplish? He had only te put forth that power essentially resident in himself, and all resistance to his will must be annihilated. In short, every circumstance of the case shows at once the calumny and absurdity of the charge. But, instead of lessening, or rendering suspicious this or any other part of our Lord’s conduct, it shows the whole in a more luminous and glorious point of view; and thus the wrath of man praises him. 9. That he was a king, that he was born of a woman and came into the world for this very purpose, he took every occasion to declare; but all these declarations showed that his kingdom was spiritual: he would not even interfere with the duty of the civil magistrate to induce an ava- ricious brother to do justice to the rest of the family, Luke xii. 13, when probably a few words from such an authority would have been sufficient to have settled the business ; yet to prevent all suspicion, and to remove every cause for offence, he absolutely refused to inter- fere, and took occasion from the very circumstance to declaim against secular views, covetousness, and worldly ambition! O how groundless does every part of his conduct prove this charge of secular ambition to be! Such was the spirit of the Master: such must be the spirit of the disciple. He that will reign with Christ, must be humbled and suffer with him. This is the royal road. The love of the world, in its power and honours, is as inconsistent with the spirit of the Gospel as the love of the grossest vice. If any man love the world, the love of the Father is not in him. Reader, take occasion from this refuted calumny, to imitate thy Lord in the spirituality of his life, to pass through things temporal so as not to lose those that are eternal, that thou mayest reign with him in the glory of his kingdom. Amen. CHAPTER XXII. The parable of the marriage of a king’s son, 1-14. the lawfulness of paying tribute to Cesar, 15-22. The Pharisees and Herodians question him concerning The Sadducees question him concerning the resurrec- tion, 23-33. A lawyer questions him concerning the greatest commandment in the law, 34-40. He asks them their opinion of the Christ, and confounds them, 41-46. A\My‘s>) AND Jesus answered * and spake] 2 The kingdom of heaven is like 4; M; 4038, ἌΣ Ole unto them again by parables,}unto a certain king, which made ee Obra: : and said, a marriage for his son, -- a Luke xiv. 16; } Rev. xix. 7, 9. NOTES ON CHAP. XXII. lar to this, and another still more so in Sohar. Levit. Verse 3. The kingdom of heaven] In Bereshith| fol. 40. But these rabbinical parables are vastly Rabba, sect. 62. fol. 60, there is a parable very simi- 208 ennobled by passing through the hands of our Lord 1 Parable of the A. M. 4033. 3 And »sent forth his servants to An. Olymp. call them that were bidden to the CCIL 1 wedding : and they would not come. 4 Again, he sent forth other servants, say- ing, ° Tell them which are bidden, Behold, 1 have prepared my dinner: ¢my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of ἐδ, 5 and went their ® Mark vi. 12; Luke iii. 3; ix. 2, 6. 4Prov. ix. 2; Isa. xxv. 6. © Prov. ix. 2, 3. CHAP. XXII. marriage feast. another to 4. M. 4033 ways, one to his farm, ree his merchandise : 6 And the remnant took his servants, f and entreated them spitefully, and slew them 7 But when the king heard thereof, he was wroth : and he sent forth * his armies, and de- stroyed those murderers, and burned up their city. 8 Then saith he to his servants, The wed- © Luke xiv. 18-20; 1 Tim. vi. 10; Heb. ii. 3——f Acts v. 40 « Dan. ix. 26; Luke xix. 27. It appears from Luke, chap. xiv. 15, &c., that it was at an entertainment that this parable was originally spoken. It was a constant practice of our Lord to take the subjects of his discourses from the persons present, or from the circumstances of times, persons, and places. See chap. xvi. 6; John iv. 7-10; vi. 26,27; vii. 37. A preacher that can do so can never ve at a loss for text or sermon. A marriage for his son} A marriage feast, so the word γάμους properly means. Or a feast of inaugu- ration, when his son was put in possession of the go- vernment, and thus he and his new subjects became married together. See 1 Kings i. 5-9, 19, 25, &c., where such a feast is mentioned. From this parable it appears plain, 1. That the Kine means the great God. 2. His Son, the Lord Jesus. 3. The marriace, his incarnation, or espousing human nature, by taking it into union with himself. 4. The MARRIAGE FEAST, the economy of the Gospel, during which men are invited to partake of the blessings pur- chased by, and consequent on, the incarnation and death of our blessed Lord. 5. By those who HAD BEEN bidden, or invited, ver. 3, are meant the Jews in gene- ral, who had this union of Christ with human nature, and his sacrifice for sin, pointed out by various rites, ceremonies, and sacrifices under the law; and who, by all the prophets, had deen constantly invited to believe in and receive the promised Messiah. 6. By the ser- VANTS, we are to understand the first preachers of the Gospel, proclaiming salvation to the Jews. Joun the Baptist and the seventy disciples, (Luke x. 1,) may be here particularly intended. 7. By the orHerR ser- VaNTs, ver. 4, the apostles seem to be meant, who, though they were to preach the Gospel to the whole world, yet were to degin at JerusaLem (Luke xxiv. 47) with the first offers of mercy. 8. By their mak- ing light of it, &c., ver. 5, is pointed out their neglect of this salvation, and their preferring secular enjoy- ments, &c., to the kingdom of Christ. 9. By injuri- ously using some, and slaying others, of his servants, ver. 6, is pointed out the persecution raised against the apostles by the Jews, in which some of them were martyred. 10. By sending forth his troops, ver. 7, is meant the commission given to the Romans against Judea; and, burning up their city, the total destruc- ton of Jerusalem by Titus, the son of Vespasian, which happened about forty-one years after. On this parable it is necessary to remark, 1. That man was made at first in unzon with God. 2. That Vou. I. ¢ I) sin entered in, and separated between God and man. 3. That as there can be no holiness but in union with God, and no heaven without holiness, therefore he pro- vided a way to reconcile and reunite man to himself. 4. This was effected by Christ’s uniting himself to human nature, and giving his Spirit to those who de- lieve. 5. That as the marriage union is the closest, the most intimate, solemn, and excellent, of all the con- nections formed among mortals, and that they who are thus united in the Lord are one flesh ; so that mysti- cal union which is formed between God and the soul through Jesus Christ, by the Eternal Spirit, is the closest, most intimate, solemn, and excellent, that can be conceived ; for he who is thus joined unto the Lord is one spirit. 6. This contract is made freely: no man can be forced to it, for it is a union of will to wil, heart to heart ; and it is by willing and consent- ing that we come unto God through his Son. 7. That if this marriage do not take place here, an eternal separation from God, and from the glory of his power, shall be the fearful consequence. 8. That there are three states in which men run the risk of living with- out God and losing their souls. Ist. That of a soft, idle, voluptuous life, wherein a man thinks of nothing but quietly to enjoy life, conveniences, riches, private pleasures, and public diversions. They made light of it. Qdly. That of a man wholly taken up with agri- cultural or commercial employments, in which the love of riches, and application to the means of acquiring them, generally stifle all thoughts of salvation. One went to his own field, and another to his traffic. 3dly. That of a man who is openly unjust, violent, and out- rageously wicked, who is a sinner by profession, and not only neglects his salvation, but injurtously treats all those who bring him the Gospel of reconciliation. Seizing his servants, they treated them injuriously, &c. Verse 4. Fatlings] Ta σιτιςα" properly, fatted rams, or wethers, 2 Sam. vi. 13; 1 Chron. xv. 26. Verse 7. But when the king] Himseur: or, this very king. I have added εκεινος on the authority of nine of the most ancient MSS. and nearly one hun- dred others ; the later Syriac, six copies of the tala. and some of the fathers. Several printed editions have it, and Griesbach has received it into the text. Verse 8. Were not worthy.) Because they made light of it, and would not come ; preferring earthly things to heavenly blessings. Among the Mohamme- dans, refusal to come to a marriage feast, when in- vited, is considered a breach of the law of God. He , 209 The man without A.M. 4033. ding is ready, but they which were An. Olymp. bidden were not ἢ worthy. ἘΠ 9. Go ye therefore into the high- ways, and as many as ye shall find, bid to the marriage. 10 So those servants went out into the high- ways, and ‘ gathered together all, as many as they found, both bad and good: and the h Chap. x. 11, 13; Acts xiii. 46——i Chap. xiii. 36, 47; Isa. xlix. 22; Ix. 3, 4 DAYAH, vol. iv. p. 91. Any one that shall be invited to a dinner, and does not accept the invitation, disobeys God, and his messenger: and any one who comes un- invited, you may say is a thief, and returns a plunderer. —Mischat ul Mesabih. It was probably considered in this light among all the oriental nations. This ob- servation is necessary, in order to point out more for- cibly the inzguity of the refusal mentioned in the text. A man may be said to be worthy of, or fit for, this marriage feast, when, feeling his wretchedness and misery, he comes to God in the way appointed, to get an entrance into the holiest, by the blood of Jesus. Verse 9. Go ye therefore into the highways] Διεξοδους τῶν οδων, cross or by-paths ; the places where two or more roads met in one, leading into the city, where people were coming together from various quarters of the country. St. Luke adds hedges, to point out the people to whom the apostles were sent, as either mzser- able vagabonds, or the most indigent poor, who were wandering about the country, or sitting by the sides of the ways and hedges, imploring relief. This verse points out the final rejection of the Jews, and the calling of the Gentiles. It was a custom among the Jews, when a rich man made a feast, to go out and invite in all destitute travellers. See in Rab. Beracoth, fol. 43. As many as ye shall find, bid to the marriage] God sends his salvation to every soul, that all may believe and be saved. Verse 10. Gathered together all—both bad and good] By the preaching of the Gospel, multitudes of souls are gathered into what is generally termed the visible Church of Christ. This Church is the rioor, where the wheat and the chaff are often mingled, chap. iii. 12. The rieup, where the bastard wheat and the true grain grow together, chap. xiii. 26,27. The nev, which collects of all kinds, both good and bad, chap. xiii. 48. The novuse in which the wise and foolish are found, chap. xxv. 1, ὅθ. And the roxp, in which there are both sheep and goats, chap. xxv. 33, &e. Verse 11. When the king came] When God shall come to judge the world. Wedding garment] Among the orientals, long white robes were worn at public festivals ; and those who appeared on such occasions with any other gar- , nts were esteemed, not only highly culpable, but worthy of punishment. Our Lord seems here to allude to Zeph. i. 7, 8, The Lord hath prepared a SacriFice, he hath BIDEN his guests. And it shall come to pass, in the day of the Lord’s sacrifice, that I will punisu the princes, and the KING’S CHILDREN, and ALL sUcH as are clothed with STRANGE APPAREL. The person who 210 ST. MATTHEW. the wedding garment wedding was furnished with 4,3 al 4083 ests. An. Olymp gu CCIL.1 11 And when the king came in to see the guests, he saw there a man * which had not on a wedding garment : 12 And he saith unto him, Friend, how camest thou in hither, not having a wedding garment ? And he was speechless. k2 Cor. v. 3; Eph. iv. 24; Col. 11. 10,12; Rev. ii. 4; xvi. 15; xix. 8. invited the guests prepared such a garment for each, for the time being; and with which he was furnished on his application to the ruler of the feast. It was this which made the conduct of the person mentioned in the text inexcusable; he might have had a proper marriage garment, if he had applied for it. To afford accidental guests clothing suitable to a marriage feast, was a custom among the ancient Greeks. Homer relates that Telemachus, and the son of Nestor, arriving at Lacedemon when Menelaus was making a marriage feast for his son and daughter. were accommodated with garments suited to the ocea- sion, after having been bathed and anointed. Tove δ᾽ eet ovy ὅρωμαι λουσαν Kat χρισαν ελαιῳ, Auge δ᾽ apa χλαινας ovdac βαλον nde χιτωνας, E¢ pa ϑρονους εζοντο παρ᾽ Ατρειδην Μενελαον Odyss. 1. iv. ver. 49-51. They entered each a bath, and by the hands Of maidens laved, and oiled, and clothed again With shaggy mantles and resplendent vests, Sat both enthroned at Menelaus’ side. Cowper. Among the Asiaties, garments called caftans, great numbers of which each nobleman has ordinarily ready in his wardrobe, are given to persons whom he wishes to honour: to refuse to accept or wear such a dress would be deemed the highest insult. This marriage feast or dinner (the communication of the graces of the Gospel in this life) prepares for the marriage supper of the Lamb, Rev. xix. 7, 8, 9, the enjoyment of eternal blessedness in the kingdom of glory. Now, as without holiness no man can see the Lord, we may at once perceive what our Lord means by the marriage garment—it is HOLINESS of heart and life: the text last quoted asserts that the fine, white, and clean linen (alluding to the marriage garment above mentioned) was an emblem of the RIGHTEOUSNESS of the saints. Mark this expression : the righteousness, the whole external conduct, regu lated according to the will and word of God. Of the SAINTS, the holy persons, whose souls were purified by the blood of the Lamb. Verse 12. He saith unto him, Friend] Rather, com- panion: so eraipe should be translated. As this man represents the state of a person in the visible Church, who neglects to come unto the master of the feast for a marriage garment, for the salvation which Christ has procured, he cannot be with any propriety called a friend, but may well be termed a companion, as being a member of the visible Church, and present at all those ordinances where Christ’s presence and blessing are ¢ ie} The Pharisees take A.M. 4033.13 Then said the king to the’ser- An, Olymp. vants, Bind him hand and foot, and take him awav. and cast him | into outer darkness; there shall be weeping and gnashing of teeth. 14 ™ For many are called, but few are chosen. 15 Ἵ" Then went the Pharisees, and took 1Chap. viii. 12——™ Chap. xx. 16. found, by all those who sincerely wait upon him for salvation. How camest thou in hither] Why profess to be called by my name while living without a preparation for my kingdom? He was speechless.) Ἐφιμωϑη, he was muzzled, or gagged. He had nothing to say in vindication of his neglect. There was a garment provided, but he neither put it on, nor applied for it. His conduct, therefore, was in the highest degree insulting and indecorous. As this man is the emblem, by general consent, of those who shall perish in the last day, may we not ask, without offence, Where does the doctrine of absolute reprobation or preterition appear in his case ὃ If Christ had never died for him, or if he had applied for the garment, and was refused, might he not well have alleged this in behalf of his soul ’—and would not the just God have listened to it? But there is not the smallest excuse for him: Christ died, the sacrifice was offered, for him; the ministers of the Gospel invited him ; the Holy Spirit strove with him; he might have been saved, but he was not: and the fault lies so ab- solutely at his own door that the just God is vindicated in his conduct, while he sends him to hell, not for the lack of what Ife could not get, but for the lack of what he might have had, but either neglected or refused it. Then said the king to the servants] To the minis- tering angels, executors of the Divine will. Cast him into outer darkness] The Jewish mar- rlages were performed in the night season, and the hall where the feast was made was superbly illuminated ; the outer darkness means, therefore, the darkness on the outside of this festal hall; rendered still more gloomy to the person who was suddenly thrust out into it from such a profusion of light. See all this largely treated of on chap. viii. 12. Verse 14. Many are called, &c.] This verse is want- ing in one of Colbert’s MSS., marked 33 in Griesbach. See the note on chap. xx. 16. Many are called by the preaching of the Gospel into the outward commu- nion of the Church of Christ ; but few, comparatively, are chosen to dwell with God in glory, because they do not come to the master of the feast for a marriage garment—for that holiness without which none can see the Lord. This is an allusion to the Roman cus- tom of raising their militia; all were mustered, but only those were chosen to serve, who were found pro- per. See the note on chap. xx. 16. Reader! examine thy soul, and make sure work for eternity ! Verse 15. In his talk.] Ev λογῳ, by discourse : in- ending to ask him subtle and ensnaring questions ; his answers to which might involve him either with the Roman government, or with the great Sanhedrin. 1 CHAP. XXII. counsel against Jesus. counsel how they might entangle 4, Μ΄ 4033. him in Avs talk. An. Olymp. 16 And they sent out unto him ee their disciples with the Herodians, saying, Mas. ter, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man : for thou regardest not the person of men " Mark xii. 13; Luke xx. 20. Verse 16. The Herodians| For an account of this sect, see the note on chap. xvi. 1. The preceding parable had covered the Pharisees with confusion: when it was ended they went out, not to humble them- selves before God, and deprecate the judgments with which they were threatened; but to plot afresh the destruction of their teacher. The depth of their malice appears, 1. In their mode of attack. They had often questioned our Lord on matters concerning re/- gion; and his answers only served to increase his reputation, and their confusion. They now shift their ground, and question him concerning state affairs, and the question is such as must be answered ; and yet the answer, to all human appearance, can be none other than what may be construed into a crime against the people, or against the Roman government. 2. Their profound malice appears farther in the choice of their companions in this business, viz. the Herodians. Herod was at this very time at Jerusalem, whither he had come to hold the passover. Jesus, being of Nazareth, which was in Herod’s jurisdiction, was considered as his subject. Herod himself was extremely attached to the Roman emperor, and made a public profession of it: all these considerations engaged the Pharisees to unite the Herodians, who, as the Syriac intimates, were the domestics of Herod, in this infernal plot. 3. Their profound malice appears, farther, in the praises they gave our Lord. Teacher, we know that thou art true, and teachest the way of God. This was indeed the real character of our blessed Lord; and now they bear testimony to the ¢ru¢h, merely with the design to make it subserve their bloody purposes. Those whose hearts are influenced by the spirit of the wicked one never do good, but when they hope to accomplish evil by it. Men who praise you to your face are ever to be suspected. The Italians have a very expres- sive proverb on this subject :— Ché ti fa earezze pit che non suole, O t’ ha ingannato, o ingannar ti vuole. He who caresses thee more than he was wont to do, has either DECEIVED thee, or is ABOUT ΤῸ Do IT. 1 have never known the sentiment in this proverb to fail; and it was notoriously exemplified in the pre- sent instance. Flatterers, though they speak the truth, ever carry about with them a dase or malicious soul. 4. Their malice appears still farther in the ques- tion they propose. Is it lawful to gwe tribute to Cesar, or not ?2—ver. 17. The constitution of the Jewish republic, the expectations which they had of futura glory and excellence, and the diversity of opinions which divided the Jews on this subject, rendered an answer to this question extremely difficult :— 211 The question about A.M. 4033. 17 Tell us therefore, What think- AR Gare: est thou? Is it lawful to give tribute unto Cesar, or not? 18 But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? 19 Show me the tribute money. And they brought unto him a ¢ penny. °Luke ii. 1; John viii. 33; Acts v. 37——? Chap. xvii. 24 ; Mark xii. 15, 16. 1. In the presence of the people, who professed to have no other king but God, and looked on their inde- pendence as an essential point of their religion. 2. In the presence of the Pharisees, who were ready to stir up the people against him, if his decision could be at all construed to be contrary to their prejudices, or to their religious rights. 3. In the presence of the Herodians, who, if the answer should appear to be against Cesar’s rights, were ready to inflame their master to avenge, by the death of our Lord, the affront offered to his master the emperor. 4. The answer was difficult, because of the different sentiments of the Jews on this subject; some main- taining that they could not lawfully pay tribute to a heathen governor : while others held that as they were now under this strange government, and had no power to free themselves from it, it was lawful for them to pay what they had not power to refuse. 5. The answer was difficult, when it is considered that multitudes of the people had begun now to receive Jesus as the promised Messiah, who was to be the de- liverer of their nation from spiritual and temporal oppression, and therefore had lately sung to him the Hosanna Rabba: see chap. xxi. 9. If then he should decide the question in Cesar’s favour, what idea must the people have of him, either as zealous for the law, or as the expected Messiah? If against Cesar, he is ruined. Who that loved Jesus, and was not convinced of his sovereign wisdom, could help trembling for him in these circumstances ὦ Jesus opposes the depth of his wisdom to the depth of their malice, and manifests it :—1. By wnmasking them, and showing that he knew the very secrets of their hearts. Yeuypocrites! why tempt ye me? i.e. why do ye try me thust This must cover them with confusion, when they saw their motives thus disco- vered ; and tend much to lessen their influence in the sight of the people, when it was manifest that they acted not through a desire to receive information, by which to regulate their conduct, but merely to ensnare and ruin him. 2. Christ shows his profound w2sdom in not attempt- ing to discuss the question at large; but settled the business by seizing a maxim that was common among all people, and acknowledged among the Jews, That the prince who causes his image and titles to be stamped on the current coin of a country, is virtually acknow- ledged thereby as the governor. See Maimon. Gezel. c. v. in Wetstein. When Sultan Maumoup, king of Maveralnahar, Turquestan, and the Indies, wished to seize on the dominions of SrmeH, queen of Persia, 212 ST. MATTHEW. paying tribute answered. 5 A. M. 4033. 20 And he saith unto them, ΠΩΣ Whose zs this image and * super- Ane ae scription ? pats τ 21 They say unto him, Cesar’s. Then saith he unto them, * Render therefore unto Cesar, the things which are Cesar’s; and unto God, the things that are God’s. 4In value seven-pence halfpenny : chap. xx. 2——* Or, inscrip tion. sChap. xvii. 25; Rom. xiii. 7. who governed in the place of her young son Meged- edde-vilet, about A. D. 999, he sent an ambassador to her with the following order: You must acknowledge me for your KING, cause the kootbah to be read, i. e. pray for me in all the mosques of the kingdom, and GET YOUR MONEY recoined, with the IMPRESSION THAT Is ON MINE: thus denoting that she must become ab- solutely subject to him. See Bibliot. Orient. de Galand. p. 453. Esau Afghan carried his conquest into Bhatty, into the viceroyalty of Bengal, and caused the kootbah to be read, and coin to be struck in the name of the Emperor Akbar. Ayeen Akbery, vol. ii p- 5. See also p. 38, 92, 94, 130, 139, 187. Verse 19. They brought unto him a penny.] A de- narius: probably the ordinary capitation tax, though the poll tax in the law, Exod. xxx. 13, 14, was half a shekel, about twice as much as the denarius. The Roman denarius had the emperor’s image with a proper legend stamped on one side of it. It was not there- fore the sacred shekel which was to be paid for the repairs of the temple which was now demanded, but the regular tribute required by the Roman government. Verse 20. Whose is this image and superscription 3] He knew well enough whose they were ;*but he showed the excellency of his wisdom, 3dly, in making them answer to their own confusion. They came to ensnare our Lord in his discourse, and now they are ensnared in their own. He who digs a pit for his neighbour ordinarily falls into it himself. Verse 21. They say unto him, Cesar’s.] The image was the head of the emperor; the superscription, his titles. Junius Cmsar was the first who caused his image to be struck on the Roman coin. Tiberius was emperor at this time. Render therefore unto Cesar] The conclusion is drawn from their own premises. You acknowledge this to be Cesar’s coin; this coin is current in your land; the currency of this coin shows the country to be wnder the Roman government ; and your acknow- ledgment that it is Cesar’s proves you have submitted. Don’t therefore be wnjust; but render to Cesar the things which you acknowledge to be his; at the same time, be not impious, but render unto God the things which belong to God. This answer is full of consummate wisdom. It establishes the limits, regulates the rights, and distin- guishes the jurisdiction of the two empires of heaven and earth. The image of princes stamped on their coin denotes that temporal things belong all to their government. The image of God stamped on the soul denotes that all its faculties and powers belong to the Most High, and should be employed in his service. 1 The question of the Sadducees A.M, 1033. 22 When they had heard these Δα, Oya. words, they marvelled, and left him, —— and went their way. 23 %'The same day came to him the Sad- ducees, "which say that there is no resurrec- tion, and asked him, 24 Saying, Master, ἡ Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. 25 ~ Now there were withus seven brethren: and the first, when he had married a wife, deceased ; and, having no issue, left his wife unto his brother : * Mark xii. 18; Luke xx. 27. “ Acts xxiii. 8. xxv. 5. ¥ Deut. But while the earth is agitated and distracted with the question of political rights and wrongs, the reader will naturally ask, What does a man owe to Cesar ?— to the civil government under which he lives? Our Lord has answered the question—That which 1s Ce- sar’s. But what is it that 1s Cesar’st 1. Honour. 2. Obedience. And 3. Tribute. 1. The civil government under which a man lives, and by which he is protected, demands his honour and reverence. 2. The laws which are made for the suppression of evil doers, and the maintenance of good order, which are calculated to promote the benefit of the whole, and the comfort of the individual should be religiously obeyed. 3. The government that charges itself with the support and defence of the whole, should have its unavoidable ex- penses, however great, repaid by the people, in whose behalf they are incurred; therefore we should pay tribute. But remember, if Cesar should intrude into the things of God, coin a new creed, or broacha new Gospel, and affect to rule the conscience, while he rules the state, in these things Cesar is not to be obeyed ; he is taking the things of God, and he must not get them. Give not therefore God’s things to Cesar, and give not Cesar’s things to God. That which belongs to the commonwealth should, on no account whatever, be devoted to religious uses; and let no man think he has pleased God, by giving that to charitable or sacred uses which he has purloined from the state. The tribute of half a shekel, which the law, (Exod. xxx. 13, 14,) required every person above twenty years of age to pay to the temple, was, after the destruction of the temple, in the time of Vespasian, paid into the emperor’s exchequer. This sum, Melancthon supposes, amounted annually to THREE TONS OF GOLD. Verse 22. When they had heard these words, they marvelled] And well they might—never man spake like this man. By this decision, Cxsar is satisfied—he gets jus own to the uttermost farthing. Gop is glori- jred—his honour is in every respect secured. And the fLOPLE are edified—one of the most difficult questions that could possibly come before them is answered in such a way as to relieve their consciences, and direct their conduct. See L’Evangile Medilé, and see my discourse entitled, The Rights of God and Cesar. 1 CHAP. XXII. concerning the resurrection 26 Likewise the second also, and 4, 4033 the third, unto the * seventh: An. Olymp 27 And last of all, the woman take died also: 28 Therefore, in the resurrection, whose wife shall she be of the seven? for they all had her. 29 Jesus answered and said unto them, Ye do err, ¥ not knowing the scriptures, nor the power of God. 30 Forin the resurrection, they neither marry, nor are given in marriage, but *are as the an gels of God in heaven. ¥ Tob. ili. 8 ——* Gr. seven —-¥ John xx. 9. 11 John 11. 2. Verse 23. The same day] Malice is ever active ; let it be defeated ever so often, it returns to the charge. Jesus and his Gospel give no quarter to vice; the vicious will give no quarter to him or it. The Saddecees] For an account of these see on chap. xvi. 1. Verse 24. Raise up seed unto his brother.| This law is mentioned Deut. xxv. 5. The meaning of the ex- pression is, that the children produced by this marriage should be reckoned in the genealogy of the deceased brother, and enjoy his estates. The word seed should be always translated children or posterity. There is a law precisely similar to this among the Hindoos. Verse 25. Seven brethren] It is very likely that the Sadducees creased the number, merely to make the question the more difficult. Verse 28. Whose wife shall she be of the seven 3) The rabbins have said, That if a woman have two husbands in this world, she shall have the first only restored to her in the world to come. Sohar. Genes. fol. 24. The question put by these bad men is well suited to the mouth of a libertine. Those who live without God in the world have no other god than the world ; and those who have not that happiness which comes from the enjoyment of God have no other plea- sure than that which comes from the gratification of sensual appetites. The stream cannot rise higher than the spring: these men, and their younger brethren, atheists, deists, and libertines of all sorts, can form no idea of heaven as a place of blessedness, unless they can hope to find in it the gratification of their sensual desires. On this very ground Mohammed built his paradise. Verse 29. Ye doerr] Or, Ye are deceived—by your impure passions: not knowing the scriptures, which assert the resurrection :—nor the miraculous power of God (την δυναμιν Tov Θεοῦ) by which it is to be effected. In Avoda Sara, fol. 18, Sanhedrin, fol. 90, it is said : “hese are they which shall have no part in the world to come: Those who say, the Lord did not come from heaven; and those who say, the resurrection cannot be proved out of the law.” Their deception appeared in their supposing, that if there were a resurrection, men and women were to marry and be given in marriage as in this life ; which 213 The resurrection proved, A. M. 4033. . eins 31 But as touching the resurrec- An. Olymp. tion of the dead, have ye not read ————— that which was spoken unto you by God, saying, 32 11 am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. 33 And when the multitude heard this, » they were astonished at his doctrine. ST. MATTHEW. and the Sadducees confounded. 34 Ἵ ° But when the Pharisees 4, 1033. had heard that he had put the An. Olymp CCIL 1 Sadducees to silence, they were gathered together. 35 Then one of them, which was ἃ a lawyer, asked him a question, tempting him, and saying, 36 Master, which is the great commandment in the law? 37 Jesus said unto him, ® Thou shalt love a Exod. iii. 6, 16; Mark xii. 26; Luke xx. 37; Acts vil. 32; Heb. xi. 16.— Chap. vii. 28.—* Mark xii. 28.—4 Luke x. 25. © Deut. vi. 5; x. 12; xxx. 6; Luke x.27; 1 Sam. vii. 3; 2 Kings x.31; Psa.cxix.2; 1Tim.i. 5; 1 John iv. 7,8, 17, 18, 20, 21. our Lord shows is not the case: for men and women there shall be like the angels of God, immortal, and free from all human passions, and from those propen- sities which were to continue with them only during this present state of existence. There shall be no death ; and consequently no need of marriage to main- tain the population of the spiritual world. Verse 31. Have ye not read| This quotation is taken from Exod. iii. 6, 16; and as the five books of Moses were the only part of Scripture which the Sadducees acknowledged as Divine, our Lord, by confuting them from those books, proved the second part of his asser- tion, ‘‘ Ye are ignorant of those very scriptures which ye profess to hold sacred.” Verse 32. I am the God of Abraham] Let it be ob- served, that Abraham was dead upwards of 300 years before these words were spoken to Moses: yet sill God calls himself the God of Abraham, ἄς. Now Christ properly observes that God is not the God of the dead, (that word being equal, in the sense of the Sadducees, to an eternal annihilation,) but of the liv- ing; it therefore follows that, if he be the God of Abraham, Isaac, and Jacob, these are not dead, but alive; alive with God, though they had ceased, for some hundreds of years, to exist among mortals. We may see, from this, that our Lord combats and confutes another opinion of the Sadducees, viz. that there is neither angel nor sprit; by showing that the soul is not only immortal, but lives with God, even while the body is detained in the dust of the earth, which body is afterwards to be raised to life, and united with its soul by the miraculous power of God, of which power they showed themselves to be ignorant when they de- nied the possibility of a resurrection. Verse 33. The multitude—were astonished at his doctrine.| God uses the infidelity of some for the edification of others. Had no false doctrine been broached in the world, we had not seen the full evi- dence of the true teaching. The opposition of deists and infidels has only served to raise up men in behalf of the truth of God, who not only have refuted them, but shown, at the same time, that the sacred testimo- nies are infinitely amiable in themselves, and worthy of allaeceptation. Truth always gains by being opposed. Verse 34. They were gathered together.] Em to avto—they came together with one accord, or, for the same purpose ; 1. e. of ensnaring him in his discourse, as the Sadducees had done, verse 23. The Codex Beze and several of the Iiala have ex’ αὐτὸν, against tim. amen togiore tnto oon.—Old MS. Eng. Bib. 214 Verse 35. A lawyer] Νόμικος, a teacher of the law. What is called Jawyer, in the common translation, con- veys a wrong idea to most readers: my old MS. ren- ders the word in the same way I have done. These teachers of the law were the same as the scribes, or what Dr. Wotton calls letter-men, whom he supposes to be the same as the Karaites, a sect of the Jews who rejected all the traditions of the elders, and ad- mitted nothing but the written word. See Wotton’s Mishna, vol. i. p. 78. These are allowed to have kept more closely to the spiritual meaning of the law and prophets than the Pharisees did; and hence the ques- tion proposed by the lawyer, (Mark xii. 28, calls him one of the scribes,) or Karaite, was of a more spiritual or refined nature than any of the preceding. Verse 36. Which is the great commandment] We see here three kinds of enemies and false accusers of Christ and his disciples ; and three sorts of accusations brought against them. 1. The Herodians, or politi- cians and courtiers, who form their questions and ac- cusations on the r7ghts of the prince, and matters of state, ver. 16. 2. The Sadducees, or libertines, who found theirs upon matters of religion, and articles of faith, which they did not credit, ver. 23. 3. The Pharisees, lawyers, scribes, or Karaites, hypocritical pretenders to devotion, who found theirs on that vital and practical godliness (the love of God and man) of which they wished themselves to be thought the sole proprietors, ver. 36. Verse 37. Thou shalt love the Lord] This is a sub- ject of the greatest importance, and should be wel! understood, as our Lord shows that the whole of true religion is comprised in thus loving God and our neighbour. It may not be unnecessary to inquire into the literal meaning of the word love. Ayary, from ἀγαπάω, I love, is supposed to be compounded either of ayay and rote, to act vehemently or intensely ; or, from ayew κατα πᾶν, because love is always active, and will act m every possible way ; for he who loves is, with all his affection and desire, carried forward to the beloved object, in order to possess and enjoy it. Some derive it from ayav and ravecdat, to be completely at rest, or, to be intensely satisfied ; because he who loves is su- premely contented with, and rests completely satisfiea in, that which he loves. Others, from aya: and rao, because a person eagerly embraces, and vigorously holds fast, that which is the object of his love. Lastly, others suppose it to be compounded of ayaw, J adie. and παύομαι, I rest, because that which a man loves 1 Love to God the great oie the Lorp thy God with all thy heart, An. Olymp. and with all thy soul, and with all CCIL.1. : a. thipemind. intensely he rests in, with fired admiration and con- templation. So that genuine love changes not, but always abides steadily attached to that which is loved. Whatever may be thought of these etymologies, as being either just or probable, one thing will be evident to all those who know what Jove means, that they throw much light upon the subject, and manifest it in a variety of striking points of view. The ancient author of a MS. Lexicon in the late French king’s library, under the word ayarn, has the following definition :— Ασπαςος προϑεσις ext τὴ φιλια του φιλουμενου---οΟΣυμψυχίια. “A pleasing surrender of friendship to a friend :—an identity or sameness of soul.” A sovereign prefer- ence given to one above all others, present or absent : a concentration of all the thoughts and desires in a single object, which a man prefers to all others. Apply this definition to the love which God requires of his creatures, and you will have the most correct view of the subject. Hence it appears that, by this love, the soul eagerly cleaves to, affectionately admires, and con- stantly rests in God, supremely pleased and satisfied with him as its portion: that it acts from him, as its author ; for him, as its master; and to him, as its end. That, dy it, all the powers and faculties of the mind are concentrated in the Lord of the universe. That. by it, the whole man is willingly surrendered to the Most High: and that, ¢hrough it, an identity, or sameness of spirit with the Lord is acquired—the man being made a partaker of the Divine nature, having the mind in him which was in Christ, and thus dwelling in God, and God in him. But what is implied in loving God with all the heart, soul, mind, strength, &c., and when may a man be suid to do this? 1. He loves God with all his heart, who loves nothing in comparison of him, and nothing but in reference to him :—who is ready to give up, do, or suffer any thing in order to please and glorify him :— who has in his heart neither Jove nor hatred, hope nor fear, incivnation, nor aversion, desire, nor delight, but as they relate to God, and are regulated by him. 2. He loves God with all his soul, or rather, ev 02 τὴ ψυχη, with all his life, who is ready to give up life for his sake—to endure all sorts of torments, and to be deprived of all kinds of comforts, rather than dis- honour God :—who employs life with all its comforts, and conveniences, to glorify God in, by, and through all :—to whom Jife and death are nothing, but as they come from and lead to God. From this Divine princi- ple sprang the blood of the martyrs, which became the seed of the Church. They overcame through the blood of the Lamb, and loved not their lives unto the death. See Rey. xii. 11. 3. He loves God with all his strength (Mark xii. 30; Luke x. 27) who ezerts all the powers of his body and soul in the service of God :—who, for the glory of his Maker, spares neither labour nor cost—who sacrifices his time, body, health, ease, for the honour of God his Divine Master :—who employs in his ser- 1 CHAP XXII. commandment of the law ae A. M. 4033. 38 This is the first and great com- i ἢ οὐ mandment. 39 And the second is like unto ———— vice all his goods, his talents, his power, credit, au- thority, and influence. 4. He loves God with all his mind (intellect— διανοια) who applies himself only to snow God, and his holy will :—who receives with submission, gratitude, and pleasure, the sacred truths which God has reveal- ed to man :—who studies no art nor science but as far as it is necessary for the service of God, and uses it at all times to promote his glory :—who forms no pro- jects nor designs but in reference to God and the in- terests of mankind :—who banishes from his under- standing and memory every useless, foolish, and dan- gerous thought, together with every idea which has any tendency to defile his soul, or turn it for a mo- ment from the centre of eternal repose. In a word, he who sees God in all things—thinks of him at all times—having his mind continually fixed upon God, acknowledging him in all his ways—who begins, con- tinues, and ends all his thoughts, words, and works, to the glory of his name :—this is the person who loves God with all his heart, life, strength, and intellect. He is crucified to the world, and the world to him: he lives, yet not he, but Christ lives in him. He be- holds as in a glass the glory of the Lord, and is changed into the same image from glory to glory. Simply and constantly looking unto Jesus, the author and perfecter of his faith, he receives continual sup- plies of enlightening and sanctifying grace, and is thus fitted for every good word and work. O glorious state! far, far, beyond this description! which com- prises an ineffable communion between the ever-blessed Trinity and the soul of man! Verse 38. This is the first and great commandment.| It is so, 1. In its antiguity, being as old as the world, and engraven originally on our very nature. 2. Indignity ; as directly and immediately proceed- ing from and referring to God. 3. In eacellence; being the commandment of the new covenant, and the very spirit of the Divine adoption. 4. In justice ; because it alone renders to God his due, prefers him before all things, and secures to him his proper rank in relation to them. 5. In sufficiency ; being in itself capable of making men holy in this life, and happy in the other. 6. In fruitfulness ; because it is the root ot all commandments, and the fulfilling of the law. 7. In virtue and efficacy; because by this alone God reigns in the heart of man, and man is united to God. 8. In extent; leaving nothing to the creature, which it does not refer to the Creator. 9. In necessity ; being absolutely indispensable. 10. In duration; being ever to be continued on earth, and never to be discontinued in heaven. Verse 39. Thou shalt love thy neighbour| The love of our neighbour springs from the love of God as its source; is found in the love of God as its principle. pattern, and end; and the love of God is found in the 215 The question concerning the A.M. 4033. it, f Thou shalt love thy neighbour Ans Clap. as thyself. aa 40 & On these two commandments hang all the law and the prophets. 41 9 » While the Pharisees were gathered together, Jesus asked them, 42 Saying, What think ye of Christ ? whose son is he? They say unto him, The son of David. 43 He saith unto them, How then doth ST. MATTHEW. genealogy of the Messiah David in spirit ‘call him Lord aa 1038: saying, AD, emp. 44 * The Lorp said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool ? 45 If David then call him Lord, how is he his son ? 46 1 And no man was able to answer him a word, ™neither durst any man from that day forth ask him any more questions. f Lev. xix. 18; chap. xix.19; Mark xii. 31; Luke x. 27; Rom. xiii. 9 ; Gal. v. 14; James ii. 8 ——8 Chap. vii. 12; 1 Tim. 1. 5.— Mark xii. 35; Luke xx. 41. love of our neighbour, as its effect, representation, and infallible mark. This love of our neighbour is a love of equity, charity, succowr, and benevolence. We owe to our neighbour what we have a right to expect from him—* Do unto all men as ye would they should do unto you,” is a positive command of our blessed Saviour. By this rule, therefore, we should speak, think, and write, concerning every soul of man :—put the best construction upon all the words and actions of our neigh- bour that they can possibly bear. By this rule we are taught to bear with, love, and forgive him ; to rejoice in his felicity, mourn in his adversity, desire and de- light in his prosperity, and promote it to the utmost of our power: instruct his ignorance, help him in his weakness, and risk even our life for his sake, and for the public good. In a word, we must do every thing in our power, through all the possible varieties of cir- cumstances, for our neighbours, which we would wish them to do for us, were our situations reversed. This is the religion of Jesus! How happy would society be, were these two plain, rational precepts pro- perly observed! Love me, and love thy FeLLows! Be unutterably happy in me, and be in perfect peace, unanimity, and love, among yourselves. Great foun- tain and dispenser of love! fill thy creation with this sacred principle, for his sake who died for the salvation of mankind ! On the nature of self-love, see chap. xix. 19. Verse 40. On these two—hang all the law and the prophets.| They are like the first and last links of a chain, all the intermediate ones depend on them. True religion begins and ends in love to God and man. These are the two grand links that unite God to man, man to his fellows, and men again to God. Love is the fulfilling of the law, says St. Paul, Rom. xiii. 10; for he who has the love of God in him de- lights to obey the Divine precepts, and to do all manner of kindness to men for God’s sake. Verse 41. While the Pharisees were gathered to- gether] Jesus asks a question in his turn, utterly to confound them, and to show the people that the source of all the captious questions of his opponents was their ignorance of the prophecies relative to the Messiah. Verse 42. What think ye of Christ?] Or, What are your thoughts concerning THE Curist—the Mes- siah; for to this title the emphatic article should always be added. 216 iKeclus. li. 10.— Psa. ex.1; Acts ii. 34; 1 Cor. xv. 25; Heb. i. 13; x. 12, 13— Luke xiv. 6——™Mark xii. 34; Luke xx. 40. Whose son is he?} From what family is he to spring ? They say unto him, The son of David.| This was a thing well known among the Jews, and universally acknowledged, see John vii. 42 ; and is a most power- ful proof against them that the Messiah is come. Their families are now so perfectly confounded that they can- not trace back any of their genealogies with any degree of certainty : nor have they been capable of ascertain- ing the different families of their tribes for more than sixteen hundred years. Why, then, should the spirit of prophecy assert so often, and in such express terms, that Jesus was to come from the family of David; if he should only make his appearance when the public registers were all demolished, and it would be impossible to ascertain the family? Is it not evident that God designed that the Messiah should come at a time when the public genealogies might be inspected, to prove that | it was he who was prophesied of, and that no other was to be expected? The evangelists, Matthew and Luke, were so fully convinced of the conclusiveness of this proof that they had recourse to the public registers ; and thus proved to the Jews, from their own records, that Jesus was born of the family mentioned by the prophets. Nor do we find that a scribe, Pharisee, or any other, ever attempted to invalidate this proof, though it would have essentially subserved their cause, could they have done it. But as this has not been done, we may fairly conclude it was impossible to do it. Verse 43. How then doth David in spirit (or by the Spirit—by the inspiration of the Spirit of God) cal? him Lord? saying, Verse 44. The Lord (ΤῊ Yeve or Jehovah) said unto my Lord, (18 Adni or Adonai, my prop, stay, master, support,) Sit thou on my right hand] Take the place of the greatest eminence and authority. Tv? I make thine enemies thy footstool—till I subdue both Jews and Gentiles under thee, and cause them to ac- knowledge thee as their sovereign and Lord. This quotation is taken from Psa. ex. 1; and, from it, these two points are clear: 1. That David wrote it by the inspiration of God; and 2. That it is a prophetic de- cleration of the Messiah. Verse 45. How is he hts son?] As the Jews did not attempt to deny the conclusion of our Lord’s ques- tion, which was, the Messiah is not only the son of David according to the flesh, but he is the Lord of 1 The character of the David according to his Divine nature, then it is evident they could not. Indeed, there was no other way of invalidating the argument, but by denying that the pro- phecy in question related to Christ: but it seems the prophecy was so fully and so generally understood to belong to the Messiah that they did not attempt to do this; for it is immediately added, No man was able to answer him a word—they were completely nonplussed and confounded. Verse 46. Neither durst any—ask him any more questions.] “Thus,” says Dr. Wotton, “ our Lord put the four great sects of the Jews to silence, in one day, successively. The Herodians and Pharisees wanted to know whether they might lawfully pay tribute to Cesar or not. The Sadducees were inquisitive to know whose wife the woman should be of the seven brethren, in the resurrection, who had her to wife. Then comes the scribe, (or karaite,) who owned no authority beyond or besides the written law, and asked which was the great commandment in the law. This lawyer deserves to be mentioned here, because he not CHAP. XXIII. only acquiesced in, but commended, what our Lord had said in answer to his question.” Wotton’s Miscellane- ous Discourses, vol. i. p. 78. The Pharisees and Herodians were defeated, ver. 15-22. The Sadducees were confounded, ver. 29-33. The lawyers or karaites nonplussed, ver. 37-40. And the Pharisees, &c., finally routed, ver. 41-46. Thus did the wisdom of God triumph over the cunning of men. From this time, we do not find that our Lord was any more troubled with their captious questions : their whole stock, it appears, was expended, and now they coolly deliberate on the most effectual way to get him murdered. He that resists the truth of God is capable of effecting the worst purpose of Satan. The very important subjects of this chapter have been so amply discussed in the notes, and applied so particularly to their spiritual uses, that it does not ap- pear necessary to add any thing by way of practical improvement. ‘The explanation of the great command of the law is particularly recommended to the reader’s notice. See on verses 36-40. Scribes and Pharisees. CHAPTER XXIII. The character of the scribes and Pharisees, and directions to the people and the disciples to receive the law from them, but not to follow their bad example, 1—7. The disciples exhorted to humility, 8-12. Differ- ent woes pronounced against the scribes and Pharisees for their intolerance, 13; rapacity, 14; false zeal, 15 ; superstition in oaths and tithes, 16-23 ; hypocrisy, 24-28. Their cruelty, 29-32. Their persecu- tion of the apostles, §c. Their destruction foretold, 33-36. Christ's lamentation over Jerusalem, 37-39. ei "THEN spake Jesus to the multi- An. Olymp. tude, and to his disciples, 2 Saying, * The scribes and the Pharisees sit in Moses’ seat : 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. aNeh. viii. 4, 8; Mal. ii. 7; Mark xii. 38; Luke xx. 45. > Rom. ii. 19, &c. NOTES ON CHAP. XXIII. Verse 2. The scribes and the Pharisees sit in Moses’ seat] Exa6icav.—They sat there formerly by Divine appointment: they sit there now by Divine permission. What our Lord says here refers to their expounding the Scriptures, for it was the custom of the Jewish doctors to sit while they expounded the law and pro- phets, (chap. v. 1; Luke iv. 20-22,) and to stand up when they read them. By the seat of Moses, we are to understand authority to teach the law. Moses was the great teacher of the Jewish people ; and the scribes, &c., are here repre- sented as his successors. Verse 3. All therefore whatsoever] That is, all those things which they read out of the law and prophets, and all things which they teach consistently with them. This must be our Lord’s meaning : he could not have desired them to do every thing, without restriction, which the Jewish doctors taught; because himself 1 4° For they bind heavy burdens 4, δ 4033. and grievous to be borne, and lay An. Olymp. ᾿ CI. 1. them on men’s shoulders ; but they themselves will not move them with one of their fingers. 5 But ὁ all their works they do for to be seen of men: ° they make broad their phylacteries, and enlarge the borders of their garments, ¢ Luke xi. 46; Acts xv. 10; Gal. vi. 13 ——4 Chap. vi. 1,2, 5, 16. e¢ Num. xv. 38; Deut. vi. 8; xxii. 12; Prov. iii. 3. warns his disciples against their false teaching, and testifies that they had made the word of God of none effect by their traditions. See chap. xv. 6,&c. Be- sides, as our Lord speaks here in the past tense— whatsoever they HAVE commanded, ὁσα εἰπωσιν, he may refer to the teaching of a former period, when they taught the way of God in truth, or were much less corrupted than they were now. Verse 4. They bind heavy burdens} They are now so corrupt that they have added to the ceremonies of the law others of their own invention, which are not only burdensome and oppressive, but have neither reason, cxpediency, nor revelation, to countenance them. Ina word, like all their successors in spirit to the present day, they were severe to others, but very indulgent to themselves. Verse 5. All their works they do for to be seen of men] In pointing out the corruptions of these men, our Lord gives us the distinguishing character- 917 The pride of the A. M. 4033. f ᾿ A.D. 90. And love the uppermost rooms “Sere αἱ feasts, and the chief seats in the synagogues, f Mark xii. 38, 39; Luke xi. 43; xx. 46; 3 John 9. istics of all false teachers, whether Jewish or Chzistian. 1. They live not according to the truths they preach. They say, and do not, ver. 3. 2. They are severe to others, point out the narrowest road to heaven, and walk in the broad road themselves. They bind on burdens, &e., ver. 4. 3. They affect to appear righteous, and are strict observers of certain rites, &c., while destitute of the power of godliness. They make broad their phylac- teries, &c., ver. 5. 4. They love worldly entertainments, go to feast wherever they are asked, and seek Church preferments. They love the chief places at feasts, and chief seats in the synagogues, ver. 6. 5. They love and seek public respect and high titles, salutations in the market-place, (for they are seldom in their studies,) and to be called of men rabbi—emi- nent teacher, though they have no title to it, either from the excellence or fruit of their teaching. When these marks are found in a man who professes to be a minister of Christ, charity itself will assert he is a thief and a robher—he has climbed over the wall of the sheepfold, or broken it down in order to get in. Phylacteries| ®v2axrnpia, from φυλασσω, to keep or preserve. These were small slips of parchment or vellum, on which certain portions of the law were writ- ten. The Jews tied these about their foreheads and arms, for three different purposes. 1. To put them in mind of those precepts which they should constantly observe. 2. To procure them reverence and respect in the sight of the heathen. And 3. Toactas amulets or charms to drive away evil spirits. The first use of these phylacteries is evident from their name. The second use appears from what is said on the subject from the Gemara, Beracoth, chap. i., quoted by Kypke. ‘‘ Whence is it proved that phylacteries, (7) Sdn, tephilin,) are the strength of {srael ’—Ans. From what is written, Deut. xxviii. 10. All the people of the earth shall see that thou art called by the name [of mm Jehovah|—and they shall be afraid of thee. The third use of them appears from the Targum, on Cant. viii. 3. His left hand is under my head, &c. “The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand, and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chamber, that pamons may not be permitted to INJURE me.” An original phylactery lies now before me. It is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided inte four une- quat compartments: in the first is written, ina very fair character, with many apices, after the mode of the German Jews, the first ten verses of Exod. xiil.; in the second compartment is written, from the eleventh to the sixteenth verse of the same chapter, inclusive ; 218 ST. MATTHEW. Pharisees reproved. 7 And greetingsin the markets, and 4, M 4033. to be cated ie men, Rabbi, Rabbi. An. om: 8 Ε But be not ye called Rabbi: Ε James 111. 1; see 2 Cor. i. 24; 1 Pet. v. 3. in the third, from the fourth to the ninth verse, inclu- sive, of Deut. vi., beginning with, Hear, O Israel, &c.; in the fourth, from the thirteenth to the twenty-first verse, inclusive, of Deut. xi. These passages seem to be chosen in vindication of the use of the phylactery itself, as the reader will see on consulting them: Bind them for a 516Ν upon thy HAND—and for FRONTLETS between thy ryEs—vwrite them upon the posts of thy House, and upon thy GaTes ; all which commands the Jews took in the most literal sense. Even the phylactery became an important appen- dage to a Pharisee’s character, insomuch that some of them wore them very broad, either that they might have the more written on them, or that, the characters being larger, they might be the more vzsible, and that they might hereby acquire greater esteem among the common people, as being more than ordinarily religious. For the same reason, they wore the fringes of their garments of an unusual length. Moses had commanded (Num. xv. 38, 39) the children of Israel to put fringes to the borders of their garments, that, when they looked upon even these distinct threads, they might remember, not only the /aw in general, but also the very minutia, or smaller parts of all the precepts, rites, and ceremo- nies, belonging to it. As these hypocrites were desti- tute of all the life and power of religion within, they endeavoured to supply its place by phylacteries and fringes without. See the note on Exod. xiii. 9. Verse 7. To be called of men, Rabbi, Rabli.| 137 139, i. e. My teacher! my teacher! The second rabbi is omitted by several excellent MSS., by most of the ancient versions, and by some of the fathers. Griesbach has left it in the text, with the note of doubtfulness. There are three words used among the Jews as titles of dignity, which they apply to their doctors—Rabh, Rabbi, and Rabban ; each of these terms has its par- ticular meaning : rabban implies much more than rabbi, and rabbi much more than vavh, They may be considered as three degrees of com parison: rabh great, rabbi greater, and rabban greatest. These rabbins were looked up to as infallible oracles in religious matters, and usurped not only the place of the law, but of God himself. Verse 8. But be not ye called Rabbi] As our Lord probably spoke in Hebrew, the latter word rabbi, in this verse, must have been in the plural; but as the contracted form of the plural sounds almost exactly like the singular, the Greek writer would naturally express them both in the same letters. None of the prophets had ever received this title, nor any of the Jewish doctors before the time of Hillel and Shammai, which was about the time of our Lord ; and, as disputes on several subjects had run high be- tween these two schools, the people were of course divided; some acknowledging Hillel as rabbi,—in- fallible teacher, and others giving this title to Sham- 1 nm, CHAP. A. «tng for one is your Master, even Christ ; ‘Aa, Olymp. and all ye are brethren. —__ 9 And call no man your father upon the earth: "for one is your Father, which is in heaven. 10 Neither be ye called masters: for one is your Master, even Christ. 11 But ‘he that is greatest among you shall be your servant. 12 * And whosoever shall exalt himself shall Humility recommended. Ὁ Mal. i. 6 ——! Chap. xx. 26, 27.——* Job xxii. 29; Prox. xv. 33; xxix. 23; Luke xiv. 11; xviii. 14; James iv. 6; 1 Pet. mai. The Pharisees, who always sought the honour that comes from men, assumed the title, and got their followers to address them by it. See on chap. xix. 3. One is your Master] Instead of καθηγητης, guide or leader, (the common reading here, and which oceurs in verse 10,) the famous Vatican MS., upwards of fifty others, and most of the ancient versions, read διδασ- kahoc, master. The most eminent critics approve of this reading ; and, independently of the very respectable authority by which it is supported, it is evident that this reading is more consistent with the context than the other,—Be not ye called masters, for one is your Master. Even Christ] Griesbach has left this out of the text, because it is wanting in many of the most excellent MSS., versions, and fathers. Mill and Bengel ap- prove of the omission. It might have been brought into this verse from verse 10. Our Lord probably alludes to Isa. liv. 13, All thy children shall be taught of the Lord. Ye are brethren.| No one among you is higher than another, or can possibly have from me any jurisdiction oyer the rest. Ye are, in this respect, perfectly equal. Verse 9. Call no man your raTHER] Our Lord prubably alludes to the an, or father of the Sanhedrin, who was the neat after the nast, or president. See on chap. xx. 21. By which he gives his disciples to understand that he would have no seconn, after him- self, established in his Church, of which he alone was the head; and that perfect equality must subsist among them. Verse 10. Neither be ye called masters] Καθηγηται, leaders. God is in all these respects jealous of his ‘honour. To him alone it belongs to guide and lead his Church, as well as to govern and defend it. Jesus is the sole teacher of righteousness. It is he alone, (who is the word, light, and eternal truth,) that ean illuminate every created mind; and who, as Saviour and Redeemer, speaks to every heart by his Spirit. Though the title of Rabbi, mentioned above, was comparatively recent in the time of our Lord, yet it was in great vogue, as were the others—father and master, mentioned in this and the following verse : some had all three titles, for thus in Bad. Maccoth, fol. 24 : “Jt is feigned,” says Dr. Lightfoot, “ that when King Jehosaphat saw a disciple of the wise men, he rose up out of his throne, and embraced him, and said, VO YW "3 "2 AN aN, Abbi, Abdi! Radbi, Rabbi! 1 XXII. Woes against the scribes, &e. be abased; and he that shall hum- oe ble himself shall be exalted. 13 %{ But 'wo unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. 14 Wo unto you, scribes and Pharisees hypocrites! ™ for ye devour widows’ houses, and for a pretence make long prayer : therefore v. 5.——! Luke xi. 52——™ Mark xii. 40; Luke xx. 47; 2 Tim. ii. 6; Tit. i. 11. Mori, Mori !—Father, Father! Rabli, Rabbi! Mas- ter, Master’ Were then are the three titles which. in the 7th, 9th, and 10th verses, our blessed Lord condemns ; and these were titles that the Jewish doc- tors greatly affected. Verse 11. Your servant.] Διάκονος, deacon. See on chap. xx. 26. Verse 12. Whosoever shall exalt himself, ὅς. The way to arrive at the highest degree of dignity, in the sight of God, is by being willing to become the servant of all. Nothing is more hateful in his sight than pride ; to bring it into everlasting contempt, God was manifest in the flesh. He who was in the likeness of God took upon him the form of a servant, and was made in the likeness of man, and humbled himself unto death. After this, can God look upon any proud man without abasing him? Spiritual lordship and domina- tion, ecclesiastical luxury, pomp, and pride, must be an abhorrence in the sight of that God who gave the above advices to his followers. j Another lesson, which our blessed Lord teaches here, is, that no man is implicitly to receive the say- ings, doctrines, and decisions of any man, or number of men, in the things which concern the interests of his immortal soul. Christ, his Spirit, and his werd, are the only infallible teachers. Every man who wishes to save his soul must search the Scriptures, by prayer and faith. Reader, take counsel with the pious ; hear the discourses of the wise and holy: but let the book of God ultimately fix thy creed. Verses 14 and 13. Wo unto you, scribes] I think the fourteenth and thirteenth verses should be trans- posed. ‘This transposition is authorized by some of the best MSS., versions, and fathers. The fourteenth is wanting in the BDL., and in many others of inferior note, as well as in several of the versions. Grieshach has left it out of the text, in his first edition ; I hesi- tated, and left it in, thus transposed. I am happy to find that a more extensive collation of MSS., &c., has afforded proof to that eminent critic that it should be restored to its place. In the second edition, he has transposed the two, just as I had done. The fifteenth reads best after the thirteenth Verse 14. Ye devour widows’ houses] On this sub- ject I am in possession of nothing better than the fol- lowing note of Dr. Wiithy. “ This sect,” says Josephus, (Ant. 1. xvii. chap. 3,) “pretended to a more exact knowledge of the law, on 219 Woes agaist the A.M. 4033. ye shall receive the greater dam- An. Olymp. nation. 15 Wo unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. 16 Wo unto you, * ye blind guides, which say, ° Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor ! 17 Ye fools and blind : for whether is greater, ST. MATTHEW. scribes and Pharisees the gold, ? or the temple that sanc- 4, 4083. tifieth the gold ? 18 And, Whosoever shall swear by the altar, it is nothing; but whosoever swear eth by the gift that is upon it, he is 4 guilty. 19 Yefools andblind: for whether 15 greater, the gift, or ‘the altar that sanctifieth the gift? 20 Whoso therefore shall swear by the altar, sweareth by it, and by ail things thereon. 21 And whoso shall swear by the temple, sweareth by it, and by * him that dwelleth therein. 2 Chap. xv. 14; ver. 24. © Chap. ν. 33, 34———P Exod. xxx. 29.—4 Or, debtor, or, bound. τ Exod. xxix. 37—— 1 Kings viii. 13; 2 Chron. vi. 2; Psa. xxvi. 8; exxxii. 14. which account the women were subject to them, as pretending to be dear to God. And when Alevandra obtained the government, (Jewish War, b. i. ch. 4,) they insinuated themselves into her favour, as being the exactest sect of the Jews, and the most exact inter- preters of the /aw, and, abusing her simplicity, did as they listed, remove and dispose, bind and loose, and even cut off men. They were in vogue for their long prayers, which they continued sometimes three howrs ; that perhaps they sold them, as do the Roman priests their masses, or pretended others should be more ac- ceptable to God for them; and so might spoil devout widows by the gifts or salaries they expected from them. Now this being only a hypocritical pretence of piety, must be hateful to God, and so deserve a greater condemnation.” Long prayer] For proofs of long prayers and vain repetitions among Jews, Mohammedans, and heathens, see the notes on chap. vi. 7. Verse 13. Ye shut up the kingdom] ΑΒ a key by opening a lock gives entrance into a house, &c., so knowledge of the sacred testimonies, manifested in ea- pounding them to the people, may be said to open the way into the kingdom of heaven. But where men who are termed teachers are destitute of this know- ledge themselves, they may be said to shut this king- dom; because they occupy the place of those who should teach, and thus prevent the people from acquiring heavenly knowledge. In ancient times the rabbins carried a key, which was the symbol or emblem of knowledge. Hence it is written in Semachoth, chap. viii., “ When Rab. Samuel the little died, his key and his tablets were hung on his tomb, because he died childless.” See Schoettgen. The kingdom of heaven here means the Gospel of Christ ; the Pharisees would not receive it themselves, and hindered the common people as far as they could. Verse 15. Compass sea and land] A proverbial ex- pression, similar to ours, You leave no stone unturned ; intimating that they did all in their power to gain con- verts, not to God, but to their sect. These we may suppose were principally sought for among the Gentzles, for the bulk of the Jewish nation was already on the side of the Pharisees. Proselyte] Wpocnavtoc, a stranger, or foreigner ; one who 2s come from his own people and country, to 220 sojourn with another. See the different kinds of proso lytes explained in the note on Exod. xu. 43. The child of hell} A Hebraism for an excessively wicked person, such as might claim fell for his mother, and the devil for his father. Twofold—the child of | The Greek word δίπλοτερον, which has generally been translated twofold, KypKe has demonstrated to mean more deceitful. Απλοῦς is used by the best Greek writers for simple, sincere, απλότης for simplicity, sincerity ; so διπλοῦς, deceitful, dissembling, and διπλόη, hypocrisy, fraudulence, and διπλοτερον, more fraudulent, more deceitful, more hy- pocritical. See also Swidas in Διπλοη. Dr. Lightfoot, and others, observe, that the prose- lytes were considered by the Jewish nation as the scabs of the Church, and hindered the coming of the Messiah ; and Justin Martyr observes, that “ the proselytes did not only disbelieve Christ’s doctrine, but were abun- dantly more blasphemous against him than the Jews themselves, endeavouring to torment and cut off the Christians wherever they could; they being in this the instruments of the scribes and Pharisees.” Verse 16. Whosoever shall swear by the gold] The covetous man, says one, still gives preference to the object of his lust; gold has still the first place in his heart. A man is to be suspected when he recom- mends those good works most from which he receives most advantage. Ts bound thereby, i. e. to fulfil his oath. Verse 20. Whoso—shall swear by the altar) As an oath always supposes a person who witnesses it, and will punish perjury ; therefore, whether they swore by the temple or the gold, (ver. 16,) or by the altar or the gift laid on it, (ver. 18,) the oath necessarily sup- poses the God of the temple, of the altar, and of the gifts, who witnessed the whole, and would, even in their exempt cases, punish the perjury. Verse 21. Whoso shall swear by the temple] Per- haps it is to this custom of swearing by the temple, that Martial alludes, lib. xi. epist. 95. Ecce negas, jurasque mihi per templa Tonantis ; Non credo ; jura, Verpe, per Anchialum. “ Behold, thou deniest, and swearest to me by the temples of Jupiter; I will not credit thee: swear, Ὁ Jew, by the temple of Jehovah.” This word probably 1 Profane swearing and CHAP. . M4083. 22 And he that shall swear by Ag. Olymp. heaven, sweareth by ¢ the throne of ———— God, and by him that sitteth thereon. 23 Wo unto you, scribes and Pharisees, hy- pocrites ! ἃ for ye pay tithe of mint and * anise and cummin, and τ have omitted the weightier matters of the law, judgment, mercy, and faith : these ought ye to have done, and not to leave the other undone. * Chap. v. 34; Psa. xi. 4; Acts vii. 49. “Luke xi. 42. ¥ Gr. ἄνηθον, dill. comes from 7 2 heical Yah, the temple of Jehovah. This seems a better derivation than OO ΤΠ ON im chai Elohim, as God liveth, though the sound of the latter is nearer to the Latin. By him that dwelleth therein.| The common reading is κατοικουντι, dwelleth or INHABITETH, but κατοικησαντι, dwelt or piv inhabit, is the reading of CDEFGHKLM, eighty-six others; this reading has been adopted in the editions of Complutum, Colineus, Bengel, and Gries- bach. The importance of this reading may be per- ceived by the following considerations. In the /irst Jewish temple, God had graciously condescended to manifest himself—he is constantly represented as dwelling between the cherubim, the two figures that stood at each end of the ark of the covenant ; between whom, on the mercy seat, the lid of the ark, a splen- dour of glory was exhibited, which was the symbol and proof of the Divine presence. This the Jews called myaw Shekinah, the habitation of Jehovah. Now the Jews unanimously acknowledge that five things were wanting in the second temple, which were found in the first, viz., 1. The ark; 2. The holy spirit of prophecy ; 3. The Urim and Thummim; 4. The sacred fire ; and 5. The ΠῚ 2 Φ Shekinah. As the Lord had long before this time abandoned the Jewish temple, and had now made the human nature of Jesus the Shekinah, (see John i. 14, the Logos was made flesh, ἐσκηνωσεν, and made his tabernacle—made the Shekinah,—among us,) our Lord could not, with any propriety, say that the supreme Being did now inhabit the temple ; and there- fore used a word that hinted to them that God had for- saken their temple, and consequently the whole of that service which was performed in it, and had now opened the new and living way to the holiest by the Messiah. But all this was common swearing ; and, whether the subject was true or false, the oath was unlawful. A common swearer is worthy of no credit, when, even in the most solemn manner he takes an oath before a ma- gistrate ; he is so accustomed to stake his truth, per- haps even his soul, to things whether true or false, that an oath cannot bind him, and indeed is as little respected by himself as it is by his neighbour. Com- mon swearing, and the shocking frequency and multi- pication of oaths in civil cases, have destroyed all respect for an oath; so that men seldom feel them- selves bound by it; and thus it is useless in many cases to require it as a confirmation, in order to end strife or ascertain truth. See the note on chap. v. 37. Verse 23. Ye pay tithe of mint, &c.] They were 1 XXIII. 24 Ye blind guides, which strain 4,™, 048. at a gnat, and swallow a camel. Ane 25 Wo unto you, scribes and = Pharisees, hypocrites ! * for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. 26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. hypocrisy censured. w] Sam. xv. 22; Hos. vi.6; Mic. vi.8; chap. ix. 13; xii. 7 x Mark vii. 4; Luke xi. 39. remarkably scrupulous in the performance of all the rites and ceremonies of religion, but totally neglected the soul, spirit, and practice of godliness. Judgment] Acting according to justice and equity towards all mankind. Mercy—to the distressed and miserable. And faith in God as the fountain of all righteousness, mercy, and truth. The scribes and Pharisees neither began nor ended their works in God, nor had they any respect unto his name in doing them. They did them to be seen of men, and they had their reward—human applause. These ought ye to have done, &c.] Our Lord did not object to their paying tithe even of common pot- herbs—this did not affect the spirit of religion; but while they did this and such like, to the utter neglect of justice, mercy, and faith, they showed that they had no religion, and knew nothing of its nature. Verse 24. Blind guides, which strain at a gnat, and swallow a camel.| ‘This clause should be thus trans- lated: Ye strain out the gnat, but ye swallow down the camel. In the common translation, Ye strain at a gnat, conveys no sense. Indeed, it is likely to have been at first an error of the press, avr for our, which. on examination, I find escaped in the edition of 1611, and has been regularly continued since. There is now before me, “ The Newe Testament, (both in Englyshe and in Laten,) of Mayster Erasmus translacion, im- prynted by Wyllyam Powell, dwellynge in Flete strete : the yere of our Lorde M.CCCCC.XLVII. the fyrste yere of the kynges (Edwd. VI.) moste gracious reygne :” in which the verse stands thus: “ Ye blinde gides, which strayne out a gnat, and swalowe acammel.” tis the same also in Edmund Becke’s Bible, printed in Lon- don 1549, and in several others.—€lenspnge a gnatte. —MS. Eng. Bib. So Wickliff. Similar to this is the following Arabic proverb δας Δ Laud αλλ, 4 He eats an elephant and is choked by a gnat. Verse 25. Ye make clean the outside] The Pha- risees were exceedingly exact in observing all the washings and purifications prescribed by the law; but paid no attention to that inward purity which was typi- fied by them. A man may appear clean without, who is unclean within; but outward purity will not avail in the sight of God, where inward holiness is wanting. Extortion and eaxcess.| ‘Apmayn¢ kat axpactac, ra- pine and intemperance ; but instead of axpactac, intem- perance, many of the very best MSS., CEFGHKS, and more than a hundred others, the Syriac, Arabic, Ethi- 99 22 Hypocrisy and cruelty of A.M. 4033: 27 Wo unto you, scribes and An. Olymp. Pharisees, hypocrites! ¥ for ye are ————_ like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. 28 Even so ye also outwardly appear righte- ous unto men, but within ye are full of hypo- cerisy and iniquity. 29 Wo unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the ST. MATTHEW. the scribes and Pharisees. i A. M. 4033, prophets, and garnish the sepulchres 4, δὲ 4058 of the righteous, An. Olymp. CCIL.1. 30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31 Wherefore ye be witnesses unto your- selves, that * ye are the children of them which killed the prophets. 32 "ἘΠῚ ye up then the measure of your fathers. 33 Ye serpents, ye ° generation of vipers, y Luke xi. 44; Acts xxiii. 3. z Luke xi. 47.—— Acts vii. 51, 52; 1 Thess. ii. 15. >bGen. xv. 16; 1 Thess. 11. 16. xii. 34. © Chap. ili. 7; opie, Slavonic, with Chrysostom. Huthym., and Theo- phylact, have ἀδικίας, injustice, which Griesbach has admitted into the text instead of ἀκρασίας. The latter Syriac has both. Several MSS. and versions have akxadapotac, uncleanness ; others have πλεονεξίας, covet- ousness ; some have πονηρίας; wickedness ; and two of the ancients have iniquitate, miquity. Suppose we put them all together, the character of the Pharisee will not be overcharged. They were full of rapine and intemperance, injustice and wncleanness, covetous- ness, wickedness, and iniquity. Verse 27. For ye are like] Παρομοιαζετε, ye ex- actly resemble—the parallel is complete. Whited sepulchres] White-washed tombs. As the law considered those unclean who had touched any thing belonging to the dead, the Jews took care to have their tombs white-washed each year, that, being easily discovered, they might be consequently avoided. Verse 28. Even so ye also—appear righteous unto men] But what will this appearance avail a man, when God sits in judgment upon his soul? Will the fair reputation which he had acquired among men, while his heart was the seat of unrighteousness, screen him from the stroke of that justice which wnpartzally sends all impurity and unholiness into the pit of de- struction? No. Jn the sin that he hath sinned, and in which he hath died. and according to that, shall he pe judged and punished ; and his profession of holiness only tends to sink him deeper into the lake which burns with unquenchable fire. Reader! see that thy heart be right with God. Verse 29. Ye build the tombs of the prophets] It appears that, through respect to their memory, they often repaired, and sometimes beautified, the tombs of the prophets. M. De la Vallé, in his Journey to the Holy Land, says, that when he visited the cave of Machpelah, he saw some Jews honouring a sepulchre, for which they have a great veneration, with lighting at it wax candles and burning perfumes. See Harmer, vol. iii. p. 416. And in ditto, p. 424, we are informed that building tombs over those reputed saints, or beau- tifying those already built, is a frequent custom among the Mohammedans. Verse 30. We would not have been partakers] ‘They imagined themselves much better than their ancestors; but our Lord, who knew what they would do, uncovers their hearts, and shows them that they are about to be 222 more abundantly vile than all who had ever preceded them. Verse 31. Ye be witnesses] Ye acknowledge that ye are the children of those murderers, and ye are about to give full proof that ye are not degenerated. There are many who think that, had they lived in the time of our Lord, they would not have acted to- wards him as the Jews did. But we can scarcely be lieve that they who reject his Gospel, trample under foot his precepts, do despite to the Spirit of his grace, love sin, and hate his followers, would have acted otherwise to him than the murdering Jews, had they lived in the same times. Verse 32. Fill ye up then] Notwithstanding the profession you make, ye will fill up the measure of your fathers—will continue to walk in their way, accom- plish the fulness of every evil purpose by murdering me; and then, when the measure of your iniquity is full, vengeance shall come upon you to the uttermost, as it did on your rebellious ancestors. The 31st verse should be read in a parenthesis, and then the 32d will appear to be, what it is, an inference from the 30th. Ve will fill up, or fill ye up—r?npwcare’ but it is manifest that the imperative is put here for the future, a thing quite consistent with the Hebrew idiom, and frequent in the Scriptures. So John ii. 19, Destroy this temple, &c., i. e. Ye will destroy or pull down this tem- ple, and I wed/ rebuild it in three days—Ye will crucify me, and I will rise again the third day. Two good MSS. have the word in the future tense: and my old MS. Bible has it in the presenti—Ge (ye) fulfillen the mesure of goure (your) fadris. Verse 33. Ye serpents, ye generation of vipers] What a terrible stroke !—Ye are serpents, and the off- spring of serpents. This refers to ver. 31: they con- fessed that they were the children of those who mur- dered the prophets; and they are now going to murder Christ and his followers, to show that they have not degenerated—an accursed seed, of an accursed breed. My old MS. translates this passage oddly—Gee ser= pentis, fruptis of burrownynagts of eddvis that sleen ber movris. There seems to be here an allusion to a com- mon opinion, that the young of the adder or viper which are brought forth alive eat their way through the womb of their mothers. Hence that ancient enigma attributed to LacrantTius :— 1 The judgments of God A.M. 4033. how can ye escape the damnation An. Olymp. of hell? 34 9 1 Wherefore, behold, I send unto you prophets, and wise men, and scribes: ὁ and some of them ye shall kill and crucify ; and ‘ some of them shall ye scourge in your synagogues, and persecute them from city to city: 35 5 That upon you may come all the right- © Chap. xxi. 34, 35; Luke. xi. 49. © Acts v. 40; vii. 58, 59; xxii. 19.——f Chap. x. 17; 2 Cor. xi. 24, 25. Non possum nasci, si non occidero matrem. Occidi matrem: sed me manet ewitus idem. Id mea mors faciet, quod jam mea fecitl origo. Cel. Firm. Symposium, N. xv. 1 never can be born, nor see the day, Till through my parent’s womb I eat my way. Her I have slain; like her must yield my breath ; For that which gave me life, shall cause my death. Every person must see with what propriety this was applied to the Jews, who were about to murder the very person who gave them their Jeing and all their blessings. Verse 34. Wherefore] To show how my predic- tion, Ye will fill up the measure of your fathers, shall be verified, Behold, I send (I am just going to com- mission them) prophets, &c.; and some ye will kill, (with legal process,) and some ye will crucify, pretend to try and find guilty, and deliver them into the hands of the Romans, who shall, through you, thus put them to death. See on Luke xi. 49. By prophets, wise men, and scribes, our Lord intends the evangelists, apostles, deacons, &e., who should be employed in proclaiming his Gospel: men who should equal the ancient prophets, their wise men, and scribes, in all the gifts and graces of the Holy Spirit. Verse 35. Upon the earth] Enc tne yne, upon this land, meaning probably the land of Judea; for thus the word is often to be understood. The national pun- ishment of all the innocent blood which had been shed in the land, shall speedily come upon you, from the blood of Abel the just, the first prophet and preacher of righteousness, Heb. xi. 4; 2 Pet. ii. 5, to the biood of Zachariah, the son of Barachiah. It is likely that our Lord refers to the murder of Zachariah, mentioned 2 Chron xxiv. 20, who said to the people, Why trans- gress ye the commandments of God, so that ye cannot prosper? Because ye have forsaken the Lord, he hath forsaken you. And they conspired against him and stoned him—at the commandment of the king, in the court of the house of the Lord. And when he died, he said, The Lord look upon and require it: ver. 21, 22. But it is objected, that this Zachariah was called the son of Jehoiada, and our Lord calls this one the son of Barachiah. Let it be observed, 1. That double names were frequent among the Jews; and sometimes the person was called by one, sometimes by the other.— Compare 1 Sam. ix. 1, with 1 Chron. viii. 33, where it appears that the father of Kish had two names, Abiel and Ner. So Matthew is called Levi; com- 1 CHAP. XXIII. denounced against them. eous blood shed upon the earth, Αἰ ΝΡ 1083. ‘from the blood of righteous Abel, Ania unto ‘the blood of Zacharias, son ——— of Barachias, whom ye slew between the temple and the altar. 36 Verily I say unto you, All these things shall come upon this generation. 37 *O Jerusalem, Jerusalem, thou that killest the prophets, 'and stonest them which 12 Chron. xxiv 12 Chron. xxiv. 21. & Rey. xviii. 24.—— Gen. iv. 8; 1 John ili. 12. 20, 21.——* Luke xiii. 34. pare Matt. ix. 9, with Mark ii. 14. So Peter was also called Simon, and Lebbeus was called Thaddeus. Matt; x. 25'S: 2. That Jerome says that, in the Gospel of the Nazarenes, it was Jehoiada, instead of Barachiah. 3. That Jehoiada and Barachiah have the very same meaning, the praise or blessing of Jehovah. 4. That as the Lord required the blood of Zachariah so fully that in a year all the princes of Judah and Jerusalem were destroyed by the Syrians, and Joash, who commanded the murder, slain by his own ser- vants, 2 Chron. xxiv. 23-25, and their state grew worse and worse, till at last the temple was burned, and the people carried into captivity by Nebuzaradan : —-so it should also be with the present race. The Lord would, after the crucifixion of Christ, visit upon them the murder of all those righteous men, that their state should grow worse and worse, till at last the temple should be destroyed, and they finally ruined by the Romans. See this prediction in the next chapter : and see Dr. Whitby concerning Zachariah, the son of Barachiah. Some think that our Lord refers, in the spirit of prophecy, to the murder of Zacharias, son of Baruch, a rich Jew, who was judged, condemned, and massa- cred in the temple by Idumean zealots, because he was rich, a lover of liberty, and a hater of wickedness. They gave him a mock trial; and, when no evidence could be brought against him of his being guilty of the crime they laid to his charge, viz. a design to betray the city to the Romans, and his judges had pronounced him innocent, two of the stoutest of the zealots fell upon him and slew him in the middle of the temple. See Josephus, War, b. iv. chap. v. 5. 5. See Cre- vier, vol. vi. p. 172, History of the Roman Emperors. Others imagine that Zachariah, one of the minor prophets, is meant, who might have been massacred by the Jews; for, though the account is not come down to us, our Lord might have it from a well known tradition in those times. But the former opinion is every way the most probable. Between the temple and the altar.| That is, be- tween the sanctuary and the altar of burnt-offerings. Verse 36. Shall come upon this generation] Ex: τὴν yeveav ταύτην, upon this race of men, viz. the Jews. This phrase often occurs in this sense in the evangelists. Verse 37. O Jerusalem, Jerusaiem| 1. It is evi- dent that our blessed Lord seriously and earnestly wished the salvation of the Jews. 2. That he did 223 Pathetic lamentation rn ue. are sent unto thee, how often would An. Olymp. ™ I have gathered thy children ea together, even as a hen gather- eth her chickens ἃ under her wings, and ye would not. ST. MATTHEW. over Jerusalem ; A. M. 4033. 38 Behold, your house is left 4%; 43 unto you desolate. An. Olymp. 39 For I say unto you, Ye shall not ΟΕ, see me henceforth, till ye shall say, ° Blessed as he that cometh in the name of the Lord. m Deut. xxxii. 11, 12; 2 Esdr. i. 30. Ὁ Psa. xvii. 8; xci. 4. © Psa. exvili. 26; chap. xxi. 9. every thing that could be done, consistently with his own perfections, and the liberty of his creatures, to effect this. 3. That his tears over the city, Luke xix. 41, sufficiently evince his sincerity. 4. That these persons nevertheless perished. And 5. That the rea- son was, they would not be gathered together under his protection: therefore wrath, i. e. punishment, came upon them to the uttermost. From this it is evident that there have been persons whom Christ wished to save, and bled to save, who notwithstanding perished, because they would not come unto him, John v. 40. The metaphor which our Lord uses here is a very beautiful one. When the hen sees a beast of prey coming, she makes a noise to assemble her chickens, that she may cover them with her wings from the danger. The Roman eagle is about to fall upon the Jewish state—nothing can prevent this but their con- version to God through Christ—Jesus cries through- out the land, publishing the Gospel of reconczliateon— they would not assemble, and the Roman eagle came and destroyed them. ‘The hen’s affection to her brood is so very strong as to become proverbial. The fol- lowing beautiful Greek epigram, taken from the Antho- logia, affords a very fine illustration of this text. Χειμεριαις νιφαδεσσι παλυνομενα τιϑας ορνις Τεκνοις εὐναίας ἀμφεχεε πτερυγας. Μεσφα μεν ουρανιον κρυος ὠὡλεσεν ἡ yap εἐμεινεν Αἰϑερος οὐρανίων ἀντίπαλος νεφεων. TIpoxvy καὶ Μεδεια, κατ᾽ αἴδος αἰδεσϑητε, Μητερες, ορνίϑων epya διδασκομεναι. Anthol. lib. i. Tit. bexxvii. edit. Bosch. p. 344. Beneath her fostering wing the Hen defends Her darling offspring, while the snow descends ; Throughout the winter’s day unmoved defies The chilling fleeces and inclement skies ; Till, vanquish’d by the cold and piercing blast, True to her charge, she perishes at last! O Fame! to hell this fowl’s affection bear ; Tell it to Progné and Medea there :— To mothers such as those the tale unfold, And let them blush to hear the story told!—T. G. This epigram contains a happy illustration, not only of our Lord’s simile, but also of his own conduct. How long had these thankless and unholy people been the ohjects of his tenderest cares! For more than 2000 years, they engrossed the most peculiar regards of the most beneficent Providence; and during the three years of our Lord’s public ministry, his preaching and miracles had but one object and aim, the instruction and salvation of this thoughtless and disobedient people. For their sakes, he who was rich became poor, that they through Ais poverty might be rich:—for their sakes, he made himself of no reputation, and took upon him the form of a servant, and became obedient unto 224 death, even the death of the cross! He died, that THEY might not perish, but have everlasting life. Thus, to save their life, he freely abandoned his own. Verse 38. Behold, your house] Ὁ οἰκος, the temple : —this is certainly what is meant. It was once the Lorp’s temple, God’s own house ; but now he says, your temple or house—to intimate that God had aban- doned it. See the note on ver. 21; see also on Luke xiii. 35. Verse 39. Ye shall not see me] I will remove my Gospel from you, and withdraw my protection. Till ye shall say, Blessed] Till after the fulness of the Gentiles is brought in, when the word of life shall again be sent unto you; then will ye rejoice, and bless, and praise him that cometh in the name of the Lord, with full and final salvation for the lost sheep of the house of Israel. See Rom. xi. 26, 27. Our Lord plainly foresaw that, in process of time, a spiritual domination would arise in his Church ; and to prevent its evil influence, he leaves the strong warn- ings against it which are contained in the former part of this chapter. As the religion of Christ is com pletely spiritual, and the influence by which it is pro duced and maintained must come from heaven; there fore, there could be no master or head but himself for as the Church (the assemblage of true believers) i: his body, all its intelligence, light, and life, must pro- ceed from him alone. Our forefathers noted this well : and this was one of the grand arguments by which they overturned the papal pretensions to supremacy in this country. In a note on ver. 9, in a Bible publishea by Edmund Becke in 1549, the 2nd of Edward VI., we find the following words:—Call no man pouv father upon the earth. Were ts the Bishoppe of Rome Veclared a plaine Anticdriste, tn that he woulde be call ed the most holpe father; and that all Cbristen men shoulve acknowledge hum for πὸ lesse then their sppri- tuall father, notwithstandinge these playne wordes οἵ Christe. It is true, nothing can be plainer; and yet, in the face of these commands, the pope has claimed the honour; and millions of men have been so stupid as to concede it. May those days of darkness, ty- ranny, and disgrace, never return! From the 13th to the 39th verse, our Lord pro- nounces eight woes, or rather pathetic declarations, against the scribes and Pharisees. 1. For their un- willingness to let the common people enjoy the pure word of God, or its right explanation: Ye shut up the kingdom, &c., ver. 13. 2. For their rapacity, and pretended sanctity in order to secure their secular ends: Ye devour widows’ houses, &c., ver. 14. 3. For their pretended zeal to spread the kingdom of Ged by making proselytes, when they had no other 1 Christ foretells the CHAP. end in view than forming instruments for the purposes of their oppression and cruelty: Ye compass sea and land, &c., ver. 15. 4. For their bad doctrine and false interpretations of the Scriptures, and their dispensing with the most solemnn oaths and vows at pleasure: Ye blind guides, which say, Whosoever shall swear by the temple, it ts nothing, &c., ver. 16-22. ; 5. For their superstition in scrupulously attending to little things, and things not commanded, and omit- ting matters of great importance, the practice of which God had especially enjoined: Ye pay tithe of mint and cummin, &c., ver. 23, 24. 6. For their hypocrisy, pretended saintship, and endeavouring to maintain decency in their outward conduct, while they had no other object in view than to deceive the people, and make them acquiesce in their oppressive measures: Ye make clean the outside of the cup, ver. 25, 26. 7. For the depth of their inward depravity and abomination, having nothing good, fair, or supportable, but the mere outside.—Most hypocrites and wicked men have some good: but these were radically and totally evil: Ye are like unto whited sepulchres— within full—of all uncleanness, ver. 27, 28. 8. For their pretended concern for the holiness of the people, which proceeded no farther than to keep them free from such pollutions as they might acci- XXIV. dentally and innocently contract, by casually stepping on the place where a person had been buried: and for their affected regret that their fathers had killed the prophets, while themselves possessed and culti- vated the same murderous inclinations: Ye—garnish the sepulchres of the righteous, and say, If we had been, &c., ver. 29, 30. It is amazing with what power and authority our blessed Lord reproves this bad people. This was the last discourse they ever heard from him; and it is surprising, considering their wickedness, that they waited even for a mock trial, and did not rise up at once and destroy him. But the time was not yet come in which he was to lay down his life, for no man could take it from him. While he appears in this last discourse with all the authority of a lawgiver and judge, he at the same time shows the tenderness and compassion of a friend and a father: he beholds their awful state—his eye affects his heart, and he weeps over them! Were not the present hardness and final perdition of these ungodly men entirely of themselves? Could Jesus, as the Su- preme God, have fixed their reprobation from all eter- nity by any necessitating decree ; and yet weep over the unavoidable consequences of his own sovereign determinations ? How absurd as well as shocking is the thought! This is Jewish exclusion: Credat Ju- deus Apella—non ego. destruction of the temple. CHAPTER XXIV. Christ foretells the destruction of the temple, 1,2. His disciples inquire when and what shall be the signs of this destruction, 3. tilences, and earthquakes, 6-8. ral spread of the Gospel, 14. tties of those times, 19-22. of these calamities, 27, 28. the parable of the fig-tree, 32, 33. Careless state of the people, 37—41. Our Lord answers, and enumerates them—false Christs, 5. Wars, famines, pes- Persecution of his followers, 9. He foretells the investment of the city by the Romans, 15-18. The calam- Warns them against seduction by false prophets, 23-26. Total destruction of the Jewish polity, 29-31. The certainty of the event, though the time is concealed, 34-36. The necessity of watchfulness and fidelity, illustrated by the par- Apostasy from the truth, 10-13. Gene- The suddenness The whole illustrated by able of the two servants, one faithful, the other wicked, 42-51. 45 s0° AND *Jesus went out, and de-jshow him the buildings of the re qa Cle parted from the temple: and| temple. Ἀπ Ges ——— his disciples came to him for to 2 And Jesus said unto them, ἢ See 2 Chap. xxiii. 38; Hag. ii. 9; Mal. iii. 1; Mark xiii. 1; Luke xxi. 5» Mic. iii. 12; Luke xxi. 5, &c. NOTES ON CHAP. XXIV. This chapter contains a prediction of the utter de- struction of the city and temple of Jerusalem, and the subversion of the whole political constitution of the Jews ; and is one of the most valuable portions of the new covenant Scriptures, with respect to the evidence which it furnishes of the ¢ruth of Christianity. Every thing which our Lord foretold should come on the tem- ple, city, and people of the Jews, has been fulfilled in the most correct and astonishing manner ; and witness- ed by a writer who was present during the whole, who was himself a Jew, and is acknowledged to be an histo- nian of indisputable veracity in all those transactions which concern the destruction of Jerusalem. With- out having designed it, he has written a commentary on our Lord’s words, and shown how every tittle was Von. 1. C 16} punetually fulfilled, though he knew nothing of the Scripture which contained this remarkable prophecy. His account will be frequently referred to in the course of these notes; as also the admirable work of Bishop Newton on the prophecies. Verse 1. And Jesus went out, and departed from the temple] Or, And Jesus, going out of the temple, was going away. This is the arrangement of the words in several eminent manuscripts, versions, and fathers ; and is much clearer than that in the common translation. The Jews say the temple was built of white and green-spotted marble. See Lightfoot. Josephus says the stones were white and strong; fifty feet long, twenty- four broad, and sixteen thick. Antiq. b. 15. 6. xi See Mark xiii. 1. Verse 2. See ye not all these things?) The common 225 Christ foretells the AME 2053. ye not all these things? Verily I An, Olymp. say unto you, ° There shall not be Ὁ left here one stone upon another, that shall not be thrown down. 3 9 And as he sat upon the mount of Olives, the ὁ disciples came unto him privately, saying, “ Tell us, when shall these things be? ST. MATTHEW. destruction of the temple and what shail be the sign of thy com- AM. Ss ing, and of the end of the world? 4 And Jesus answered and said unto them, ‘ Take heed thatno man deceive you. 5 For & many shall come in my name, say- ing, I am Christ; "and shall deceive many. 6 And ye shall hear of wars, and rumours An. Olymp. CCIL 1. ©) Kings ix. 7; Jer. xxvi. 18; Mic. iii. 12; Luke xix. 44. 4 Mark xiii. 8. 61 Thess. v. 1. f Eph. v. 6; Col. ii. 8,18; 2'Thess. 11.3; 1 John iv. 1. & Jer. xiv. 14; xxiii. 21, 25; ver. 24; John v. 43.——+ Ver. 11. text, and many manuscripts, have ov βλεπετε, Do ye not see, or consider? But the negative particle is omitted by several excellent manuscripts, by the Cop- tic, Sahidic, Armenian, Ethiopic, Slavonic, Vulgate, and Itala versions, and by some of the primitive fathers, who all read it thus, see, or consider all these things. There shall not be left here one stone] These seern to have been the last words he spoke as he left the temple, into which he never afterwards entered ; and, when he got to the mount of Olives, he renewed the discourse. From this mount, on which our Lord and his disciples now sat, the whole of the city, and par- ticularly the temple, were clearly seen. This part of our Lord’s prediction was fulfilled in the most literal manner. Josephus says, War, book vii. c. 1: “ Cesar gave orders that they should now demolish the whole city and temple, τε πολιν ἀπασαν καὶ Tov νεων κατασκεπ- τειν, except the three towers, Phaselus, Hippicus, and Mariamne, and a part of the western wall, and these were spared; but, for all the rest of the wall, it was laid so completely even with the ground, by those who dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited.” Maimonides, a Jewish rabbin, in Tract. Taanith, c. 4, says, “That the very foundations of the temple were digged up, according to the Roman custom.” His words are these: “On that ninth day of the month Ab, fatal for vengeance, the wicked Turnus Rufus, of the children of Edom, ploughed up the tem- ple, and the places round about it, that the saying might be fulfilled, Zion shall be ploughed as a field.” 'This Turnus, or rather Terentius Rufus, was left general of the army by Titus, with commission, as the Jews suppose, to destroy the city and the temple, as Jose- phus observes. The temple was destroyed 1st. Justly ; because of the sins of the Jews. 2Qdly. Mercifully; to take away from them the occasion of continuing in Judaism: and 3dly. Mysteriously ; to show that the ancient sacrifices were abolished, and that the whole Jewish economy was brought to an end, and the Christian dispensation introduced. Verse 3. Tell us, when shall these things be 2] There appear to be three questions asked here by the disciples. 1st. When shall these things be? viz. the destruction of the city, temple, and Jewish state. 2dly. What shail be the sign of thy coming ? viz. to execute these judgments upon them, and to establish thy own Church: and 3dly. When shall this world end 2. When wilt thou come to judge the quick and the dead? But there are some who maintain that these are but three parts of the same question, and that our Tord’s answers 226 only refer to the destruction of the Jewish state, and that nothing is spoken here concerning the LasT or judgment day. End of the world} Tov atwvog; or, of the age, viz. the Jewish economy, which is a frequent accom- modated meaning of the word Δίων, the proper mean- ing of which is, as Aristotle (De Celo) observes, ETERNAL. Αἰών, quasi act ὧν continual being: and no words can more forcibly point out eternity than these. See the note on Gen. xxi. 33. Verse 4. Take heed that no man deceive you.] The world is full of deceivers, and it is only by taking heed to the counsel of Christ that even his followers can escape being ruined by them. From this to ver. 31, our Lord mentions the signs which should precede his coming. The First sign is false Christs. Verse 5. For many shall come in my name] 1. Jo- sephus says, (War, b. ii. c. 13,) that there were many who, pretending to Divine inspiration, deceived the people, leading out numbers of them to the desert, pre- tending that God would there show them the signs of liberty, meaning redemption from the Roman power; and that an Egyptian false prophet led 30,000 men into the desert, who were almost all cut off by Felix. See Acts xxi. 38. It was a just judgment for God to deliver up that people into the hands of false Christs who had rejected the true one. Soon after our Lord’s crucifixion, Simon Magus appeared, and persuaded the people of Samaria that he was the great power of God, Acts viii. 9, 10; and boasted among the Jews that he was the son of God. 2. Of the same stamp and character was also Dosi- theus, the Samaritan, who pretended that he was the Christ foretold by Moses. 3. About twelve years after the death of our Lord, when Cuspius Fadus was procurator of Judea, arose an impostor of the name of Theudas, who said he was a prophet, and persuaded a great multitude to follow him with their best effects to the river Jordan, which he promised to divide for their passage; and saying these things, says Josephus, he deceived many: almost the very words of our Lord. 4. A few years afterwards, under the reign of Nero, while Felix was procurator of Judea, impostors of this stamp were so frequent that some were taken and killed almost every day. Jos. Ant. b. xx. 6. 4. and 7. The sEconD sign, wars and commotions. Verse 6. The next signs given by our Lord are wars and rumours of wars, &c.] These may be seen in Josephus, Ant. b. xviii. ec. 9; War, Ὁ. 11. c. 10; CRF) Signs that shall precede the A.M.4033. of wars: see that ye be not A.D An. “sar troubled: for all these things must ““_ come to pass, but the end is not yet. yet. i2 Chron. xv. 6; Isa. xix. 2; especially as to the rumours of wars, when Caligula ordered his statue to be set up in the temple of God, which the Jews having refused, had every reason to expect a war with the Romans, and were in such con- sternation on the occasion that they even neglected to till their land. Verse 7. Nation shall rise against nation] This portended the dissensions, insurrections, and mutual slaughter of the Jews, and those of other nations, who dwelt in the same cities together; as patticularly at Cesarea, where the Jews and Syrians contended about the right of the city, which ended there in the total expulsion of the Jews, above 20,000 of whom were slain. The whole Jewish nation being exasperated at this, flew to arms, and burnt and plundered the neigh- bouring cities and villages of the Syrians, making an immense slaughter of the people. The Syrians, in return, destroyed not a less number of the Jews. At Scythopolis they murdered upwards of 13,000. At Ascalon they killed 2,500. At Ptolemais they slew 2000, and made many prisoners. The Tyrians also put many Jews to death, and imprisoned more: the people of Gadara did likewise ; and all the other cities of Syria in proportion, as they hated or feared the Jews. At Alexandria the Jews and heathens fought, and 50,000 of the former were slain. The people of Damascus conspired against the Jews of that city, and, assaulting them unarmed, killed 10,000 of them. See Bishop Newton, and Dr. Lardner. Kingdom against kingdom] This portended the open wars of different tetrarchies and provinces against each other. Ist. That of the Jews and Galileans against the Samaritans, for the murder of some Gali- leans going up to the feast of Jerusalem, while Cumma- mus was procurator. 2dly. That of the whole nation of the Jews against the Romans and Agrippa, and other allies of the Roman empire ; which began when Gessius Florus was procurator. 3dly. That of the civil war in Ztaly, while Otho and Vitellius were con- tending for the empire. It is worthy of remark, that the Jews themselves say, “ In the time of the Messiah, wars shall be stirred up in the world; nation shall rise against nation, and city against city.” Sohar Kadash. “ Again, Rab. Eleasar, the son of Abina, said, When ye see kingdom rising against kingdom, then expect the immediate appearance of the Messiah.” Bereshith Rabba, sect. 42. The THirp sign, pestilence and famine. It is farther added, that There shail be famines, and pestilences] There was a famine foretold by Agabus, (Acts xi. 28,) which is mentioned by Suetonius, Ta- citus, and Eusebius ; which came to pass in the days of Claudius Cesar, and was so severe at Jerusalem that Josephus says (Ant. b. xx. c. 2.) many died for lack of food. Pestilences are the usual attendants of 1 CHAP. eKIVs destruction of the temple. 7 For ‘nation shall rise against art he nation, and kingdom against king- An, Dick dom: and there shall be fae and Σ pestilences, and earthquakes, in divers places. Hag. ii. 22; Zech. xiv. 13. famines: as the scarcity and badness of provisions generally produce epidemic disorders. The rourra sign, earthquakes or popular commotions. Earthquakes, in divers places.| If we take the word σεισμοι from σείω to shake, in the first sense, then it means particularly those popular commotions and in- surrections which have already been noted; and this | think to be the true meaning of the word : but if we confine it to earthquakes, there were several in those times to which our Lord refers; particularly one at Crete in the reign of Claudius, one at Smyrna, Mile- tus, Chios, Samos. See Grotius. One at Rome, mentioned by Tacitus; and one at Laodicea in the reign of Nero, in which the city was overthrown, as were likewise Hierapolis and Colosse. See Tacit. Annal. lib. xii. and lib. xiv. One at Campania, men- tioned by Seneca; and one at Rome, in the reign of Galba, mentioned by Suetonius in the life of that em- peror. Add to all these, a dreadful one in Judea, mentioned by Josephus (War, b. iv. ο. 4.) accompanied by a dreadful tempest, violent winds, vehement show- ers, and continual lightnings and thunders ; which led many to believe that these things portended some un- common calamity. The ΕἸΡΤῊ sign, fearful portents. To these St. Luke adds that there shall be fearful sights and great signs from heaven (chap. xxi. 11.) Josephus, in his preface to the Jewish war, enumerates these. 1st. A star hung over the city like a sword; and a comet continued a whole year. 2d. The people being assembled at the feast of wnleavened bread, at the ninth hour of the night, a great light shone about the altar and the temple, and this continued for half an hour. 3d. At the same feast, a cow led to sacrifice brought forth a /amb in the midst of the temple! 4th. The eastern gate of the temple, which was of solid brass, and very heavy, and could hardly be shut by twenty men, and was fastened by strong dars and bolts, was seen at the sixth hour of the night to open of its own accord! 5th. Before sun-setting there were seen, over all the country, chariots and armies fighting in the clouds, and besieging cities. 6th. At the feast of pentecost, when the priests were going into the inner temple by night, to attend their service, they heard first a motion and noise, and then a voice, as of a multitude, saying, Ler us DEPART HENCE! 7th. What Josephus reckons one of the most terrible signs of all was, that one Jesus, a country fellow, four years before the war began, and when the city was in peace and plenty, eame to the feast of tabernacles, and ran crying up and down the streets, day and night: “A voice from the east! a voice from the west! a voice from the four winds! a-voice against Jerusalem and the temple! a voice against the bridegrooms and the brides! and a voice against all the people!” Though the 227 Persecutions of the A.M. 4033. g All these are the beginning of An, Olymp. sorrows. - _ 9 § Then shall they deliver you up to be afflicted, and shall kill you ; and ye shall be hated of all nations for my name’s sake. 10 And then shall many be offended, and shall betray one another, and shall hate one another. ST. MATTIZEW. disciples foretold 11 And ™many false prophets 4,™; 40 shall rise, and "shall deceive An. Olymp CCIL. 1. many. eee 12 And because iniquity shall abound, the love of many shall wax cold. 13 ° But he that shall endure unto the end, the same shall be saved. * Chap. x. 17; Mark xiii. 9;. Luke xxi. 12; John xv. 20; xvi. 2; Acts iv. 2,3; vii. 59; xii. 1, &c.; 1 Pet. iv. 16; Rev. ii. 10, 13. 1Chap. xi. 6; xiii. 57; 2 Tim. i.15; iv. 10, 16——™ Chap. vil. 15; Acts xx. 29; 2 Pet. ii. 1 ——"]1 Tim. iv. 1; ver. 5, 24. o Chap. x. 22; Mark xii. 13; Heb. iii. 6, 14; Rev. ii. 10. magistrates endeavoured by stripes and tortures to re- strain him, yet he still cried, with a mournful voice, “Wo, wo to Jerusalem!” And this he continued to do for several years together, going about the walls and crying with aloud voice: ‘ Wo, wo to the city, and to the people, and to the temple!” and as he added, ‘““Wo, wo to myself!’ a stone from some sling or engine struck him dead on the spot! It is worthy of remark that Josephus appeals to the testi- mony of others, who saw and heard these fearful things. Tacitus, ἃ Roman historian, gives very nearly the same account with that of Josephus. Hist. lib. v. Verse 8. All these are the beginning of sorrows.] QSwar, travailing pains. The whole land of Judea is represented under the notion of a woman in grievous travail ; but our Lord intimates, that all that had already been mentioned were only the first pangs and throes, and nothing in comparison of that hard and death- bringing labour, which should afterwards take place. From the calamities of the nation in general, our Lord passes to those of the Christians; and, indeed, the sufferings of his followers were often occasioned by the judgments sent upon the land, as the poor Christians were charged with being the cause of these national calamities, and were cruelly persecuted on that account. Verse 9. Then shall they deliver you up to be afflict- ed| Rather, Then they will deliver you up to affliction, εἰς θλιψιν. By a bold figure of speech, affliction is here personified. They are to be delivered into afflic- tion’s own hand, to be harassed by all the modes of inventive torture. Ye shall be hated of all nations] Both Jew and Gentile will unite in persecuting and tormenting you. Perhaps πάντων τῶν εθνων means all the Gentiles, as in the parallel places in Mark xiii. 9-11, and in Luke xxi. 12-15, the Jewish persecution is mentioned dis- tinctly. Ye shall be delivered up to councis and be beaten in syNaGoGuEs, and ye shall stand before gover- nors and kings for my name’s sake—be not anxiously eareful beforehand what ye shall speak—for ye are not the speakers, but the Holy Spirit will speak by you—lI will give you utterance and wisdom, which all your adversaries shall not be able to contradict or re- sist. We need go no farther than the Acts of the Apostles for the completion of these particulars. Some were delivered to councils, as Peter and John, Acts iv. 5. Some were brought before rulers and kings, as Paul before Gallio, chap. xviii. 12, before Felix, xxiv., before Festus and Agrippa, xxv. Some had utterance and wisdom which their adversaries were not able to resist: so Stephen, chap. vi. 10, and Paul, 228 who made even Felix himself tremble, chap. xxiv. 25. Some were imprisoned, as Peter and John, chap. 1v. 3. Some were eaten, as Paul and Silas, chap. xvi. 23. Some were put to death, as Stephen, chap. vii. 59, and James the brother of John, chap. xii. 2. But if we look beyond the book of the Acts of the Apostles, to the bloody persecutions under Nero, we shall find these predictions still more amply fulfilled: in these, numberless Christians fell, besides those two champi- ons of the faith, Peter and Paul. And it was, as says Tertullian, nominis prelium, a war against the very name of Christ; for he who was called Christian had committed crime enough, in bearing the name, to be put to death. So true were our Saviour’s words, that they should be hated of all men for his Name’s sake. But they were not only to be hated by the Gentiles, but they were to be betrayed by aposiates. Verse 10. Then shall many be offended, and shall betray one another] ‘To illustrate this point, one sen- tence out of Tacitus (Annal. 1. xv.) will be sufficient, who, speaking of the persecution under Nero, says, A¢ first several were seized, who confessed, and then by THEIR DISCOVERY a great multitude of others were con- victed and executed. Verse 11. False prophets] Also were to be raised up; such as Simon Magus and his followers ; and the false apostles complained of by St. Paul, 2 Cor. xi. 13, who were deceitful workers, transforming themselves into the apostles of Christ. Such also were Hymeneus and Philetus, 2 Tim. ii. 17, 18. Verse 12. The love of many shall waz cold.| By reason of these trials and persecutions from without, and those apostasies and false prophets from within, the love of many to Christ and his doctrine, and to one another, shall grow cold. Some openly deserting the faith, as ver. 10; others corrupting it, as ver. 11; and others growing indifferent about it, as verse 12. Even at this early period there seems to have been a very considerable defection in several Christian Churches ; see Gal. ili. 1-4; 2 Thess. iii. 1, &c.; 2 Tim. i. 15. Verse 13. But he that shall endure] The persecu- tions that shall come—uwunto the end; to the destruc- tion of the Jewish polity, without growing cold or apostatizing—shall be saved, shall be delivered in all imminent dangers, and have his soul at last brought to an eternal glory. It is very remarkable that not a single Christian perished in the destruction of Jerusa- lem, though there were many there when Cestius Gal- lus invested the city; and, had he persevered in the siege, he would soon have rendered himself master of it; but, when he unexpectedly and unaccountably raised the siege, the Christians took that opportunity to escape. 1 Christ directs his disciples CHAP 14 And this » Gospel of the king- An, ΚΤ dom ἃ shall be preached in all the world for a witness unto all nations ; and then shal] the end come. 15 * When ye therefore shall see the abo- mination of desolation, spoken of by * Daniel the prophet, stand in the holy place, (* whoso readeth, let him understand :) A. M. 4033. A. D. 29. P Chap. iv. 23 ; ix. 35.——4 Rom. x. 18; Col. i. 6, 23——* Mark See Eusebius, Hist. Eccles. lib. ili. c. 5, and Mr. Read- ing’s note there ; and see the note here on ver. 20. Verse 14. And this Gospel of the kingdom shall be preached in all the world] But, notwithstanding these persecutions, there should be a universal publication of the glad tidings of the kingdom, for a testimony to all nations. God would have the iniquity of the Jews published every where, before the heavy stroke of his judgments should fall upon them; that all mankind, as it were, might be brought as witnesses against their eruelty and obstinacy in crucifying and rejecting the Lord Jesus. In all the world, ev ολη ty οἰκουμένη. Perhaps no more is meant here than the Roman empire ; for it is beyond controversy that πάσαν τὴν οἰκουμένην, Luke ii. 1, means no more than the whole Roman empire: asa decree for taxation or enrolment from Augustus Cesar could have no influence but in the Roman dominions ; but see on Luke ii. 1. Tacitus informs us, Annal. 1. xy., that, as early as the reign of Nero, the Christians were grown so numerous at Rome as to excite the jealousy of the government; and in other parts they were in proportion. However, we are under no ne- cessity to reStrain the phrase to the Roman empire, as, previously to the destruction of Jerusalem, the Gospel was not only preached in the lesser Asia, and Greece, and Italy, the greatest theatres of action then in the world; but was likewise propagated as far north as Scyrsia; as far south as Eruiopia; as far east as Partuia and Inpia; and as far west as Spain and Briraiw. On this point, Bishop Newton goes on to say, That there is some probability that the Gospel was preached in the British nations by St. Simon the apos- tle; that there is much greater probability that it was preached here by St. Paul; and that there is an abso- lute certainty that it was planted here in the times of the apostles, before the destruction of Jerusalem. See his proofs. Dissert. vol. ii. p. 235, 236. edit. 1758. St. Paul himself speaks, Col. i. 6, 23, of the Gospel’s being come into ALL THE woRLD, and preached τὸ EVERY CREATURE under heaven. And in his Epistle to the Romans, chap. x. 18, he very elegantly applies to the lights of the Church, what the psalmist said of the lights of heaven. Their sound went into ALL THE earTH, and their words unto the exp of the worLD. What but the wisdom of God could foretell this? and what but the power of God could accomplish it ? Then shall the end come.] When this general publi- eation of the Gospel shall have taken place, then a period shall be put to the whole Jewish economy, by the utter destruction of their city and temple. 1 . XXIV. when to flee from Jerusalem 16 Then let them which be iN % in Judea flee into the moun- An. OT ἘΡΑ͂Ν ΟΟΙ, 3: 17 Let him which is on the house top not come down to take any thing out of his house : 18 Neither let him which is in the field return back to take his clothes. xiii. 14; Luke xxi. 20.—— Dan. ix. 27; xii. 11.——t Dan. ix. 23, 25. Verse 15. The abomination of desolation, spoken of by Daniel] This abomination of desolation, St. Luke, (chap. xxi. 20, 21,) refers to the Roman army ; and this abomination standing in the holy place is the Ro- man army besieging Jerusalem ; this, our Lord says, is what was spoken of by Daniel the prophet, in the ninth and eleventh chapters of his prophecy ; and so let every one who reads these prophecies understand them; and in reference to this very event they are understood by the rabbins. The Roman army is called an abomination, for its ensigns and images, which were so to the Jews. Josephus says, (War, b. vi. chap. 6,) the Romans bfought their ensigns into the temple, and placed them over against the eastern gate, and sacri- ficed to them there. The Roman army is therefore fitly called the abomination, and the abomination which maketh desolate, as it was to desolate and lay waste Jerusalem; and this army besieging Jerusalem is called by St. Mark, chap. xiii. 14, standing where it ought not, that is, as in the text here, the holy place ; as not only the city, but a considerable compass of ground about it, was deemed holy, and consequently no profane persons should stand on it. Verse 16. Then let them which be in Judea flee into the mountains] This counsel was remembered and wisely followed by the Christians afterwards. Euse- bius and Epiphanius say, that at this juncture, after Cestius Gallus had raised the siege, and Vespasiat: was approaching with his army, all who believed in Christ left Jerusalem and fled to Pella, and other places beyond the river Jordan ; and so they all marvellously escaped the general shipwreck of their country : not one of them perished. See on ver. 13. Verse 17. Let him which is on the house top| The houses of the Jews, as well as those of the ancient Greeks and Romans, were flat-roofed, and had stairs on the outside, by which persons might ascend and de- scend without coming into the house. In the eastern walled cities, these flat-roofed houses usually formed continued terraces from one end of the city to the other ; which terraces terminated at the gates. He, therefore, who is walking on the house top, let him not come down to take any thing out of his house ; but let him instantly pursue his course along the tops of the houses, and escape out at the city gate as fast as he can. Any thing] Instead of τι, any thing, we should read τα, the things ; which reading is supported by all the best MSS., versions, and fathers. Verse 18. Neither let him which is in the field return back] Because when once the army of the 229 The ca.amaties attending the A. M. 4033. A:D. 29. 19 And "wo unto them that are ἐπεὶ ἸΘΙΤΩΡ. with child, and to them that give suck in those days ! 20 But pray ye that your flight be not in the winter, neither on the Sabbath-day : 21 For * then shall be great tribulation, such u Luke xxiii. 29. V Dan. ix. 26; xii. 1; Joel ii. 2. ST. MATTHEW. destruction of Jerusalem. as was not since the beginning of 4, Ν 4033. the world to this time, no, nor ever An. Olymp. CCIL. 1. shall be. Εν τ ST 22 And except those days should be shortened, there should no flesh be saved; τ but for the elect’s sake those days shall be shortened. w Isa. lxv. 8, 9; Zech. xiv. 2, 3. Romans sits down before the city, there shall be no more any possibility of escape, as they shall never temove till Jerusalem be destroyed. _ Verse 19. And wo unto them (alas! for them) that are with child, &c.] For such persons are not in a condition to make their escape ; neither can they bear the miseries of the siege. Josephus says the houses were full of women and children that perished by the famine ; and that the mothers snatched the food even out of their own children’s mouths. See War, b. v. 6. 10. But he relates a more horrid story than this, of one Mary, the daughter of Eliezar, illustrious for her family and riches, who, being stripped and plun- dered of all her goods and provisions by the soldiers, in hunger, rage, and despair, killed and boiled her own sucking child, and had eaten one half of him before it was discovered. This shocking story is told, War, b. vi. c. 3, with several circumstances of aggravation. Verse 20. But pray ye that your flight be not in the winter] For the hardness of the season, the badness of the roads, the shortness of the days, and the length of the nights, will all be great impediments to your flight. Rabbi Tanchum observes, “ that the favour of God was particularly manifested in the destruction of the first temple, in not obliging the Jews to go out in the winter, but in the summer.” See the place in Lightfoot. Neither on the Sabbath-day| That you may not raise the indignation of the Jews by travelling on that day, and so suffer that death out of the city which you had endeavoured to escape from within. Besides, on the Sabbath-days the Jews not only kept within doors, but the gates of all the cities and towns in every place were kept shut and barred ; so that if their flight should be on a Sabbath, they could not expect admission into any place of security in the land. Our Lord had ordered his followers to make their escape from Jerusalem when they should see it encom- passed with armies; but how could this be done ‘— God took eare to provide amply for this. In the twelfth year of Nero, Cestius Gallus, the president of Syria, came against Jerusalem with a powerful army. He might, says Josephus, Wan, b. ii. c. 19, have assaulted and taken the city, and thereby put an end to the war; but without any just reason, and contrary to the expec- tation of all, he raised the siege and departed. Jose- phus remarks, that after Cestius Gallus had raised the siege, “many of the principal Jewish people, πολλοὶ τῶν exidaver Ἰουδαίων, forsook the city, as men do a sinking ship.” Vespasian was deputed in the room of Cestius Gallus, who, having subdued all the country, prepared to besiege Jerusalem, and invested it on every side. But the news of Nero’s death, and soon after that of Galba, and the disturbances that followed, and 230 the civil wars between Otho and Vitellius, held Vespa- sian and his son Titus in suspense. Thus the city was not actually besieged in form till after Vespasian was confirmed in the empire, and Titus was appointed to command the forces in Judea. It was in those inci- dental delays that the Christians, and indeed several others, provided for their own safety, by flight. In Luke xix. 43, our Lord says of Jerusalem, Thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side. Accord- ingly, Titus, having made several assaults without suc- cess, resolved to surround the city with a wall, which was, with incredible speed, completed in three days! The wall was thirty-nine furlongs in length, and was strengthened with thirteen forts at proper distances, so that all hope of safety was cut off; none could make his escape from the city, and no provisions could be brought into it. See Josephus, War, book v. c. 12. Verse 21. For then shall be great tribulation] No history can furnish us with a parallel to the calamities and miseries of the Jews :—rapine, murder, famine, and pestilence within: fire and sword, and all the horrors of war, without. Our Lord wept at the fore- sight of these calamities ; and it is almost impossible for any humane person to read the relation of them in Josephus without weeping also. St. Luke, chap. xxi. 22, calls these the days of vengeance, that all things which were written might be fulfilled. 1. These were the days in which all the calamities predicted by Moses, Joel, Daniel, and other prophets, as well as those pre- dicted by our Saviowr, met in one common centre, and were fulfilled in the most terrible manner on that gene- ration. 2. These were the days of vengeance in another sense, as if God’s judgments had certain peri- ods and revolutions ; for it is remarkable that the temple was burned by the Romans in the same month, and on the same day of the month, on which it had been burned by the Babylonians. See Josephus, War, b. vi. c. 4. Verse 22. Except those days should be shortened} Josephus computes the number of those who perished in the siege at eleven hundred thousand, besides those who were slain in other places, War, b. vi. e. 9; and if the Romans had gone on destroying in this manner, the whole nation of the Jews would, in a short time, have been entirely extirpated ; but, for the sake of the elect, the Jews, that they might not be utterly destroyed, and for the Christians particularly, the days were shortened. These, partly through the fury of the zealots on one hand, and the hatred of the Romans on the other ; and partly through the difficulty of subsisting in the mountains, without houses or provisions, would in all probability have been all destroyed, either by the sword or famine, if the days had not been shortened 1 False Christs and prophets CHAP. A. M. 4033. po 29° *"Then'if any man shall say a unto you, Lo, here is Christ, or CCI. 1. 2 A ——— there; believe ἐὲ not. 24 For ¥ there shall arise false Christs, and false prophets, and shall show great signs and wonders ; insomuch that, * if it were possible, they shall deceive the very elect. 25 Behold, I have told you before. 26 Wherefore if they shall say unto you, ¥ Mark xiii. 21; Luke xvii. 23 ; xxi. 8——y¥ Deut. xiii. 1; ver. 5, 11; 2 Thess. ii. 9, 10, 11; Rev. xiii. 13. The besieged themselves helped to shorten those days by their divisions and mutual slaughters ; and by fatally deserting their strong holds, where they never could have been subdued, but by famine alone. So well fortified was Jerusalem, and so well provided to stand a siege, that the enemy without could not have pre- vailed, had it not been for the factions and seditions within. When Tittus was viewing the fortifications after the taking of the city, he could not help ascribing his success to God. “We have fought,” said he, “with God on our side; and it is God who pulled the Jews out of these strong holds: for what could ma- chines or the hands of men avail against such towers as these?” War, b. vi. c. 9. Verse 23. Then if any man shall say unto you, Lo here is Christ] Our Lord had cautioned his disciples against false Christs and prophets before, ver. 11 ; but he seems here to intimate that there would be es- vecial need to attend to this caution about the time of the siege. And in fact many such impostors did arise about that time, promising deliverance from God ; and the lower the Jews were reduced, the more dis- posed they were to listen to such deceivers. Like a man drowning, they were willing to catch even at a straw, while there was any prospect of being saved. But as it was to little purpose for a man to take upon him the character of the Christ, without miracles to avouch his Divine mission, so it was the common artifice of these impostors to show signs and wonders, σημεία καὶ Tepata; the very words used by Christ in this prophecy, and by Josephus in his history: Anr. b. xx. ce. 7. Among these Simon Magus, and Dositheus, mentioned before; and Barcocab, who, St. Jerome says, pretended to vomit flames. And it is certain these and some others were so dexterous in imitating miraculous works that they deceived many; and such were their works, that if the elect, the chosen persons, the Christians, had not had the fullest evidence of the truth of Christ’s mission and miracles, they must have been deceived too: but, having had these proofs, they could not possibly be deceived by these impostors. This is simply the meaning of this place; and it is truly astonishing that it should be brought as a proof for the doctrine (whether true or false is at present out of the question) of the necessary and eternal per- severance of the saints! How abundant the Jews were in magic, divination, sorcery, incantation, &c., see proved by Dr. Lightfoot on this place. Vers, 25. Behold, I have told you before.| That is, I have forewarned vou. 1 XXIV. shall arise and deceive many Behold, he is in the desert; go ΔΑΝ, 133. not forth: behold, he is in the An. Olymp. 3 ; CCIL 1. secret chambers; believe zt not. — τς 27 * For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. 28 » For wheresoever the carcass is, there will the eagles be gathered together. z John vi. 37; x. 28, 29; Rom. viii. 28, 29, 30; 2 Tim. ii. 19. aLuke xvii. 24. » Job xxxix. 30; Luke xvii. 37. Verse 26. If they shall say unto you, Behold, he is in the desert] Is it not worthy of remark that our Lord not only foretold the appearance of these impostors, but also the manner and circumstances of their con- duct Some he mentions as appearing in the desert. Josephus says, An’. b. xx. ο. 7, and War, book ii. ο. 13: That many impostors and cheats persuaded the people to follow them to the desert, promising to show them signs and wonders done by the providence of God, is well attested. An Egyptian false prophet, mentioned by Josephus, Ant. b. xx. c. 7, and in the Acts, chap. xxi. 38, led out into the DesERT four thou- sand men, who were murderers, but these were all taken or destroyed by Feliz. Another promised sal- vation to the people, if they would follow him to the DESERT, and he was destroyed by Festus, ANT. b. xx. e.7. Also, one Jonathan, a weaver, persuaded a number to follow him to the pEsERT, but he was taken and burnt alive by Vespasian. See War, b. vii. c. 11. As some conducted their deluded followers to the DESERT, so did others to the secret chambers. Josephus mentions a false prophet, War, b. vi. c. 5, who de- clared to the people in the city, that God commanded them to go up into the temple, and there they should receive the signs of deliverance. A multitude of men, women, and children, went up accordingly; but, in- stead of deliverance, the place was set on fire by the Romans, and 6,000 perished miserably in the flames, or in attempting to escape them. Verse 27. For as the lightning cometh out of the east, and shineth even unto the west] Tt is worthy of remark that our Lord, in the most particular manner, points out the very march of the Roman army: they entered into Judea on the East, and carried on their conquest WESTWARD, as if not only the extensiveness of the ruin, but the very route which the army would take, were intended in the comparison of the lightning issuing from the east, and shining to the west. Verse 28. For wheresoever the carcass 15] Πτωμα, the dead carcass. The Jewish nation, which was morally and judicially dead. There will the eagles} The Roman armies, called so partly from their strength and fierceness, and partly from the figure of these animals which was always wrought on their ensigns, or even in brass, placed on the tops of their ensign-staves. It is remarkable that the Roman fury pursued these wretched men where- soever they were found. They were a dead carcass doomed to be devoured ; and the Roman eagles were 231 The sign of the Son of ST. ‘A. M. 4033. ; are ae oe 29 © Immediately after the tribu = Cisne. lation of those days, ἃ shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 30 ° And then shall appear the sign of the Son of man in heaven: ‘ and then shall all the MATTHEW. man to appear in heaven tribes of the earth moum; ὃ and M. ae they shall see the Son of man com- χὰ “Givin ing in the clouds of heaven, with — power and great glory. 31 » And he shall send his angels ‘with a great sound of a trumpet, and they shall ga- ther together his elect from the four winds, from one end of heaven to the other. © Dan. vii. 11, 12. Aqsa. xiii. 10; Ezek. xxxii. 7; Joel 11. 10, 51; iii. 15; Amos v. 20; viii. 9; Mark xiii. 24; Luke xxi. 25: Acts ii. 20; Rev. vi. 12. e Dan. vii. 13. the commissioned devourers. See the pitiful account in Josephus, Wak, b. vii. c. 2, 3, 6, 9, 10, and 11. Verse 29. Immediately after the tribulation, &c.] Commentators generally understand this, and what fol- lows, of the end of the world and Christ’s coming to judgment: but the word immediately shows that our Lord is not speaking of any distant event, but of something immediately consequent on calamities al- ready predicted: and that must be the destruction of Jerusalem. “The Jewish heaven shall perish, and the sun and moon of its glory and happiness shall be dark- ened—brought to nothing. The sun is the religion of the Church; the moon is the government of the state ; and the stars are the judges and doctors of both. Com- pare Isa. xiii. 10; Ezek. xxxii. 7, 8, ἅς." Lightfoot. In the prophetic language, great commotions upon earth are often represented under the notion of com- motions and changes in the heavens :— The fall of Babylon is represented by the stars and constellations of heaven withdrawing their light, and the sun and moon being darkened. See Isa. xiii. 9, 10. The destruction of Egypt, by the heaven being covered, the sun enveloped with a cloud, and the moon withholding her light. Ezek. xxxil. 7, 8. The destruction of the Jews by Antiochus Epiphanes, is represented by casting down some of the host of heaven, and the stars to the ground. See Dan. viii. 10. And this very destruction of Jerusalem is repre- sented by the Prophet Joel, chap. ii. 30, 31, by show- ing wonders in heaven and in earth—darkening the sun, and turning the moon into blood. ‘This general mode of describing these judgments leaves no room to doubt the propriety of its application in the present case. The falling of stars, i. e. those meteors which are called falling stars by the common people, was deem- ed an omen of evil times. The heathens have marked this :— Sepe etiam stellas, vento impendente videbis Praecipites celo labi, noctisque per umbram Flammarum longos ἃ tergo albescere tractus. Vire. Geor. i. ver. 365. And oft before tempestuous winds arise The seeming stars fall headlong from the skies, And, shooting through the darkness, gild the night With sweeping glories, and long trails of light. Dryden. Again the same poet thus sings :— Son tthe signa dabit: solem quis dicere falsum Audeat? Iile etiam cecos instare tumultus 232 f Zech. xii. 12.—£ Chap. xvi. 27; Mark xiii. 26; Rev. 1. 7. h Chap. xiii. 41; 1 Cor. xv. 52; 1 Thess. iv. 16.-— Or, with @ trumpet, and a great voice. ϊ Sepe monet: fraudemque et operta tumescere bella Ille etiam extincto miseratus Casare Romam, Cum caput obseura nitidum ferrugine texit, Impiaque eternam timuerunt secula noctem. Ibid. ver. 462. The sun reveals the secrets of the sky, And who dares give the source of light the lie? The change of empires often he declares, Fierce tumults, hidden treasons, cpen wars. He first the fate of Cesar did foretell, And pitied Rome, when Rome in Cesar fell : Tn iron clouds concealed the public light, And impious mortals found eternal night. Dryden. Verse 30. Then shall appear the sign of the Son of man] The plain meaning of this is, that the destruc- tion of Jerusalem will be such a remarkable instance of Divine vengeance, such a signal manifestation of Christ’s power and glory, that all the Jewish tribes shall mourn, and many will, in consequence of this manifes- tation of God, be led to acknowledge Christ and his religion. By τῆς γῆς, of the land, in the text, is evi- dently meant here, as in several other places, the land of Judea and its tribes, either its then inhabitants, or the Jewish people wherever found. Verse 31. He shall send his angels] Tove ἀγγελους, his messengers, the apostles, and their successors in the Christian ministry. With a great sound of a trumpet] Or, a loud-sound- ing trumpet—the earnest affectionate call of the Gos- pel of peace, life, and salvation. Shall gather together his elect] The Gentiles, who were now chosen or elected, in place of the rebel- lious, obstinate Jews, according to our Lord’s predic- tion, Matt. viii. 11, 12, and Luke xni. 28,29. For the children of the kingdom, (the Jews who were born with a legal right to it, but had now finally forfeited that right by their iniquities) should be thrust out. ΤῈ is worth serious observation, that the Christian religion spread and prevailed mightily after this period: and nothing contributed more to the success of the Gospel than the destruction of Jerusalem happening in the very time and manner, and with the very circumstances, so particularly foretold by our Lord. It was after this period that the kingdom of Christ began, and his reign was established in almost every part of the world. To St. Matthew’s account, St. Luke adds, chap. xxi 24, They shall fall by the edge of the sword, and shait be led away captive into all nations ; and Jerusalem shall be trodden down by the Gentiles, till the times of 1 The parable of CHAP. XXIV. the fig tree A, M4033. 32 Ἵ Now learn *a parable of | these things, know that litis™near, 4,™; 403 An, Clyne. the fig tree: When his branch 15 even at the doors. An. Olymp ve know that summer is nigh : 33 So likewise ye, when ye shall see all k Luke xxi. 29.—! James v. 9.——™ Or, he. the Gentiles be fulfilled. "The number of those who fell by the sword was very great. EXLEVEN HUNDRED THOUSAND perished during the siege. Many were slain at other places, and at other times. By the command- ment of Florus, the first author of the war, there were slain at Jerusalem 3,600, Jos. War, b. ii. c. 14. By the inhabitants of Cesarea, above 20,000. At Scytho- polis, above 13,000. At Ascalon, 2,500. At Ptole- mais, 2,000. At Alexandria, 50,000. At Joppa, when taken by Cestius Gallus, 8,400. In a mountain called Asamon, near Sepporis, above 2,000. At Da- mascus, 10,000. Ina dattle with the Romans at As- calon, 10,000. In an ambuscade near the same place, 8,000. At Japha, 15,000. Of the Samaritans, on Mount Gerizim, 11,600. At Jotapa, 40,000. Αἱ Joppa, when taken by Vespasian, 4,200. At Tarichea, 6,500. And after the city was taken, 1,200. At Gamala, 4,000, besides 5,000 who threw themselves down a precipice. Of those who fled with John, of Gischala, 6,000. Of the Gadarenes, 15,000 slain, besides countless multitudes drowned. In the village of Zdumea, above 10,000 slain. At Gerasa, 1,000. At Macherus, 1,700. In the wood of Jardes, 3,000. In the castle of Masada, 960. In Cyrene, by Catul- lus the governor, 3,000. Besides these, many of every age, sex, and condition, were slain in the war, who are not reckoned; but, of those who are reckoned, the number amounts to upwards of 1,357,660, which would have appeared incredible, if their own historian had not so particularly enumerated them. See Josephus, Wan, book ii. c. 18, 20; book iii. c. 2,7, 8,9: book iv. c. 1, 2, 7, 8, 9; book vii. c. 6, 9,11; and Bp. Newton, vol. ii. p. 288-290. Many also were led away captives into all nations. There were taken at Japha, 2,130. At Jotapa, 1,200. At Tarichea, 6,000 chosen young men, who were sent to Nero; others sold to the number of 30,400, be- sides those who were given to Agrippa. Of the Gada- renes were taken 2,200. In Idumea above 1,000. Many besides these were taken in Jerusalem ; so that, as Josephus says, the number of the captives taken in the whole war amounted to 97,000. Those above seventeen years of age were sent to the works in Egypt; but most were distributed through the Roman provinces, to be destroyed in their theatres by the sword, and by the wild beasts; and those under seven- teen years of age were sold for slaves. Eleven thou- sand in one place perished for want. At Caesarea, Titus, like a thorough-paced infernal savage, murdered 2,500 Jews, in honour of his brother’s birthday ; and a greater number at Berytus in honour of his father’s. See Josephus, War, Ὁ. vii. c. 3. 5. 1. Some he caused to kill each other; some were thrown to the wild beasts; and others burnt alive. And all this was done by a man who was styled, The darling of man- kind! Thus were the Jews miserably tormented, and 34 Verily I say unto you, ® This CCI. 1. generation shall not pass, till all these things be fulfilled. = Chap. xvi. 28; xxiii. 36; Mark xiii. 30; Luke xxi. 32. ditributed over the Roman provinces; and continue te be distressed and dispersed over all the nations of the world to the present day. Jerusalem also was, accord- ing to the prediction of our Lord, to be trodden down by the Gentiles. Accordingly it has never since been in the possession of the Jews. It was first in subjec- tion to the Romans, afterwards to the Saracens, then to the Franks, after to the Mamalukes, and now to the Turks. Thus has the prophecy of Christ been most literally and terribly fulfilled, on a people who are still preserved as continued monuments of the truth of our Lord’s prediction, and of the truth of the Christian religion. See more in Bp. Newton’s Dissert. vol. ii. p- 291, &e. Verse 32. Learn a parable of the fig-tree| That is, These signs which I have given you will be as infal- lible a proof of the approaching ruin of the Jewish state as the budding of the trees is a proof of the coming summer. Verse 34. This generation shall not pass] H yevea αὐτη, this race; i. 6. the Jews shall not cease from being a distinct people, till all the counsels of God rela- tive to them and the Gentiles be fulfilled. Some trans- late 7 yevea avn, this generation, meaning the persons who were then living, that they should not die before these signs, &c., took place: but though this was true, as to the calamities that fell upon the Jews, and the destruction of their government, temple, &c., yet as our Lord mentions Jerusalem’s continuing to be under the power of the Gentiles till the fulness of the Gentiles should come in, i. e. till all the nations of the world should receive the Gospel of Christ, after which the Jews themselves should be converted unto ~ God, Rom. xi. 25, &e., I think it more proper not to restrain its meaning to the few years which preceded the destruction of Jerusalem; but to understand it of the care taken by Divine providence to preserve them as a distinct people, and yet to keep them out of their own land, and from their temple service. See on Mark xiii. 30. But still it is literally true in reference to the destruction of Jerusalem. John probably lived to see these things come to pass; compare Matt. xvi. 28, with John xxi. 22; and there were some rabbins alive at the time when Christ spoke these words who lived till the city was destroyed, viz. Rabban Simeon, who perished with the city; R. Jochanan ben Zaccat, who outlived it; R. Zadoch, R. Ismael, and others. See Lightfoot. The war began, as Josephus says, Ant. Ὁ. xx. ec. 11. s. 1, in the second year of the government of Gessius Florus, who succeeded Albinus, successor of Porcius Festus, mentioned Acts xxiv. 27, in the month of May, in the twelfth year of Nero, and the seven- teenth of Agrippa, mentioned Acts xxv. and Xxvi., that is, in May, A. D. 66. The temple was burnt August 10, A. D. 70, the 233 Careless state of the people at ya 35 ° Heaven and earth shall pass An. Olymp. away, but my words shall not pass away. 36 Ἵ ” But of that day and hour knoweth no man, no, not the angels of heaven, 4 but my Father only. 37 But as the days of Noe were, so shall also the coming of the Son of man be. 38 * For as in the days that were before the flood, they were eating and drinking, marrying ° Psa. cii. 26; Isa. li. 6; Jer. xxxi. 35, 36; chap. v. 18; Mark SAL 31 Luke’ xxi. 33; Heb. i. 11. Mark xiii. 32; ‘Acts i. ἜΣ 1 Thess. v. ὩΣ 2 Pet. iii. 10. same day and month on which it had been burnt by the king of Babylon: Josephus, Ant. b. xx.e. 11. 5. 8. The city was taken September 8, in the second year of the reign of Vespasian, or the year of Christ 70. Ant. b. vi. e. 10. That was the end of the siege of Jerusalem, which began, as Josephus several times observes, about the fourteenth day of the month Nisan, or our April. See War, b. v. c. 3. s. 1, c. 13. s. 7; b. vi. c. 9. s. 8. Dr. Lardner farther remarks, There is also an an- cient inscription to the honour of Titus, “‘ who, by his father’s directions and counsels, had subdued the Jew- ish nation and destroyed Jerusalem, which had never been destroyed by any generals, kings, or people, be- fore.” The inscription may be seen in Gruter, vol. 1. p. 244. It is as follows :— Imp. Τιτο. Czsarl. DIvI. VespastanI. F Vespasiano. Aue. Pontiricr. Maximo Tris, Por. X. Imp. XVII. Cos. VIII. P. P Princiri. ὅσο. S. P. Q. R Quon. Praceptis. Parris. Consmilsque. et Avspicils. Gentem. JuDZORUM. DOMUIT. ET Ursem. HierosoLyMAm. OMNIBUS. ANTE. SE Ducisus. Reeipus. GENTIBUSQUE. AUT. FRUSTRA PETITAM. AUT. OMNINO. INTENTATAM. DELEVIT. For this complete conquest of Jerusalem, Titus had a triumphal arch erected to his honour, which still exists. It stand on the Via Sacra, leading from the forum to the amphitheatre. On it are represented the spoils of the temple of God, such as the golden table of the show-bread, the golden candlestick with its seven branches, the ark of the covenant, the two golden trumpets, &c., &c.; for a particular account see the note on Exod. xxv. 31. On this arch, a cor- rect model of which, taken on the spot, now stands before me, is the following inscription :— SENaTUS Poputusque Romanus Divo Tiro. DIvI Vespasrani. F VesPAsiANo Augusto. “The Senate and People of Rome, to the Divine Titus, son of the Divine Vespasian ; and to Vespasian the Emperor.” On this occasion, a medal was struck with the fol- lowing inscription round a laureated head of the em- peror :—IMP.erator J.ulius CAAS.ar VESP.asianus 234 ST. MATTHEW. the second advent of Christ. and giving in marriage, until the A, M4033. day that Noe entered into the ark, An. Core: 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. 40 * Then shall two be in the field; the one shall be taken, and the other left. 41 Two women shall be grinding at the mill ; the one shall be taken, and the other left. 42 9 * Watch therefore: for ye,know not 4 Zech. xiv. 7. τ θη. vi. 3, 4, 5; vii. 5; Luke xvii. 26; 1 Pet. iii. 20.—+* Luke xvii. 34, &e. at Chap. xxv. 13; Mark xi. 33, &c.; Luke xxi. 36. AUG.ustus. P.ontifex M.axvimus, TR.ibunitia, P.o- testate P.ater P.atrie CO.nS.ul VIII.—On the ob- verse are represented a palm tree, the emblem of the land of Judea; the emperor with a trophy standing on the left; Judea, under the figure of a distressed woman, sitting at the foot of the tree weeping, with her head bowed down, supported by her left hand, with the legend JUDAKA CAPTA. S.enatus C.on- sultus. at the bottom. This is not only an extraordi- nary fulfilment of our Lord’s prediction, but a literal accomplishment of a prophecy delivered about 800 years before, Isa. iii. 26, And she, desolate, shall sit upon the ground. Verse 36. But of that day and hour] Ὥρα, here, is translated season by many eminent critics, and is used in this sense by both sacred and profane authors. As the day was not known, in which Jerusalem should be invested by the Romans, therefore our Lord advised his disciples to pray that it might not be on a Sabbath ; and as the season was not known, therefore they were to pray that it might not be in the winter; ver. 20. See on Mark xiii. 32. Verses 37, 38. As the days of Noah—they were eating and drinking] That is, they spent their time in rapine, luxury, and riot. The design of these verses seems to be, that the desolation should be as general as it should be unexpected. Verse 39. And knew not] They considered not— did not lay Noah’s warning to heart, till it was too late to profit by it: so shall it be—and so it was in this coming of the Son of man. Verses 40,41. Then shall two men—two women— one shall be taken, and the other left.| The meaning seems to be, that so general should these calamities be, that no two persons, wheresoever found, or about whatsoever employed, should be both able to effect their escape ; and that captivity and the sword should have a complete triumph over this unhappy people. Two women shall be grinding] Women alone are still employed in grinding the corn in the east; and it is only when despatch is required, or the uppermost millstone is heavy, that a second woman is added. See Wakefield, and Harmer, Obs. vol. i. 253. That they were formerly thus employed, see Exod. xi. 5, and the note there. See also Isa. xlvii. 2. Verse 42. Watch therefore] Be always on your guard, that you may not be taken unawares, and that you may be properly prepared to meet God in the 1 The parable of the cruel CHAP. A. Μ. 4033. hy gees what hour your Lord doth An. Olymp. come. CCIL.1 43 "But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 ¥ Therefore be ye also ready: for in such an hour as ye think not, the Son of man cometh. 45 * Who then is a faithful and wise ser- vant, whom his lord hath made ruler over his houschold, to give them meat in due season ? 46 * Blessed zs that servant, whom his lord, « Luke xii. 39 ; 1 Thess. v. 2; 2 Pet. iii. 10; Rev. iii. 3; xvi. 15. τ Chap. xxv. 13; 1 Thess. v. 6—Ww Luke xii. 42; Acts xx. 28; way either of judgment or mercy, whensoever he may come. This advice the followers of Christ took, and therefore they escaped; the miserable Jews rejected it, and were destroyed. Let us learn wisdom by the things which they suffered. Verse 43. If the good man of the house had known] “As a master of a family, who expected a thief at any time of the night, would take care to be awake, and ready to protect his house; so do ye, who know that the Son of man will come. Though the day and hour be uncertain, continue always in a state of watch- fulness, that he may not come upon you wnawares.” WAKEFIELD. Verse 45. Who then is a faithful and wise servant] All should live in the same expectation of the coming of Christ, which a servant has with respect to the re- turn of his master, who, in departing for a season, left the management of his affairs to him; and of which management he is to give an exact account on his master’s return. Here is an abstract of the duties of a minister of Christ. 1. He is appointed, not by himself, but by the vocation and mission of Ais Master. 2. He must look on himself, not as the master of the family, but as the servant. 3. He must be scrupulously faithful and exact in fulfilling the commands of his Master. 4. His fidelity must be ever accompanied by wisdom and prudence. 5. He must give the domestics—the sa- cred family, their food; and this food must be such as to afford them true nourishment. And 6. This must be done in its season. There are certain portions of the bread of life which lose their effect by being admi- nistered out of proper season, or to improper persons. Verse 46. Blessed is that servant] His blessed- ness consists in his master’s approbation. Verse 47. He shall make him ruler over all his goods.| Ὁ heavenly privilege of a faithful minister of Christ! He shall receive from God a power to dispense all the blessings of the new covenant; and his word shall ever be accompanied with the demonstration of the Holy Ghost to the hearts of all that hear it. Much of a preacher's usefulness may be lost by his unfaith- fulness. 1 XXIV. and oppressive servant. when he cometh, shall find so Ἃς ΜΙ 1033 doing. An. Olymp. COIL. 1. 47 Verily I say unto you, That yhe shall make him ruler over all his goods. 48 But, and if that evil servant shall say in his heart, My lord delayeth his coming ; 49 And shall begin to smite jis fellow-ser- vants, and to eat and drink with the drunken , 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 And shall 5 cut him asunder, and appoint him his portion with the hypocrites : * there shall be weeping and gnashing of teeth. 1 Cor.iv. 2; Heb. iii. 5. x Rey. xvi. 15. ——¥ Chap. xxv. 21,23; Luke xxii. 29. z Or, cut him off— Chap. viii. 12; xxv. 30. Verse 48. But, and if that evil servant] Here are three characters of a bad minister. 1. He has little or no faith in the speedy coming of Christ, either to punish for wickedness, or to pardon and sanctify those who believe. It may be, he does not outwardly pro- fess this, but he says it in Ais heart, and God searches his heart, and knows that he professes to teach what he does not believe. 2. He governs with an absolute dominion, oppressing his colleagues and doing violence to the followers of Christ. And shall begin to smite, ἄς. 3. He leads an irregular life—does not love the company of the children of God, but eats and drinks with the drunkards, preferring the tables of the great and the rich, whose god is their belly, and thus feeds himself without fear. Great God! save thine inherit- ance from being ravaged by such wolves ! Verse 50. The lord of that servant] Here are three punishments which answer to the three charac- teristics of the bad minister. 1. A sudden death, and the weight of God’s judgments falling upon him, with- out a moment to avert it: this answers to his infidelity and forgetfulness. He shall come in a day in which he looked not for him. 2. A separation from the communion of saints, and from all the gifts which he has abused : this answers to the abuse of his authority in the Church of Christ. 3. He shall have tears and eternal pains, in company with all such hypocrites as himself: and this answers to his voluptuous life, pam- pering the flesh at the expense of his soul. Verse 51. Cut him asunder] This refers to an an- cient mode of punishment used in several countries. Isaiah is reported to have been sawed asunper. That it was an ancient mode of punishment is evident from what Herodotus says: that Sadacus, king of Ethiopia, had a vision, in which he was commanded μεσοὺς διαταμειν, to cut in two, all the Egyptian priests, lib. ii. And in lib. vii. where Xerxes ordered one of the sons of Pythius μεσον diataperv, to be cut in two, and one half placed on each side of the way, that his army might pass through between them. See Raphelius also, in his notes from Herodotus and Polybius. This kind of punishment was used among the Persians : see Dan. ii. 5; iii. 29. Story of Susannah, ver. 55, 59 235 The parable of the ten See also 2 Sam. xii. 31, and 1 Chron. xx. 3. It may also have reference to that mode of punishment in which the different members were chopped off seriatim, first the feet, then the hands, next the legs, then the arms, and lastly the head. This mode of punishment is still in use among the Chinese. But we find an exact parallel among the Turks, in the following pas- sage from W. Lithgow’s Travels, p. 153. London 4to. edit. “Ifa Turk should happen to kill another Turk, his punishment is thus: After he is adjudged to death, he is brought forth to the market place ; and a blocke being brought hither of four foot high, the malifactor is stript naked, and then laid thereon with his belly down- ward; they draw in his middle together so small with running cords that they strike his body a-two with one blow: his hinder parts they cast to be eaten by hun- gry dogs kept for the same purpose ; and the fore- quarters and head they throw into a grievous fire, made there for the same end. And this is the punishment for manslaughter.” This is the very same punishment, and for the same offence, as that mentioned by our Lord, the killing of a fellow servant—one of the same nation, and of the same religion. Tue reader has no doubt observed, in the preceding chapter, a series of the most striking and solemn pre- dictions, fulfilled in the most literal, awful, and dread- ful manner. Christ has foretold the ruin of the Jewish people, and the destruction of their polity ; and in such a circumstantial manner as none else could do, but He, under whose eye are all events, and in whose hands are the government and direction of all things. Indeed he rather declared what he would do, than predicted what should come to pass. And the fulfilment has been as circumstantial as the prediction. Does it not appear that the predicted point was so literally refer- red to by the occurring fact, by which it was to have its accomplishment, as to leave no room to doubt the truth of the prediction, or the certainty of the event by which it was fulfilled ὃ Thus the wispom of God, as also his justice and providence, have had a plenary manifestation. But this wisdom appears, farther, in preserving such a record of the prediction, and such evidence of its ac- ST. MATTHEW. wise and foolish vurgins. complishment, as cannot possibly be doubted. The New Testament, given by the inspiration of God, and handed down uncorrupted from father to scn, by both friends and enemies, perfect in its credibility and truth, inexpugnable in its evidences, and astonishingly cir- cumstantial in details of future occurrences, which the wisdom of God alone could foreknow—that New Tes- tament is the record of these predictions. The history of the Romans, written by so many hands ; the history of the Jews, written by one of themselves ; triumphal arches, coins, medals, and public monuments of differ- ent kinds, are the evidence by which the fulfilment of the record is demonstrated. Add to this the preserva- tion of the Jewish people ; a people scattered through all nations, yet subsisting as a distinct body, without temple, sacrifices, or political government ; and who, while they attempt to suppress the truth, yet reluctantly stand forth as an unimpeachable collateral evidence, that the solemn record, already alluded to, is strictly and literally true! Who that has ever consulted the Roman historians of the reigns of Vespasian and Titus, the history of Josephus, and the 24th chapter of St. Matthew’s Gospel, and who knows any thing of the present state of the Jews over the face of the earth, or even of those who sojourn in England, can doubt for a moment the truth of this Gospel, or the infinite and all- comprehensive knowledge of Him who is its author ! Here then is one portion of Divine Revelation that is incontrovertibly and absolutely proved to be the truth of God. Reader! if he, who, while he predicted the ruin of this disobedient and refractory people, wept over their city and its inhabitants, has so minutely fulfilled the threatenings of his justice on the unbelieving and dis- obedient, will he not as circumstantially fulfil the pro- mises of his grace to all them that believe? The ex- istence of his revelation, the continuance of a Christian Church upon earth, the certainty that there is one individual saved from his sins by the grace of the Gospel, and walking worthy of his vocation are con- tinued proofs and evidences that he is still the same ; that he will fulfil every jot and tittle of that word on which he has caused thee to trust; and save to the ut- termost all that come unto the Father by him. The word of the Lord endureth for ever: and they who trust in him shall never be confounded. CHAPTER XXV. The parable of the ten virgins, five of whom were wise, and five foolish, 1-12. The parable of the talents, 14-30. constantly prepared to appear before God, 13. The necessity of being The manner in which God shall deal with the rizhteous and the wicked in the judgment of the great day, 31—46. ALM 4033: "THEN shall the kingdom of Ase Olay heaven be likened unto ten * virgins, which took their lamps, and went forth to meet ἢ the bridegroom. 2 ¢ And five of them were wise, Aaa and five were foolish. An. Olymp. CCI. 1 their lamps, and took no oil with them : 2 Ley. xxi. 14; Psa. xlv. 9-11; 2 Cor. xi. 2; Rev. xiv. 5. b Eph. v. 29,30; Rey. xix. 7; xxi. 2, 9.—* Chap. xiii. 47; xxii. 10 NOTES ON CHAP. XXV. Verse 1. Then shall the kingdom of heaven] The state of Jews and professing Christians—or the state 236 of the visible Church at the time of the destruction of Jerusalem, and in the day of judgment: for the parable appears to relate to both those periods. And partieu- 1 The parable of the ten A.M. 4033. . pt, : A. D. 29. 4 But the wise took oil in their Δ᾽ Olymp. vessels with their lamps. 5 While the bridegroom tarried, 4 they all slumbered and slept. 4} Thess. v. 6. larly at the time in which Christ shall come to judge the world, it shall appear what kind of reception his Gospel has met with. This parable, or something very like it, is found in the Jewish records: so in a treatise entitled Resuira Cuocman, the beginning of wisdom, we read thus: “‘ Our wise men of blessed memory say, Repent whilst thou hast strength to do it, whilst thy lamp burns, and thy oil is not extinguished ; for if thy lamp be gone out, thy oil will profit thee nothing.”— Our doctors add, in Meprasn: “The holy blessed God said to Israel, My sons, repent whilst the gates of repentance stand open; for I receive a gift at pre- sent, but when I shall sit in judgment, in the age to come, I will receive none.” Another parable, men- tioned by Kimchi, on Isa. Ixv. 13. “ Rabbi Yucha- nan, the son of Zachai, spoke a parable concerning a king, who invited his servants, but set them no time to come: the prudent and wary among them adorned themselves, and, standing at the door of the king’s house, said, Is any thing wanting in the house of the king? (i. ὁ. Is there any work to be done?) But the foolish ones that were among them went away, and working said, When shall the feast be in which there is no labour? Suddenly the king sought out his ser- vants: those who were adorned entered in, and they who were still polluted entered in also. The king was glad when he met the prudent, but he was angry when he met the foolish: he said, Let the prudent sit down and eat—let the others stand and look on.” Rabbi Eliezer said, “Turn to God one day before your death.” His disciples said, “* How can a man know the day of his death?” He answered them, “ There- fore you should turn to God to-day, perhaps you may die to-morrow ; thus every day will le employed in returning.” See Azmchi in Isa. Ixv. 13. Virgins] Denoting the purity of the Christian doctrine and character. In this parable, the dride- groom is generally understood to mean Jesus Christ. The feast, that state of felicity to which he has pro- mised to raise his genuine followers. The wise, or prudent, and foolish virgins, those who truly enjoy, and those who only profess the purity and holiness of his religion. The o/, the grace and salvation of God, or that faith which works by love. The vessel, the heart in which this oil is contained. The lamp, the profession of enjoying the burning and shining light of the Gospel of Christ. Going forth, the whole of their sojourning upon earth. Verse 2. Five of them were wise] Or, provident, épovijoc—they took care to make a proper provision beforehand, and left nothing to be done in the last moment. Five were foolish] Mopot, which might be trans- lated careless, is generally rendered foolish; but this does not agree so well with φρονέμοι, provident, or pru- dent, in the first clause, which is the proper meaning of the word. Μωρος, in the Etymologicon, is thus Je- 1 CHAP. XXV. wise and foolish virgins. 6 And at midnight *there was 4,M. 1033. a cry made, Behold, the bride- i eg groom cometh; go ye out to meet him. © Chap. xxiv. 31; 1 Thess. iv. 16. fined, μη dpa το deov, he who sees not what is proper or necessary. ‘These did not see that it was neces- sary to have oil in their vessels, (the salvation of God in their souls,) as well as a burning lamp of religious profession, ver. 3, 4. Verse 4. Took oil in their vessels] They not only had a sufficiency of oil in their /amps, but they carried a vessel with oil to recruit their lamps, when it should be found expedient. This the foolish or improvident neglected todo: hence, when the oil that was in their lamps burned out, they had none to pour into the lamp to maintain the flame. Verse 5. The bridegroom tarried| The coming of the bridegroom to an individual may imply his death: his coming to the world—the final judgment. The delay—the time from a man’s birth till his death, in the first case ; in the second, the time from the de- ginning to the end of the world. Slumbered and slept.| Or, ενυςαξαν καὶ exade_vdor, they became drowsy and fell asleep. As sleep is fre- quently used in the sacred writings for death, so drow- siness, which precedes sleep, may be considered as pointing out the decays of the constitution, and the sicknesses which precede death. The other explana- tions which are given of this place must be unsatisfac- tory to every man who is not warped by some point in his creed, which must be supported at every ex- pense. Carelessness disposed them to drowsiness, drowsiness to sleep, deep sleep, which rendered them as unconscious of their danger as they were before inattentive to their duty. The Anglo-Saxon has hit the meaning of the original well—pa hnappudon hig ealle Ἢ ylepun; of which my old MS. Bible gives a literal version, in the English of the 14th century : forsethe— alle nappeden and sleptyn. Verse 6. At midnight there was acry] The Jewish weddings were generally celebrated in the night; yet they usually began at the rising of the evening star; but in this ease there was a more than ordinary delay. Behold, the bridegroom cometh] What an awful thing to be summoned to appear before the Judge of quick and dead! The following is an affecting rela- tion, and fas est ab hoste doceri. ‘ When Rabbi Jo- chanan ben Zachai was sick, his disciples came to visit him; and when he saw them he began to weep. They say to him, Rabbi! the light of Israel, the right hand pillar, the strong hammer, wherefore dost thou weep? He answered them, If they were carrying me before a king of flesh and blood, who is here to- day, and to-morrow in the grave; who, if he were angry with me, his anger would not last for ever: if he put me in prison, his prison would not be everlast ing; if he condemned me to death, that death would not be eternal; whom I could soothe with words or® bribe with riches; yet even in these circumstances I should weep. But now I am going before the King of kings, the holy and the blessed God, who liveth 237 The parable of the ten A. M. 4033, ico psa” «= 7-~« Then all those virgins arose, An. Olymp. and ‘ trimmed their lamps. ——— 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9 But the wise answered, saying, Not so; lest there be not enough for us and you: > but § Luke xii. 35.—=5 Or, going out——Isa. lv. 1; Hab. ii. 4; Rom. i. 17; Gal. vi. 4. and endureth for ever and for ever; who, if he be angry with me, his anger will last forever; if he put me in prison, his bondage will be everlasting; if he condemn me to death, that death will be eternal ; whom 1 cannot soothe with words nor bribe with riches :— when, farther, there are before me two ways, the one to hell and the other to paradise, and I know not. in which they are carrying me, shall I not weep?” Tat- muD Beracoth, fol. 28. Verse 7. Trimmed their lamps.| Exoopunoav, adorn- ed them. I have seen some of the eastern lamps or lanthorns, the body of which was a skeleton of wood and threads, covered with a very thin transparent membrane, or very fine gauze, and decorated with flowers painted on it. It is probable that the nuptial lamps were highly decorated in this way ; though the act mentioned here may mean no more than preparing the lamps for burning. The following account of the celebration of a wed- ‘ding in Persia, taken from the Zend Avesta, vol. ii. Ρ. 558, &c., may cast some light on this place. “The day appointed for the marriage, about five o'clock in the evening, the bridegroom comes to the house of the bride, where the moded, or priest, pro- nounces for the first time the nuptial benediction. He then brings her to his own house, gives her some re- freshment, and afterwards the assembly of her relatives and friends reconduct her to her father’s house. When she arrives, the moded repeats the nuptial benediction, which is generally done about mipNIGHT ; immediately after, the bride, accompanied with a part of her at- tending troop, (the rest having returned to their own homes,) is reconducted to the house of her husband, where she generally arrives about three o'clock in the morning. Nothing can be more brilliant than these nuptial solemnities in India. Sometimes the assembly consists of not less than two thousand persons, all richly dressed in gold and silver tissue ; the friends and rela- tives of the bride, encompassed with their domestics, are all mounted on horses richly harnessed. The goods, wardrobe, and even the bed of the bride, are carried in triumph. The husband, richly mounted and magnificently dressed, is accompanied by δὲς friends and relatives, the friends of the bride following him in covered carriages. At intervals, during the proces- sion, guns and rockets are fired, and the spectacle is rendered grand beyond description, by a prodigious number of LIGHTED ToRCHES, and by the sounp of a multitude of musical instruments.” © There are certain preparations which most persons pelieve they must make at the approach of death ; but, alas! it is often too late. The lamp is defiled, the light almost ou, and the oi expended; and what adorning 238 ST. MATTHEW wise and foolish virgins go ye rather to them that sell, and 4,™, 4033 buy for yourselves. An. Olymp. 10 And while they went to buy, pa Sed the bridegroom came ; ‘and they that were ready went in with him to the marriage ; and k the door was shut. iLuke xiii. 25; xix. 42; xii. 35, 36——* Luke xiii. 25. is a wretched sinner, struggling in the agonies of death, capable of preparing for his guilty soul! Verse 8. Our lamps are gone out.| Σβεννυνται;, are going out. So then it is evident that they were once lighted. They had once hearts dluminated and warmed by faith and love; but they had backslidden from the salvation of God, and now they are excluded from heaven, because, through their carelessness, they have let the light that was in them become darkness, and have not applied in ize for a fresh supply of the salvation of God. A Jewish rabbin supposes God addressing man thus: —I give thee my lamp, give thou me thy lamp; if thou keep my lamp I will keep thy lamp; but if thou extinguish my lamp I will extinguish thy lamp. That is, I give thee my worp and testimonies to be a light unto thy feet and a danthorn to thy steps, to guide thee safely through life; give me thy soun and all its concerns, that I may defend and save thee from all evil: keep my worp, walk in my ways, and I will keep thy soun that nothing shall injure it; but if thou trample under foot my laws, I will cast thy soul into outer darkness. Verse 9. Lest there be not enough for us and you] These had all been companions in the Christian course, and there was a time when they might have been help. ful to each other ; but that tune is now past for ever—- none has a particle of grace to spare, not even to help the soul of the dearest relative! The grace which every man receives is just enough to save his own soul ; he has no merits to bequeath to the Church ; no work of supererogation which can be placed to the account of another. Go ye rather to them that sell, and buy| By leaving out the particle de, dut, (on the indisputable authority of ABDGHKS, and HV, of Matthai, with sivteen others, the Armenian, Vulgate, and all the Itala but one,) and transposing a very little the members of the sentence, the sense is more advantageously represent. ed, and the reading smoother: Rather go to them thai sell, and buy for yourselves, lest there be not enougn for us and you. Beza, Mill, Bengel, and Griesbach, approve of the omission of the particle δε. Verse 10. While they went to buy, the bridegroom came| What a dismal thing it is, not to discover the emptiness of one’s heart of all that is good, till it is too late to make any successful application for relief! God alone knows how many are thus deceived. And they that were ready| They who were prepared —who had not only a burning damp of an evangelical profession, but had oi in their vessels, the faith that works by Jove in their hearts, and their lives adorned with all the fruits of the Spirit. 1 Parable of the ten virgins. A.M. 4033. 1] Afterward came also the other An Olymp. virgins, saying, 1 Lord, Lord Ὡς Olymp. virgins, saying, ' Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, ™I know you not. 13 " Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. 1Ch. vii. 21, 22, 23.——™ Psa. v. 5; Hab. i. 13; John ix. 31. 2 Chap. xxiv. 42, 44; Mark xiii. 33, 35; Luke xxi. 36; ] Cor. xvi. 13; 1 Thess. v. 6; 1 Pet. v. 8; Rev. xvi. 15. The door was shut.] Sinners on a death-bed too often meet with those deceitful merchants, who pro- mise them salvation for a price which is of no value in the sight of God. Come unto me, says Jesus, and buy: there is no salvation but through his blood—no hope for the sinner but that which is founded upon his sacrifice and death. The door was shut—dreadful and fatal words! No hope remains. Nothing but death can shut this door; but death may surprise us in our sins, and then despair is our only portion. Verse 11. Afterwards came also the other virgins, saying, Lord, Lord] Earnest prayer, when used in time, may do much good: but it appears, from this parable, that there may come a time when prayer even to Jesus may be too late!—viz. when the door is shut —when death has separated the body and the soul. Verse 12. I know you not.| As if he had said, Ye are not of my company—ye were neither with the bride nor the bridegroom: ye slept while the others were in procession. I do not acknowledge you for my disciples —ye are not like him who is Jove—ye refused to re- ceive his grace—ye sinned it away when ye had it; now you are necessarily excluded from that kingdom where nothing but love and purity can dwell. Verse 13. Watch therefore] If to watch be to em- ploy ourselves chiefly about the business of our salva- tion, alas! how few of those who are called Christians are there who do watch! Wow many who slumber! How many who are asleep! How many seized with a lethargy! How many quite dead! Wherein the Son of man cometh.] These words are omitted by many excellent MSS., most of the versions, and several of the fathers. Griesbach has left them out of the text: Grotius, Hammond, Mill, and Bengel, approve of the omission. Verse 14. Called his own servants] God never makes the children of men proprietors of his goods. They axe formed by his power, and upheld by his bounty ; and they hold their lives and their goods, as in many of our ancient tenures, guamdiu domino pla- cuerit—at the will of their Lord. Verse 15. Unto one he gave five talents—to every man according to his several ability] The duties men are called to perform are suited to their situations, and the talents they receive. The good that any man has he has received from God, as also the ability to im- prove that good. God’s graces and temporal mercies ue suited to the power which a man has of improving them. To give eminent gifts to persons incapable of properly improving them, would be only to lead into a 1 CHAP. XXV The parable of the talents 14 1° For the kingdom of heaven 4, ™, 1023. is as a man travelling into a far An, Olymp country, who called his own ser- = vants, and delivered unto them his goods. 15 And unto one he gave five ἃ talents, to another two, and to another one; * to every man according to his several ability ; and straightway took his journey. © Luke xix. 12,.——P Chap. xxi. 33——9 Α talent is 187], 10s. chap. xviii. 24——" Rom. xii. 6; 1 Cor. xii. 7, 11, 29; Eph. iv. 11. snare. The talent which each man has suits his own state best ; and it is only pride and insanity which lead him to desire and envy the graces and talents of another. Five talents would be too much for some men: one talent would be too little. He who receives much, must make proportionate improvement ; and, from hima who has received Jitile, the improvement only of that little will be required. As five talents, in one case, are sufficient to answer the purpose for which they were given; so also are fwo and one. The man who improves the grace he has received, however small, will as surely get to the kingdom of God, as he who has received most from his master, and improved all. There is a parable something like this in Sohar Chadash, fol. 47: “A certain king gave a deposit 19 three of his servants: the first kept it; the second lost it; the third spoiled one part of it, and gave the rest to another to keep. After some time, the king came and demanded the deposit. Him who had pre- served it, the king praised, and made him governor of his house. Him who had lost it, he delivered to utter destruction, so that both his name and his possessions were blotted out. To the third, who had spoiled a part and given the rest to another to keep, the king said, Keep him, and let him not go out of my house, till we see what the other shall do, to whom he has entrusted a part: if he shall make a proper use of it, this man shall be restored to liberty ; if not, he also shall be punished.” See Schoettgen. I have had already occasion to remark how greatly every Jewish parable is improved that comes through the hands of Christ. In this parable of our Lord, four things may be con sidered :— I. The master who distributes the talents. Il. The servants who improved their talents. Til. The servant who buried his talent. And IV. His punishment. 1. The master’s kindness. The servants had no- thing —deserved nothing—had no claim on their master, yet he, in his xinpNEss, delivers unto them his goods, not for his advantage, but for their comfort and salva- tion. 2. The master distributes these goods diversely ;— giving to one five, to another two, and to another one. No person can complain that he has been forgotten; the master gives to each None can complain of the diversity of the gifts; it is the master who has done it. The master has an absolute right over his own goods, 239 The parable Ag 4033. 16 Then he that had received the An, Olymp. five talents went and traded with ——_ the same, and made them other five talents. 17 And likewise he that had received two, he also gained other two. 18 But he that had received one, went and digged in the earth, and hid his lord’s money. 19 After a long time * the lord of those ser- vants cometh, and reckoneth with them. 20 And so he that had received five talents came, and brought other five talents, saying, * Lord, thou deliveredst unto me five talents : ST. MATTHEW. of the talents. behold, I have gained, beside them, 4,™, 4093 five talents more. An. Olymp. 21 His lord said unto him, Well τοὺ. done, thou good and faithful servant: thou hast been faithful over a few things, “I will make thee ruler over many things: enter thou into τ the joy of thy lord. 22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. 23 His lord said unto him, τ Well done, good and faithful servant: thou hast been 8 Hab. ii. 3; Luke xvi. 2; Heb. x. 37——1 Cor. xv. 10; 2 Tim. iv. 7, 8. and the servants cannot find fault with the distribution. He who has Jittle should not envy him who has re- ceived much, for he has the greater labour, and the greater account to give. He who has much should not despise him who has Jitile, for the sovereign mas- ter has made the distinction; and his little, suited to the ability which God has given him, and fitted to the place in which God’s providence has fixed him, is sufficiently calculated to answer the purpose of the master, in the salvation of the servant’s soul. 3. The master distributes his talents with wispom. He gave to each according to his several ability, i. e. 15 the power he had to improve what was given. It would not be just to make a servant responsible for what he is naturally incapable of managing ; and it would not be proper to give more than could be zn- proved. The powers which men have, God has given, and as he best knows the extent of these powers, so he suits his graces and blessings to them in the most wise and effectual way. Though he may make one vessel Sor honour, (i. e. a more honourable place or office,) and another for dishonour, (a less honourable office,) yet both are for the master’s use—both are appointed and capacitated to show forth his glory. Il. The servants who improved their talents. These persons are termed dovioz, slaves, such as were the property of the master, who might dispose of them as he pleased. Then he that had received the five talents went and traded, ver. 16. 1. The work was speedily begun—as soon as the master gave the talents and departed, so soon they began to labour. There is not a moment to be lost—every moment has its grace, and every grace has its employment, and every thing is to be done for eternity. 2. The work was perseveringly carried on; after a long time the lord of those servants cometh, ver. 19. The master was long before he returned, but they did not relav. The longer time, the greater improvement. God gives every man just time enough to live, in this world, to glorify his Maker, and to get his soul saved. Many begin well, and continue faithful for a time—but how few persevere to the end! Are there none who seem to have outlived their glory, their character, their usefulness 1 3. Their work was crowned with success. 240 They uChap. xxiv. 47; ver. 34, 46; Luke xii. 44; xxii. 29, 30. vHeb. xii. 2; 2'Tim. 11. 12; 1 Pet. i. 8 ——vw Ver. 21. doubled the sum which they had received. Every grace of God is capable of great improvement. Jesus himself, the pure, immaculate Jesus, grew in wisdom and favour with God, Luke ii. 52. 4. They were ready to give in a joyful account when their master came and called for them. 151. They come without delay: they expected his coming ; and it was with an eye to this that they continued their labour—they endured as seeing him who is invisible. Qdly. They come without fear; the master before whom they appear has always loved them, and given them the fullest proofs of his affection for them: his love to them has begotten in them love to him; and their obedience to his orders sprung from the love they bore to him. He that loveth me, says Jesus, will keep my words. 3d. They render up their accounts with- out confusion: he who received five brought five others; and he who had received two brought two more: no- thing was to be done when their master called; all their business was fully prepared. 4th. They gave up every thing to their master, without attempting to appropriate any thing. Their ability was fis, the talents his, and the continued power to improve them, his. All is of God, and all must be returned to him. 5. Their recompense from their gracious master. Ist. They receive praise. Well done, good and faith- ful servants, ver. 21. What a glorious thing to have the approbation of God, and the testimony of a good conscience! ‘They were good, pure and upright with- in—faithful, using to God’s glory the blessings he had given. 2d. They receive gracious promises. Ye have been faithful over a little, I will set. you over much. These promises refer not only to a future glory, but to an increase of God’s grace and mercy here; for the more faithfully a man improves what God has already given him, the more he shall have from his gracious Master: for he giveth more grace, till he fills the faithful soul with his own fulness. 34. They receive chory. Enter into the joy of your Lord. As ye were partakers of my nature on earth, be ye sharers of my glory in heaven. The joy, the happi- ness wherewith I am happy, shall be your eternal por- tion! O, what is all we can do, all we can suffer, even the most lingering and cruel martyrdom, in com- parison of this unbounded, eternal joy ! The parable . ae faithful over a few things, I will An, eae make thee ruler over many things : —_ enter thou into the joy of thy lord. 24 Then he which had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strewed : 25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. 26 His lord answered and said unto him, Thou wicked and slothful servant, thou knew- est that I reap where I sowed not, and gather where I have not strewed: χα Chap. xiii. 12; Mark iv. 25; Luke viii. 18; xix. 26; III. Of the servant who duried his talent. He that had received one went and digged in the earth, and hid his Lord’s money, ver. 18. 1. See the ingratitude of this servant. His master gave him a talent, capable of being improved to his own present and eternal advantage; but he slights the mercy of his lord. 2. See his idleness. Rather than exert himself to improve what he has received, he goes and hides it. 3. See his gross error. He pies to hide it—puts himself to more trouble to render the mercy of God to him of none effect, than he would have had in com- bating and conquering the world, the devil, and the flesh. 4. See his injustice. He takes his master’s money, and neither improves nor designs to improve it, even while he is living on and consuming that bounty which would have been sufficient fora faithful servant. How much of this useless lumber is to be found in the Church of Christ! But suppose the man be a vreacher—what a terrible account will he have to give to God !—consuming the provision made for a faithful pastor, and so burying, or misusing his talent, as to do no good, to immortal souls ! 5. Hear the absurdity of his reasoning. Lord, I knew thee that thou art a hard (or avaricious) man, reaping where thou hast not sown, &c., ver. 24. See this meaning of σκληρος proved by Kypke. The wicked exeuse of this faithless servant confuted itself, and condemned him. Nevertheless it is on this very model that sinners in general seek to justify themselves ; and the conclusion turns always against them. J knew thee to be a hard man. How awfully deceived and deeply depraved must that person be, who not only at- tempts to excuse his follies, but to charge his crimes on GOD himself! Iwas afraid—Why? Because thou wert an enemy to thy soul, and to thy God.—I was afraid—of what? that he would require more than he did give. How could this be? Did he not give thee the talent freely, to show thee his benevolence? And did he not suit it w thy ability, that he might show thee his wisdom, justice, and goodness, in not making thee responsible for more than thou couldst improve 2 Vou. I. ( δ} CHAP. XXV. of the talents. 27 Thou oughtest therefore to 4, M, 4083. have put my money to the ex- ἈΠ τὰ changers, and then at my com- ———— ing I should have received mine own with usury. 28 Take therefore the talent from him, and give i unto him which hath ten talents : 29 * For unto every one that hath, shall be given, and he shall have abundance : but from him that hath not, shall be taken away, even that which he hath. 30 And cast ye the unprofitable servant Y into outer darkness: there shall be weeping and gnashing of teeth. John xv. 2.——¥ Chap. viii. 12; xxiv. 51. IV. Behold the awful punishment of this faithless servant. 1. Heis reproached. Thou wicked and slothful ser- vant! Wicked—in thy heart : slothful—in thy work. Tuou knewest that I reap where I sowed not. Thou art condemned by thy own mouth—whose is the un- employed talent? Did 7 not give thee this? And did I require the improvement of two when I gave thee but one 2—Thou knowest I did not. 2. He is stripped of what he possessed. Take—the talent from him. O terrible word !—Remove the can- dlestick from that slothful, worldly-minded Church: take away the inspirations of the Holy Spirit from that lukewarm, Christless Christian, who only lives to re- sist them and render them of none effect. Diuspossess that base, man-pleasing minister of his ministerial gifts ; let his silver become brass, and his fine gold, dross.— He loved the present world more than the eternal world, and the praise of men more than the approbation of God. Take away the talent from him! 3. He is punished with an everlasting separation from God and the glory of his power. Cast forth the unprofitable servant, ver. 30. Let him have nothing but darkness, who refused to walk in the light: let him have nothing but misery—weeping and gnashing of teeth, who has refused the happiness which God pro- vided for him. Reader, if the careless virgin, and the unprofitable servant, against whom no flagrant iniquity is charged be punished with an outer darkness, with a hell of fire of what sorer punishment must he be judged worthy, who is a murderer, an adulterer, a fornicator, a blas- phemer, a thief, a liar, or in any respect an open vio- later of the Jaws of God? The careless virgins, and the unprofitable servants, were saints in comparison of millions, who are, notwithstanding, dreaming of an endless heaven, when fitted only for an endless hell! Verse27. With usury.] Σὺν τοκω, withits produce— not usury ; for that is unlawful interest, more than the money can properly produce. Verse 29. Unto every one that hath shall be gwen} See on chap. xiii. 12. Verse 30. Weeping and gnashing of teeth.) See on 241 Christ’s procedure in A; M4033. 81 $1 7 When the Son of man An. Olymp. shall come in his glory, and all the -————— holy angels with him, then shall he sit upon the throne of his glory: 32 And * before him shall be gathered all nations: and ἢ he shall separate them one from another, as a shepherd divideth is sheep from the goats : 2 Zech. xiv. 5; chap. xvi. 27; xix. 28; Mark viii. 38; Acts i. 11; 1 Thess. iv. 16; 2 Thess. i. 7; Jude 14; Rev.i.7.— Rom. xiv. 10; 2 Cor. v. 10; Rev. xx. 12.——» Ezek. xx. 38; xxxiv. ST. MATTHEW. the day of judgment. 33 And he shall set the sheep 4,™M; 4033 on his right hand, but the goats on An. Olymp. the left. Be ος 34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, ‘inherit the kingdom 4 prepaied for you from the foundation of the world: 35 ὁ For I was an hungered, and ye gave 17, 20; chap. xiii. 49. ¢Rom. viii. 17; I Pet. i. 4,9; ii. 9: Rey. xxi. 7.—4 Chap. xx. 23; Mark x. 40; 1 Cor. 11.9; Heb. xi. 16. ε 158. lvili. 7; Ezek. xviii. 7; James i. 27. chap. vill. 12, a note necessary for the illustration of this, and the foregoing parable. Verse 31. When the Son of man shall come| This must be understood of Christ’s coming at the last day, to judge mankind: though all the preceding part of the chapter may be applied also to the destruction of Jerusalem. Holy angels] The word ayo: is omitted by many excellent manuscripts, versions, and fathers. Mill and Bengel approve of the omission, and Griesbach has left it out of the text. It is supposed by some that our Lord will have other angels (messengers) with him in that day, besides the holy ones. The evil angels may be in attendance to take, as their prey, those who shall be found on his left hand. The throne of his glory] That glorious throne on which his glorified human nature is seated, at the right hand of the Father. Verse 32. All nations] Literally, all the nations— all the Gentile world; the Jews are necessarily included, but they were spoken of in a particular manner in the preceding chapter. He shall separate them] Set each kind apart by themselves. As a shepherd divideth, &c.| It does not appear that sheep and goats were ever penned or housed to- gether, though they might feed in the same pasture ; yet even this was not done but in separate flocks; so Virgil, Eclog. vii. v. 2. Compulerantque greges Corydon et Thyrsis in unum 3 Thyrsis oves, Corydon distentas lacte caPELLAS. “Thyrsis and Corydon drove their flocks together : Thyrsis his sheep ; and Corydon his goats, their udders distended with milk.” These two shepherds had distinct flocks, which fed in the same pasture, but separately ; and they are only now driven together, for the convenience of the two shepherds, during the time of their musical contest. Verse 33. He shall set the sheep, &c.] The right hand signifies, among the rabbins, approbation and emi- nence: the left hand, rejection, and disapprobation. Hence in Sohar Chadash it is said, “The right hand is given, the left also is given—to the Israelites and the Gentiles are given paradise and hell—this world, and the world to come.” The right and left were emblem- atical of endless beatitude and endless misery among the Romans. Hence Virgil :— Hie locus est, partes ubi se via findit in ambas, Dextera, que Ditis magni sub menia tendit : 242 Hace iter Elysium nobis ; at leva malorum Exercet penas, et ad impia Tartara mittit. Mn. vi. 540. Here in two ample roads the way divides, The right direct, our destined journey guides, By Pluto’s palace, to the Elysian plains ; The left to Tartarus, where bound in chains Loud howl the damn’d in everlasting pains. Purr. Of the good and faithful servants he approves, and therefore exalts them to his glory ; of the slothful and wicked he disapproves, and casts them into hell. Sueep, which have ever been considered as the em- blems of mildness, simplicity, patience, and usefulness, represent here the genwine disciples of Christ. Goats, which are naturally guarrelsome, lascivious, and excessively 7l/-scented, were considered as the symbols of riotous, profane, and impure men. They here represent all who have lived and died in their sins. See Ezek. xxxiv. 17, and Zech. x. 3. Verse 34. Ye blessed of my Father] This is the king’s address to his followers; and contains the rea- son why they were found in the practice of all righte- ousness, and were now brought to this state of glory— they were blessed—came as children, and received the benediction of the Father, and became, and continued to be, members of the heavenly family. Inherit] The inheritance is only for the children of the family—zf sons, then heirs, Gal. iv. 7, but not otherwise. The sons only shall enjoy the father’s estate. Prepared for you] That is, the kingdom of glory is designed for such as you—you who have received the blessing of the Father, and were holy, harmless, un- defiled, and separated from sinners. From the foundation of the world] It was God’s purpose and determination to admit none into his hea- ven but those who were made partakers of his ho/i- ness, Heb. xii. 14. The rabbins say, Seven things were created before the foundation of the world. 1. The law. 2. Repentance. 3. Paradise. 4. Hell. 5. The throne of God. 6. The temple; and 7. The name of the Messiah. Verse 35. Iwas an hungered. and ye gave me meat] Every thing which is done to a follower of Christ, whether it be good or evil, he considers as dene to himself, see ver. 40; Acts ix. 4,5; Heb. vi.10. Of all the fruits of the Spirit, none are mentioned here but those that, spring from dove, or mercy; because these give men the nearest conformity to God. Jesus had said, Blessed are the merciful, for they shall ob- (ASF) Christ’s procedure in A,M;‘So” me meat: I was thirsty, and ye An, Olymp. gave me drink : f I was a stranger, CCIL. 1. : and ye took me in: 36 © Naked, and ye clothed me: I was sick, and ye visited me: "I was in prison, and ye came unto me. 37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a stranger, and took thee in? or naked, and clothed thee? f Heb. xiii. 2; 3 John 5.—— James ii. 15, 16——2 Tim. i. 16. iProy. xiv. 31; xix. 17; chap. x. 42; Mark ix.41; Heb. vi. 10. CHAP. XXV. the day of judgmene 39 Or when saw we thee sick, 4,™, 403% or in prison, and came unto thee ? ee ie 40 And the King shall answer ———— and say unto them, Verily I say unto you, ‘Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41 Then shall he say also unto them on the left hand, * Depart from me, ye cursed, ! into everlasting fire, prepared for ™the devil and his angels : k Psa. vi. 8 ; chap. vii. 23 ; Luke xiii. 27.——! Chap. xiii. 40, 42. m2 Pet. ii. 4; Jude 6. tain mercy ; and he here shows how this promise shall be fulfilled. The rabbins say: “As often as a poor man presents himself at thy door, the holy blessed God stands at his right hand: if thou give him alms, know that he who stands at his right hand will give thee a seward. But if thou give him not alms, he who stands at his right hand will punish thee.” Vazyikra Rabba, 5. 34, fol. 178. A stranger, and ye took me in] Συνηγαγετε με, ye entertained me: Kypke has fully proved that this is the meaning of the original. Literally, cvvayew sig- nifies to gather together. Strangers are sometimes so destitute as to be ready to perish for lack of food and raiment : ἃ suppiy of these things keeps their souls and bodies together, which were about to be separated through lack of the necessaries of life. The word may also allude to a provision made for a poor family, which were scatlered abroad, perhaps begging their bread, and who by the ministry of benevolent people are col- lected, relieved, and put in a way of getting their bread. O blessed ‘work! to be the instruments of preserving human life, and bringing comfort and peace into the habitations of the wretched ! While writing this, (Nov. 13, 1798,) I hear the bells loudly ringing in commemoration of the birth-day of E. Colson, Esq., a native of this city, (Bristol,) who spent a long life and an immense fortune in re- lieving the miseries of the distressed. His works still praise him in the gates; his name is revered, and his birth-day held sacred, among the inhabitants. Who has heard the bells ring in commemoration of the birth of any deceased hero or king? Of so much more value, in the sight even of the multitude, is a life of pudlic usefulness than one of worldly glory or secular state. But how high must such a person rank in the sight of God, who, when Christ in his representatives was hun- gry, gave him food; when thirsty, gave him drink; when naked clothed him; when sick and in prison, visited him! Thou blessed of my Father! come. Thou hast been faithful in the unrighteous mammon, and now thou shalt eternally enjoy the true riches. The Supreme God is represented in the Bhagvat Geeta as addressing mankind, when he had just formed them, thus: “Those who dress their meat jut for themselves, eat the bread of sin.” Geeta, p. 46. Verse 36. I was sick, and ye visited me] Relieving the strangers, and visiting the sick, were in high esti- 1 mation among the Jews. One of their sayings on this head is worthy of notice: “ He who neglects to visit the sick is like him who has shed blood.” That is, as he has neglected, when it was in his power, to preserve life, he is as guilty in the sight of the Lord as he is who has committed murder. See Kypke in loco. Verse 37. Lord, when saw we thee an hungered, &c.] This barbarous expression, an hungered, should be banished out of the text, wheresoever it occurs, and the simple word hungry substituted for it. Whatever is done for Christ’s sake, is done through Christ’s grace ; and he who does the work attributes to Jesus both the will and \he power by which the work was done, and seeks and expects the kingdom of heaven not as a re- ward, but asa gift of pure unmerited mercy. Yet, while workers together with his grace, God attributes to them that which they do through his influence, as if they had done it independently of him. God has a right to form what estimate he pleases of the works wrought through himself: but man is never safe except when he attributes all to his Maker. Verse 40. Inasmuch as ye have done it unto one of the least of these my brethren] The meanest follower of Christ is acknowledged by him as his brother! What infinite condescension! Those, whom many would scorn to set with the dogs of their flock, are brothers and sisters of the blessed Jesus, and shall soon be set among the princes of his people. Verse 41. Depart from me, ye cursed] Or, Ye cursed ! depart.—These words are the address of the king to the sinners; and contain the reason why they are to be separated from blessedness: Ye are cursed, beeause ye have sinned, and would not come unto me that ye might have life-—No work of piety has pro- ceeded from your hand, because the carnal mind, which is enmity against me, reigned in your heart; and ye would not have me to reign over you. Depart! this includes what some have termed the punishment of loss or privation. Ye eannot, ye shall not be united to me—Depart! O terrible word! and yet a worse is to come. Into everlasting fire] This is the punishment of sense. Ye shall not only be separated from me, but ye shall be tormented, awfully, everlastingly tormented in that place of separation. Prepared for the devil and is angels} The devil and his angels sinned defore the creation of the world, 243 The final state of the A.M, 4033. 42 For I was an hungered, and An: aap: ye gave me no meat: I was thirsty, __ and ye gave me no drink: 43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. 44 Then shall they also answer him, say- ing, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in 0 Prov. xiv. 31; xvii.5; Zech. ii. 8; Acts ix. 5. ST. MATTHEW. righteous and the wicked prison, and did not minister unto ἃς ΝΜ, 4088. thee ? An. Olymp. CCIL. 1. 45 Then shall he answer them, ————— saying, Verily I say unto you, ™ Inasmuch as ye did zt not to one of the least of these, ye did 1 not to me. 46 And ° these shall go away into everlast- ing punishment: but the righteous into life eternal. ° Dan. xii. 2; John v. 29; Rom. ii. 7, &c. and the place of torment was then prepared for them: it never was designed for human souls; but as the wicked are partakers with the devil and his angels in their iniqguaties, in their rebellion against God, so it is tight that they should be sharers with them in their punishment. We see here, plainly, why sinners are destroyed, not because there was no salvation for them, but because they neglected to receive good, and do good. As they received not the Christ who was offered to them, so they could not do the work of righteousness which was required of them. They are cursed, be- cause they refused to be blessed ; and they are damned, because they refused to be saved. Verse 42. I was an hungered, and ye gave me no meat] I put it in your power to do good, and ye would not. A variety of occasions offered themselves to you, but ye neglected them all, so that my d/essings in your hands, not being improved, according to my order, be- came a curse to you. Verse 43. I was a stranger] If men were sure that Jesus Christ was actually somewhere in the land, in great personal distress, hungry, thirsty, naked, and confined, they would doubtless run unto and relieve him. Now Christ assures us that a man who is hun- gry, thirsty, naked, &c., is his representative, and that whatever we do to such a one he will consider as done to himself; yet this testimony of Christ is not regarded! Well, he will be just when he judges, and righteous when he punishes. Verse 44. Lord, when saw we theean hungered, &c.| It is want of faith which in general produces hard- heartedness to the poor. The man who only sees with eyes of flesh is never likely to discover Christ in the person of a man destitute of the necessaries of life. Some pretend not to know the distressed, because they have no desire to relieve them; but we find that this ignorance will not avail them at the bar of God. Verse 46. And these shall go away into everlasting punishment] No appeal, no remedy, to all eternity! No end to the punishment of those whose final impenitence manifests in them an eternal will and desire to sin. By dying in a settled opposition to God, they cast themselves into a necessity of continuing in an eternal aversion from him. But some are of opinion that this punishment shall have an end: this is as likely as that the glory of the righteous shall have an end: for the same word is used to express the duration of the punishment, κολασιν αἰωνίον, as is used to express the duration of the state of glory: ζώην atwriov. I have seen the best things 244 that have been written in favour of the final redemp- tion of damned spirits ; but I never saw an answer to the argument against that doctrine, drawn from this verse, but what sound learning and criticism should be ashamed to acknowledge. The original word αἰὼν is certainly to be taken here in its proper grammatical sense, continued being, atetwv, NEVER ENDING. Some have gone a middle way, and think that the wicked shall be annihilated. ‘This, I think, is contrary to the text ; if they go into punishment, they continue to exist ; for that which ceases to be, ceases to suffer. See the note on Gen. xxi. 33, where the whole subject is explained. A very good improvement of the parable of the wise and foolish virgins is made by Salvian, a very pious writer of the fifth century, (Epist. ad. Eccles. Cath. lib. ii.,) the substance of which, in Mr. Bulkley’s trans- lation, is as follows :— Ego unum scio, ὅσο. “ One thing I know, that te lamps of the foolish virgins are said to have gone out for want of the oil of good works; but thou, whoever thou art, thinkest that thou hast oz in abundance, and so did they; for, if they had not believed themselves to have had it, they would have provided themselves with it; for since afterwards, as the Lord says, they would gladly have borrowed, and sought it so eagerly, no doubt they would have done so before, had they not been deceived by the confidence of having it. Thou thinkest thyself wise, and these did not imagine them- selves to be foolish: thou thinkest that thy damp has light, and they lost their light because they thought they should have it. For why did they prepare their lamps if they did not think they should be lighted 2 In a word, their lamps, I suppose, must have afforded some degree of light ; for since we read of their being afraid that their lamps should go out, they certainly had something which they feared would be extinguished. Nor was it a groundless fear; their lamps did go out, and that pure light of virginity which appeared profited them nothing, for want of a supply of οἱ. From whence we understand that what is but a little, is in a manner nothing. You have therefore need of a lamp plenti- fully filled, that your light may be lasting. And if those which we light up here for a short time so soon fail, unless copiously supplied with oil, how much must thou stand in need of that thy lamp may shine to eternity ?” This writer was a priest of Marseilles, in 430. He bewailed the profligacy of his times so much, and so pathetically, that he has been styled the Jeremiah of the fifth century. Were he still upon earth, he would 1 Christ predicts lis being find equal reason to deplore the wickedness and care- lessness of mankind. From what our Lord has here said, we may see that God indispensably requires of every man to bring forth good fruit ; and that a fruitless tree shall be inevitably cut down, and cast into the fire. Let it be also re- marked that God does not here impute to his own chil- dren the good works which Jesus Christ did for them. No! Christ’s feeding the multitudes in Judea will not be imputed to them, while persons in their own neigh- bourhood are perishing through want, and they have wherewithal to relieve them. He gives them a power that they may glorify his name by it and have, in their own souls, the continued satisfaction which arises from succouring the distressed. Let it be farther remarked, that Christ does not say here that they have purchased the eternal life by these good deeds. No! for the power to work, and the means of working, came both from God. They first had redemption through his blood, and then his Spirit worked in them to will and to do. CHAP. XXVI. They were therefore only workers together with him, and could not be said, in any sense of the word, to purchase God’s glory, with his own property. But though God works in them, and dy them, he does not obey for them. The works of piety and mercy THEY perform, under the influence and by the aid of his grace. Thus God preserves the freedom of the human soul, and secures his own glory at the same time. Let it be remarked, farther, that the punishment inflicted on the foolish virgins, the slothful servant, and the cursed who are separated from God, was not because of their personal crimes; but because they were not good, and were not useful in the world. Their lives do not appear to have been stained with crimes,—but they were not adorned with virtues. They are sent to hell because they did no good. They were not renewed in the image of God; and hence did not bring forth fruit to his glory. If these harmless people are sent to perdition, what must the end be of the wicked and profugate ! betrayed and crucified. CHAPTER XXVI. Christ predicts his being betrayed and crucified, 1,2. The chief priests, scribes, and elders consut about his death, 3-5. A woman anoints his head at Bethany, at which the disciples are offended, but Christ vindicates her conduct, 6-13. Judas, for thirty pieces of silver, engages with the chief priests to betray him. 14-16. He eats a passover with his disciples, and assures them of his approaching death, and that one of them would betray him, 17-21. On each asking, Is it 1? Christ asserts that Judas is the traitor, 22-25. Having eaten his last supper, he institutes the eucharist, to be observed in his Church as a memo- rial of his sacrificial death, 26-29. They sing a hymn, go to the mount of Olives, and he again an- nounces his approaching death and resurrection, 30-32. Peter asserts his resolution to be faithful to his Master, and Christ foretells his denial and apostasy, 33-35. He goes to Gethsemane; the transactions there, 36-46. Judas comes with the high priest’s mob and betrays him with a kiss, 47-50. Peter cuts off the ear of the high priest’s servant; Christ discourses with the multitude, 51-55. The disciples flee, and he is led to Caiaphas, 56,57. Peter follows question our Lord, who declares himself to be the Christ, 59-64. Peter’s denial and repentance, 69-75. abuse “him, 65-68. tes ND it came to pass, when Jesus An. Olymp. had finished all these sayings, ———__ he said unto his disciples, a Mark xiv. 1; Luke xxii. 1; NOTES ON CHAP. XXVI. Verse 1. When Jesus had finished all these sayings] He began these sayings on Mount Olivet, chap. xxiv. 1, and continued them till he entered into Bethany, whither he was going. Verse 2. The passover] A feast instituted in Egypt, to commemorate the destroying angel’s passing over the houses of the Israelites, when he slew the first- born of the Egyptians. See the whole of this busi- ness largely explained in the Notes on Exod. xii. 1-27. This feast began on the fourteenth day of the first moon, in the first month, Nisan, and it lasted only one day ; but it was immediately followed by the days of unleavened bread, which were seven, so that the whole lasted eight days, and all the eight days are sometimes called the feast of the passover, and sometimes the feast or days of unleavened bread. See Luke xxii. 3-7. The three most signal benefits vouchsafed to 1 at a distance, 58. They seek false witnesses, and They accuse him of blasphemy, and 2 * Ye know that after two days is 4, M5 4033. the feast of the passover, and the Son An. Olymp. of man is betrayed to be crucified. —————. John xiii. 1. the Israelites were, 1. The deliverance from the sla- very of Egypt; to commemorate which they kept the feast of unleavened bread, and the passover. 2. The giving of the law ; to commemorate which, they kept the feast of weeks. 3. Their sojourning in the wilder- ness, and entrance into the promised land; to com- memorate which, they kept the feast of tabernacles See these largely explained, Exod. xxiii. 14; Lev. xxiii. 2-40. The Son of man is betrayed, (rather delivered up,) to be crucified.] With what amazing calmness and pre- cision does our blessed Lord speak of this awful event! What a proof does he here give of his prescience in so correctly predicting it ; and of his love in so cheerfully undergoing it! Having instructed his disciples and the Jews by his discourses, edified them by his ea- ample, convinced them by his miracles, he now prepares to redeem them by his δίοοα ! These two verses have 245 A woman anonting Christ, A.M 4033. 3 > Then assembled together An. Olymp. the chief priests, and the scribes, ——— and the elders of the people, unto the palace of the high priest, who was called Caiaphas, 4 And consulted that they might take Jesus by subtilty, and kill him. 5 But they said, Not on the feast day, lest there be an uproar among the people. 6 $1 ° Now when Jesus was in ἢ Bethany, in the house of Simon the leper, 7 There came unto him a woman having an ST. MATTHEW. the disciples murmur at it. ; int- A. M. 4033. alabaster box of very precious oint- 4, 403 ment, and poured it on his head as se ζ τες he sat at meat. alba See 8 ° But when his disciples saw it, they had indignation, saying, To what purpose ἐς this waste ? 9 For this ointment might have been sold for much, and given to the poor. 10 When Jesus understood zt, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11 ‘For ye have the poor always with »Psa. ii. 2; John xi. 47; Acts iv. 25, &e—c* Mark xiv. 3; John xi. 1, 2; xii. 3. no proper connection with this chapter, and should be joined to the preceding. Verse 3. Then assembled together the chief priests] That is, during the two days that preceded the passover. The high priest, who was called Caiaphas| Caiaphas succeeded Simon, son of Camith, about A. D. 16, or, as Calmet thinks, 25. He married the daughter of Annas, who was joined with him in the priesthood. About two years after our Lord’s crucifixion, Caiaphas and Pilate were both deposed by Viretuivs, then governor of Syria, and afterwards emperor. Caiaphas, unable to bear this disgrace, and the stings of his con- science for the murder of Christ, killed himself about A. D. 35. See Joseph. Ant. b. xviii. e. 2—4. Verse 4. And consulted that they might take Jesus by subtilty] The providence of God frustrated their artful machinations ; and that event which they wished to conduct with the greatest privacy and silence was transacted with all possible celebrity, amidst the thou- sands who resorted to Jerusalem, at this season, for the keeping of the passover. It was, doubtless, of the very first importance that the crucifixion of Christ, which was preparatory to the most essential achieve- ment of Christianity, viz. his resurrection from the grave, should be exhibited before many witnesses, and in the most open manner, that infidelity might not attempt, in future, to invalidate the evidences of the Christian religion, by alleging that these things were done in a corner. See Wakeriexp in loco. Verse 5. Not on the feast day, lest there be an up- roar] It was usual for the Jews to punish criminals at the public festivals; but in this case they were afraid of an insurrection, as our Lord had become very popular. The providence of God directed it thus, for the reason given in the preceding note. He who observes a festival on motives purely human violates it in his heart, and is a hypocrite before God. It is likely they feared the Galileans, as being the countrymen of our Lord, more than they feared the people of Jerusalem. Verse 6. In Bethany] For a solution of the diffi- culties in this verse, about the tine of the anointing, see the observations at the end of this chapter. Simon the txrer] This was probably no more than a surname, as Simon the Canaanite, chap. x. 4, and Barsabas sustvs, Acts i. 23, and several others. Yet 246 4 Chap. xxi. 17.—® John xii. 4 —f Deut. xv. 11; John xii. 8. it might have been some person that Christ had healed of this disease. See chap. xi. 5. Verse 7. There came unto him a woman] There is much contention among commentators about the trans- action mentioned here, and in John xii. 14 ; some sup- posing them to be different, others to be the same. Bishop Newcome’s view of the subject I have placed at the end of the chapter. Some think that the woman mentioned here was Mary, the sister of Lazarus; others Mary Magdalene; but against the former opinion it is argued that it is not likely, had this been Mary the sister of Lazarus, that Matthew and Mark would have suppressed her name. Besides, say they, we should not confound the repast which is mentioned here, with that mentioned by John, chap. xii. 3. This one was made only two days before the passover, and that one szx days before : the one was made at the house of Simon the leper, the other at the house of Lazarus, John xii. 1, 2. At this, the woman poured the oil on the head of Christ; at the other, Mary anointed Christ’s feet with it. See on Mark xiv. 3, and see the notes at the end of this chapter. Verse 8. His disciples} One of them, viz. Judas. This mode of speaking was common among the He- brews. So, chap. xxvii. 44, the thieves also, i. e. one of them. So, chap. xxviii. 17, some doubted, i. e. one, Thomas. See also Gen. viii. 4; Judg. xii. 7; Neh. vi. 7, &e. By a figure called among rhetori- cians enallagé, the plural is put for the singular; it is, however, possible that Judas, who made the objec- tion, was followed in the sentiment by the rest of the disciples. Verse 9. And given to the poor.] How often does charity serve as a cloak for covetousness! God is sometimes robbed of his right under the pretence of devoting what is withheld to some charitable purpose, to which there was no intention ever to give it. Verse 10. Why trouble ye the woman?| Or, Why do ye put the woman to pain? See this sense of κοποὺς παρέχειν, established by Kypke in loco. A generous mind is ever pained when it is denied the opportunity of doing good, or when its proffered kindness is refused. Verse 11. Ye have the poor always with you] And, consequently, have the opportunity of doing them good 1 Judas engages with the but me ye have not A.M, 4033. you ; An. Simp. always. ΞΕ 12 For in that she hath poured this ointment on my body, she did zt for my burial. 13 Verily I say unto you, Wheresoever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her. 14 9%" Then one of the twelve, called ‘ Judas Iscariot, went unto the chief priests, Ε See ch. xviii. 20; xxvili.20; John xiii. 33; xiv. 19; xvi. 5, 28; xvii. 11.--- Mark xiv. 10; Luke xxii. 3; John xiii. 2, 30. at any time; dut me ye have not always; my bodily presence is about to be removed from you for ever. The woman, under a presentiment of my death is pre- paring me for my burial. Verse 12. She did it for my burial.] Or, She hath done it to embalm me—evragiaca με. The Septua- gint use ἐνταφιαςῆς for the person whose office it was to embalm, Gen. 1. 2, and evradiatw for the Hebrew DIN which signifies to prepare with spices, or aromatics, ver. 3. Our Lord took this opportunity to tell them, once more, that he was shortly to die. Verse 13. Wheresoever this Gospel shall be preach- ed) Another remarkable proof of the prescience of Christ. Such a matter as this, humanly speaking, de- pended on mere fortuitous circumstances, yet so has God disposed matters, that the thing has continued, hitherto, as firm and regular as the ordinances of heaven. For a memorial of her.| As embalming preserves the body from corruption, and she has done this good work to embalm and preserve this body, so will I order every thing concerning this transaction to be carefully recorded, to preserve her memory to the latest ages. The actions which the world blames, through the spirit of envy, covetousness, or malice, God takes delight to distinguish and record. Verse 14. Then—Judas] After this supper at Beth- any, Judas returned to Jerusalem, and made his con- tract with the chief priests. Verse 15. Thirty pieces of silver.] Ὑριακοντα ἀργύρια, thirty silverlings ; but στατηρας, staters, is the reading of the Codex Beze, three copies of the I¢ala, Lusebius, and Origen sometimes ; and στατηρας ἀργυρίου, silver staters, is the reading of the famous Basil MS. No. 1, in Griesbach, and one copy of the Jtala. A stater was the same as the shekel, and worth about 3s. English money, according to Dean Prideaux : a goodly price for the Saviour of the world! Thirty staters, about 4/. 10s. the common price for the mean- est slave! See Exod. xxi. 32. The rabbins say, thirty 73 ~4D seldin of pure silver was the standard price for a aed whether good or bad, male or female. See tract Lrachin, fol. 14, and Shekalim, cap. 1. Each seiad weighed 384 barley-corns; the same number was contained in a shekel; and therefore the shekel and the selad were the same. See the notes on Gen. xx 16; and Exod. xxxviii. 24. Verse 16. He sought opportunity] Evxatpiav, a 1 CHAP. XXVI. 15 And said unto them, * What Αι δι 1033. will ye give me, and I will deliver An. Chae CCL. him unto you? And they cove- nanted with him for thirty pieces of silver. 16 And from that time he sought opportu nity to betray him. 17 %} Now the first day of the feast of unleavened bread, the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover ? ciuef priests to betray sus. i Chap. x. 4.— Zech. xi. 12; chap. xii. 6, 18; Mark xiv. 2; xxvii. 3.——! Exod. uke xxii. 7. convenient or fit opportunity. Men seldom leave a crime imperfect: when once sin is conceived, it meets, in general, with few obstacles, till it brings forth death. How deceitful, how deeply damning, is the love of money! Well might a heathen exclaim, while contem- plating the grave of a person who was murdered for the sake of his wealth— Quid non mortalia pectora cogis AuRI SACRA FAMES ? Vire. Ain. ili. 56 “QO! cursed lust of gold! what wilt thou not com pel the human heart to perpetrate?” Judas is .deserv- edly considered as one of the most infamous of men, his conduct base beyond description, and his motives vile. But how many, since his time, have walked in the same way! How many, for the sake of worldly wealth, have renounced the religion of their Lord and Master, and sold Jesus, and their interest in heaven, for a short-lived portion of secular good! From John xii. 6, we learn that Judas, who was treasurer to our Lord and his disciples, (for he carried the bag,) was a thief, and frequently purloined a portion of what was given for the support of this holy family. Being dis- appointed of the prey he hoped to have from the sale of the precious ointment, ver. 9, he sold his Master to make up the sum. A thorough Jew ! Verse 17. Now the first day of the feast of unlea- vened bread] As the feast of unleavened bread did not begin till the day after the passover, the fifteenth day of the month, Lev. xxiii. 5,6; Num. xxviii. 16, 17, this could not have been, properly, the first day of that feast; but as the Jews began to eat unleavened bread on the fourteenth, Exod. xii. 18, this day was often termed the first of unleavened bread. The evan- gelists use it in this sense, and call even the paschal day by this name. See Mark xiv. 12 ; Luke xxii. 7. Where wilt thou that we prepare] How astonishing is this, that HE who created all things, whether visible or invisible, and by whom all things were upheld, should so empty himself as not to be proprietor of a single house in his whole creation, to eat the last pass- over with his disciples! This is certainly a mystery, and so, less or more is every thing that God does. But how inveterate and destructive must the nature of sin be, when such emptying and humiliation were ne- cessary to its destruction! It is worthy of note what the Talmudists say, that the inhabitants of Jerusalem 247 Christ’s conversation A. Μ. 4033. ὅπως ἢ : Nos 18 And he said, ™ Go into the An iva. city to such a man, and say unto Ἔτι him, The Master saith, My time is at hand ; I will keep the passover at thy house with my disciples. 19 And the disciples did as Jesus had appoint- ed them; and they made ready the passover. 20 = Now when the even was come, he sat down with the twelve. ST. MATTHEW. at the last supper 21 And as they did eat, he said, ἀν Μ, 4088, Verily I say unto you, that one of An. Olymp. you shall betray me. ee 22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it 1? 23 And he answered and said, ° He that dippeth /zs hand with me in the dish, the same shall betray me. mQLuke xxii. 10-12; Job xiv. 14; Heb. xi. 28; 1 Cor. xi. 23. 2 Mark xiv. 17-21; Luke xxii. 14; John xiii. 21- 9; Luke xxii. 21; John xiii. 18. © Psa. xii. did not let out their houses to those who came to the annual feasts ; but afforded all accommodations of this kind gratis. A man might therefore go and request the use of any room, on such an occasion, which was as yet unoccupied. The earthen jug, and the skin of the sacrifice, were left with the host. See Lightfoot, vol. ii. p. 21. Verse 18. Go—to such a man] Tov dewa. It is probable that this means some person with whom Christ was well acquainted, and who was known to the disciples. | Grotius observes that the Greeks use this form when they mean some particular person who is so well known that there is no need to specify him by name. Thecircumstances are more particularly marked in Luke xxii. 8, &e. My time is at hand] That is, the time of my cru- ceifixion. Kypke has largely shown that καίρος is often used among the Greeks for affliction and calamity. It might be rendered here, the time of my crucifixion is at hand. Verse 19. And the disciples did] The disciples that were sent on this errand were Peter and John. See Luke xxii. 9. They made ready the passover| That is, they pro- vided the lamb, &c., which were appointed by the law for this solemnity. Mr. Wakefield justly observes, “ that the Jews considered the passover as a sacrificial rite ; Josephus calls it θυσίαν, a sacRIFIce ; and T'rypho, in Justin Martyr, speaks of προβατον tov πασχα θύειν, SACRIFICING the paschal lamb. But what comes nearer to the point is this, that Maimonides one of the most eminent of the Jewish rabbins, has a particular treatise on the paschal sacrifice ; and throughout that piece, speaks of the lamb as a victim, and of the solemnity itself as a sacrifice. And R. Bechai, in his commen- tary on Ley. ii. 11, says that the paschal sacrifice was of a piacular nature, in order to expiate the guilt contracted by the idolatrous practices of the Israelites in Egypt.” It was highly necessary that this should be considered as an expiatory sacrifice, as it typified that Lamb of God who takes away the sin of the world. For much more on this important subject than can, with propriety, be introduced into these notes, see a Discourse on the Eucharist, lately published by the author of this work. Verse 20. Now when the even was come, he sat down with the twelve.] It is a common opinion that our Lord ate the passover some hours before the Jews ate it; for the Jews, according to custom, ate theirs at the end of the fourteenth day, but Christ ate his the 248 preceding even, which was the beginning of the same sixth day, or Friday ; the Jews begin their day at swn- setting, we at midnight. Thus Christ ate the passover on the same day with the Jews, but not on the same hour. Christ kept this passover the beginning of the fourteenth day, the precise day and hour in which the Jews had eaten their first passover in Egypt. See Exod. xii. 6-12. And in the same part of the same day in which the Jews had sacrificed their first pas- chal lamb, viz. between the two evenings, about the ninth hour, or 3 o’clock, Jesus Christ our passover was sacrificed for us: for it was at this hour that he yielded up his last breath; and then it was that, the sacrifice being completed, Jesus said, 1 15 FINISHED. See Exod. xii. 6, &c., and Deut. xvi. 6, &e. See on John xviii. 28, and the Treatise on the Eucharist, referred to on ver. 19; and see the notes on the 26th and following verses. Verse 21. One of you shall betray me.] Or, will deliver me up. Judas had already betrayed him, ver. 15, and he was now about to deliver him into the hands of the chief priests, according to the agreement he had made with them. Verse 22. They were exceeding sorrowful] That is, the eleven who were innocent; and the hypocritical traitor, Judas, endeavoured to put on the appearance of sorrow. Strange! Did he not know that Christ knew the secrets of his soul? Or had his love of money so far blinded him, as to render him incapable of discerning even this, with which he had been before so well acquainted ? Verse 23. He that dippeth his hand] As the Jews ate the passover a whole family together, it was not convenient for them all to dip their bread in the same dish ; they therefore had several little dishes or plates, in which was the juice of the bitter herbs, mentioned Exod. xii. 8, on different parts of the table; and those who were nigh one of these, dipped their bread in it. As Judas is represented as dipping in the same dish with Christ, it shows that he was either near or oppo- site to him. If this man’s heart had not been hard- ened, and his conscience seared beyond all precedent, by the deceitfulness of his sin, would he have showed his face in this sacred assembly, or have thus put the seal to his own perdition, by eating of this sacrificial lamb? Is it possible that he could feel no compune tion? Alas! having delivered himself up into the hands of the devil, he was capable of delivering up Ais Master into the hands of the chief priests; and thus, when men are completely hardened by the deceitful. He institutes the CHAP. A. M. 4033. ἀρὰ. 94 The Son of man goeth, as it p- is written of him: but 4% wo unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. 25 Then Judas, which betrayed him, an P Psa. xxii.; Isa. liii.; Dan. ix. 26; Mark ix. 12; Luke xxiv. 25, 26, 46; Acts xvii. 2,3; xxvi. 22,23; 1 Cor. xv. 3.——4 John xvii. 12. ness of sin, they can outwardly perform the most so- lemn acts of devotion, without feeling any sort of in- ward concern about the matter. Verse 24. The Son of man goeth] That is, is about to die. Going, going away, departing, &c., are fre- quently used in the best Greek and Latin writers, for death, or dying. The same words are often used in the Scriptures in the same sense. It had been good for that man] Can this be said of any sinner, in the common sense in which it is under- stood, if there be any redemption from hell’s torments ? If a sinner should suffer millions of millions of years in them, and get out at last to the enjoyment of hea- ven, then it was well for him that he had been born, for still he has an eternity of blessedness before him. Can the doctrine of the non-eternity of hell’s torments stand in the presence of this saying? Or can the doc- trine of the annihilation of the wicked consist with this declaration? It would have been well for that man if he had never been born! Then he must be in some state of conscious existence, as non-existence is saii to be better than that state in which he is now found. It was common for the Jews to say of any flagrant transgressor, It would have been better for him had he never been born. See several examples in Schoeltgen. See the case of Judas argued at the end of Acts i. Verse 25. Judas—said, Master, is it 17 What excessive impudence! He knew, in his conscience, that he had already etrayed his Master, and was wait- ing now for the servants of the chief priests, that he might deliver him into their hands; and yet he says, (hoping that he had transacted his business so _pri- vately that it had not yet transpired,) Master, is it I? Marr. xxvi. Mark xiv. XXVI. holy eucharist. swered and said, Master, is it I? 4M. ΑΟΌΑ He said unto him, Thou hast said. An. piyam. Ἢ ΟΟΙΓῚ. 26 %* And as they were eating, 5 Jesus took bread, and * blessed it, and brake it, and gave it to the disciples, and said, Take, eat; “this is my body. *Mark xiv. 22; Luke xxii. 19——*1 Cor. xi. 23, 24, 25. ‘Many Greek copies [upward of 100] have, gave thanks; see Mark vi. 41. ἃ} Cor. x. 16. It is worthy of remark, that each of the other disci- ples said xvpie, Lorp, is it J? But Judas dares not, or will not, use this august title, but simply says ραβϑι, Tracuer, is it [? Thou hast said.| Sv εἰπας, or PMID PINS atun amaritun, “ Ye have said,” was a common torm of expression for Yes. Ir 1s so. ‘When the Zip- porenses inquired whether Rabbi Judas was dead? the son of Kaphra answered, Ye have said,” i. e. He is dead. See Schoettgen. Hor. Heb. p- 225. Verse 26. Jesus took bread] This is the first insti- tution of what is termed the Lorp’s Supper. To every part of this ceremony, as here mentioned, the utmost attention should be paid. To do this, in the most effectual manner, I think it necessary to set down the text of the three evange- lists who have transmitted the whole account, collated with that part of St. Paul’s First Epistle to the Co- rinthians which speaks of the same subject, and which he assures us, he received by Divine revelation. It may seem strange that, although Jchn (chap. xiii. 1-38) mentions all the circumstances preceding the holy supper, and, from chap. xiv. 1-36, the cireum- stances which succeeded the breaking of the bread, and in chapters xv., xvi., and xvii., the discourse which followed the administration of the cup; yet he takes no notice of the Divine institution at all. This is generally accounted for on his knowledge of what the other three evangelists had written; and on his con- viction that their relation was true, and needed πὸ additional confirmation, as the matter was amply esta- blished by the conjoint testimony of three such respect- able witnesses. LUKE xxii. 1 Cor. xi. V. 26. Andasthey were} V. 22. And as they did eating, Jesus took bread andjeat, Jesus took bread and blessed it (ευλογησας and|blessed (evAoyycac, blessed blessed God) and brake it,|God) and brake it, and gave and gave it to the disciples,/to them, and said, Take, _and said, Take, eat, this is|eat, this is my body. my body. V.19. Andhetook bread} V. 23. The Lord Jesus and gave thanks, (evya-|the same night in which he pisnaac, i. 6. to God,) and|was betrayed, took bread ; brake it, and gave unto}! V. 24. And whenhe had them, saying: given thanks (kae evyapicy- cac,i. 6. to God) he brake This is my body, which is|i¢, and said, Take, eat, this given for you: is my body, which is bro- This do in remembrance|ken for you: this do in re- of me. membrance of me. After giving the bread, the discourse related, John xiv. 1-31, inclusive, is supposed by Bishop Newcome te have been delivered by our Lord, for the comfort and support of his disciples under their present ana approaching trials. ᾿ 949 The sacrament of the Mart. xxvi. V. 27. And he took the eup, and gave thanks, (evyapicyoac,) and gave it to them, saying: Drink ye all of it. V. 28. For this is my blood of the New Testa- ment, which is shed for ma- ny or the remission of sins. V. 29. But I say unto you, I will not drink hence- forth of this fruit of the vine, until that day when I drink it new with you in ST. MATTHEW. Mark Xiv. V. 23. And he took the cup; and when he had given thanks, (evyapicnoac,) he gave it to them; and they all drank of it. V. 24. And he said unto them, This is my blood οὗ the New Testament, which is shed for many. V. 25. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom οἵ my Father’s kingdom. God. Lord’s Supper instituted, Luke xxii. 1 Cor. xi. V.20. Likewise alsothe] V. 25. After the same cup, after supper, saying: |manner also, he took the cup, when he had supped, saying : This cup is the New Tes-|This cup is the New Tes- tament in my blood, which|tament in my blood: this do ye, as oft as ye drink ἐΐν in remembrance of me is shed for you. After this, our Lord resumes that discourse which is found in the 15th, 16th, and 17th chapters of John, beginning with the last verse of chap. xiv., Arise, let us go hence. which conclude the whole ceremony. V. 30. And when they} V. 26. And when they Then succeed the following words, JOHN Xiv. V. 39. Andhe came out,} V. 1. When Jesus had had sung a hymn, they|had sung a hymn, they|and went as he was wont to|spoken these words, he went out into the Mount of/went out into the Mount of|the Mount of Olives. Olives. Olives. From the preceding harmonized view of this im- portant transaction, as described by three EVANGELISTS and one AposTLE, we see the first_institution, nature, and design of what has been since.called Tue Lorp’s Supper. ΤῸ every circumstance, as set down here, and the mode of expression by which such cireum- stances are described, we should pay the deepest at- tention. Verse 26. As they were eating] Hither an ordinary supper, or the paschal lamb, as some think. See the observations at the end of this chapter. Jesus took bread| Of what kind’ Unleavened bread, certainly, because there was no other kind to be had in all Judea at this time ; for this was the first day of unleavened bread, (ver. 17,) i. e. the 14th of the month Nisan, when the Jews, according to the com- mand of God, (Exod. xii. 15-20; xxiii. 15; and xxxiv. 25,) were to purge away all leaven from their houses ; for he who sacrificed the passover, having leaven in his dwelling, was considered to be such a transgressor of the Divine law as could no longer be tolerated among the people of God; and therefore was t> >= cut off from the congregation of Israel. Leo of Moaena, who has written a very sensible treatise on the customs of the Jews, observes, ‘That so strictly do some of the Jews observe the precept concerning the removal of all leaven from their houses, during the celebration of the paschal solemnity, that they either provide vessels entirely new for baking, or else have a set for the purpose, which are dedicated solely to the service of the passover, and never brought out on any other occasion.” To this divinely instituted custom of removing all leaven previously to the paschal solemnity, St. Paul 250 And|went forth with his dis- his disciples also followed|ciples over the brook Ke- him. dron. evidently alludes, 1 Cor. v. 6, 7, 8. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ, our passover, is sacrificed for us ; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the UNLEAVENED bread of sincerity and truth. Now, if any respect should be paid to the primitive institution, in the celebration of this Divine ordinance, then, wnleavened, unyeasted bread should be used. In every sign, or type, the thing signifying or pointing out that which is beyond itself should either have cer- tain properties, or be accompanied with certain czrcum- stances, as expressive as possible of the thing s7gnified. Bread, simply considered in itself, may be an emblem apt enough of the body of our Lord Jesus, which was given for us; but the design of God was evidently that it should not only point out this, but also the disposition required in those who should celebrate both the antetype and the type; and this the apostle explains to be sin- cerity and truth, the reverse of malice and wickedness. The very taste of the bread was instructive : it pointed out to every communicant, that he who came to the table of God with malice or ill-will against any soul of man, or with wickedness, a profligate or sinful life, might expect to eat and drink judgment to himself, as not discerning that the Lord’s body was sacrificed for this very purpose, that all sin might be destroyed ; and that sincerity, evAvkpieca, such purity as the clearest light can discern no stain in, might be diffused through the whole soul; and that truth, the law of righteous- ness and true holiness, might regulate and guide all the actions of life. Had the bread used on these occa+ 1 CHAP. sions been of the common kind, it would have been perfectly unfit, or improper, to have communicated these uncommon significations ; and, as it was seldom used, its rare occurrence would make the emblematical representation more deeply impressive ; and the sign, and the thing signified, have their due correspondence and influence. These circumstances considered, will it not appear that the use of common bread in the sacrament of the Lord’s Supper is highly improper? He who can say, “ This is αὶ matter of no importance,” may say with equal propriety, the dread itself is of no importance ; and another may say, the wine is of no importance ; and a third may say, “ neither the bread nor wine is any thing, but as they lead to spiritual references ; and, the spiritual reference being once understood, the signs are useless.” Thus we may, through affected spiritu- ality, refine away the whole ordinance of God; and, with the letter and form of religion, abolish religion itself. Many have already acted in this way, not only to their loss, but to their ruin, by showing how pro- foundly wise they are above what is written. Let those, therefore, who consider that man shall live by every word which proceeds from the mouth of God, and who are conscientiously solicitous that each Divine institution be not only preserved, but observed in all its original integrity, attend to this circumstance. The Lutheran Church makes use of unleavened bread to the present day. And blessed it] Both St. Matthew and St. Mark use the word εὐλόγησας, blessed, instead of evyapicnoac, gave thanks, which is the word used by St. Luke and St. Paul. But instead of evaoyycac, blessed, evyapicncac, gave thanks, is the reading of ten MSS. in uncial characters, of the Dublin Codex rescriptus, published by Dr. Barrett, and of more than one hundred others, of the greatest respectability. This is the reading also of the Syriac and Arabic, and is confirmed by several of the primitive fathers. The terms, in this ease, are nearly of the same import, as both blessing and giving thanks were used on these occasions. But what was it that our Lord blessed? Not the dread, though many think the contrary, being deceived by the word 17, which is improperly supplied in our version. In all the four places referred to above, whether the word blessed or gave thanks is used, it refers not to the bread, but to God, the dispenser of every good. Our Lord here conforms himself to that constant Jewish custom, viz. of acknowledging God as the author of every good and perfect gift, by giving thanks on taking the bread and taking the cup at their ordinary meals. For every Jew was forbidden to eat, drink, or use any of God’s creatures without rendering him thanks ; and he who acted contrary to this command was considered as a person who was guilty of sacrilege. From this custom we have derived the decent and laudable one of saying grace (gratas thanks) before and after meat. The Jewish form of blessing, probably that which our Lord used on this occasion, none of my readers will be displeased to find here, though it has been mentioned once before. On taking the bread they say — 73 YOST yD OND swan DA Pda wad TAX Baruch atta Elohinoo, Melech, haslam, ha motse Lechem min haarets. The sacrament of the XXVI. Blessed be thou, our God, King of the universe, who bringest forth bread out of the earth! Likewise, on taking the cup, they say :— JIT ID NWI oA Poo wd 772 Baruch Elohinoo, Melech, haslam, Boré perey haggephen. Blessed be our God, the King of the universe, the Creator of the fruit of the vine! The Mohammedans copy their example, constantly saying before and after meat :— Bismillahi arahmani arraheemt. In the name of God, the most merciful, the most compassionate. Lord’s Supper mstituved No blessing, therefore, of the elements is here in- tended; they were already blessed, in being sent as a gift of merey from the bountiful Lord; but God the sender is blessed, because of the liberal provision he has made for his worthless creatures. Blessing and touching the bread are merely Popish ceremonies, un- authorized either by Seripture or the practice of the pure Church of God; necessary of course to those who pretend to ¢ransmute, by a kind of spiritual incan- tation, the bread and wine into the real body and blood of Jesus Christ ; a measure the grossest in folly, and most stupid in nonsense, to which God in judgment ever abandoned the fallen spirit of man. And brake it) We often read in the Scriptures of breaking bread, but never of cutting it. The Jewish people had nothing similar to our high-raised loaf: their bread was made broad and thin, and was conse- quently very brittle, and, to divide it, there was no need of a knife. The breaking of the bread I consider essential to the proper performance of this solemn and significant ceremony: because this act was designed by our Tord to shadow forth the wounding, piercing, and breaking of his body upon the cross; and, as all this was essen- tially necessary to the making a full atonement for the sin of the world, so it is of vast importance that this apparently little circumstance, the breaking of the bread, should be carefully attended to, that the godly communicant may have every necessary assistance to enable him to discern the Lord’s body, while engaged in this most important and Divine of all God’s ordi- nances. But who does not see that one small cube of fermented, i. 6. leavened bread, previously divided from the mass with a knife, and separated by the fingers of the minister, can never answer the end of the institu- tion, either as to the matter of the bread, or the mode of dividing it? Man is naturally a dull and heedless creature, especially in spiritual things, and has need of the utmost assistance of his senses, in union with those expressive rites and ceremonies which the Holy Scrip- ture, not tradition, has sanctioned, in order to enable him to arrive at spiritual things, through the medium of earthly similitudes. And gave it to the disciples] Not only the breaking, but also the pistrisuTion, of the bread are necessary parts of this rite. In the Romish Church, the bread is not broken nor delivered to the people, that THEY may take and eat; but the consecrated wafer is put upon their tongue by the priest; and it is generally under- 251 The sacrament of the stood by the communicants, that they should not mas- ticate, but swallow it whole. “That the breaking of this bread to be distributed,” says Dr. Whitby, “is a necessary part of this rite is evident, first, by the continual mention of it by St. Paul and all the evangelists, when they speak of the institution of this sacrament, which shows it to be a necessary part of it. 2dly, Christ says, Take, eat, this is my body, BROKEN for you, 1 Cor. xi. 24. But when the elements are not broken, it can be no more said, This ts my body broken for you, than where the elements are not given. 3dly, Our Lord said, Do this in remembrance of me: i.e. ‘ Eat this bread, broken in remembrance of my body broken on the cross :’ now, where no body droken is distributed, there, nothing can be eaten in memorial of his broken body. Lastly, The apostle, by saying, The bread which we BREAK, τς 2 not the communion of the body of Christ 3 sufficiently informs us that the eating of his broken body is necessary to that end, 1 Cor. x. 10. Hence it was that this rite, of distributing bread broken, con- tinued for a thousand years, and was, as Humbertus testifies, observed in the Roman Church in the eleventh century.” Wuursy in loco. At present, the opposite is as boldly practised as if the real Serip- tural rite had never been observed in the Church of Christ. This is my body.| Here it must be observed that Christ had nothing in his hands, at this time, but part of that unleavened bread which he and his disciples had been eating at supper, and therefore he could mean no more than this, viz. that the bread which he was now breaking represented his body, which, in the course of a few hours, was to be crucified for them. Common sense, unsophisticated with superstition and erroneous creeds,—and reason, unawed by the secular sword of sovereign authority, could not possibly take any other meaning than this plain, consistent, and ra- tional one, out of these words. ‘“ But,” says a false and absurd creed, “ Jesus meant, when he said, Hoc EST CORPUS MEUM, Tis 1s my body, and Hic est cauix SANGUINIS MEI, This is the chalice of my blood, that the bread and wine were substantially changed into his body, including flesh, blood, bones, yea, the whole Christ, in his immaculate humanity and adorable di- vinity!” And, for denying this, what rivers of right- 2ous blood have been shed by state persecutions and by religious wars! Well it may be asked, “ Can any man of sense believe, that, when Christ took up that bread and broke it, it was his own body which he held in his own hands, and which himself broke to pieces, and which he and his disciples ate?’ He who can believe such a congeries of absurdities, cannot be said to be a volunteer in faith; for it is evident, the man can neither have faith nor reason, as to this subject. Let it be observed, if any thing farther is necessary on this point, that the paschal lamb, is called the pass- over, because it represented the destroying angel’s pass- ing over the children of Israel, while he slew the first- born of the Egyptians; and our Lord and his disciples call this lamb the passover, several times in this chap- ter; by which it is demonstrably evident, that they could mean no more than that the lamb sacrificed on this oceasion was a memorial of, and REPRESENTED, 252 ST. MATTHEW. Lord's Supper instituted the means used for the preservation of the Israelite. from the blast of the destroying angel. Besides, our Lord did not say, hoc est corpus meum, (this is my body,) as he did not speak in the Latin tongue ; though as much stress has been laid upon this quotation from the Vulgate as if the original of the three evangelists had been written in the Latin lan- guage. Had he spoken in Latin, following the idiom of the Vulgate, he would have said, Panis hic corpus meum significat, or, Symbolum est corporis mei :— hoc poculum sanguinem meum representat, or, sym- , bolum est sanguinis mei:—this bread signifies my body; this cup represents my blood. But let it be observed that, in the Hebrew, Chaldee, and Chaldeo- Syriac languages, as used in the Bible, there is no term which expresses to mean, signify, denote, though both the Greek and Latin abound with them: hence the Hebrews use a figure, and say, it is, for, it signifies. So Gen. xli. 26,27. The seven kine are (i. e. re- present) seven years. This 1s (represents) the bread of affliction which our fathers ate in the land of Egypt. Dan. vii. 24. The ten horns are (i. 6. signify) ten kings. They drank of the spiritual Rock which fol- lowed them, and the Rock was (represented) Christ. 1 Cor. x. 4. And following this Hebrew idiom, though the work is written in Greek, we find in Rev. i. 20, The seven stars are (represent) the angels of the seven Churches: and the seven candlesticks ann (represent) the seven Churches. 'The same form of speech is used in a variety of places in the New Testament, where this sense must necessarily be given to the word. Matt. xiii. 38, 39. The field 1s (represents) the world: the good seed are (represent or signify) the children of the kingdom: the tares are (signify) the children of the wicked one. The enemy is (signifies) the devil: the harvest 1s (represents) the end of the world: the reap- ers ARE (i. 6. signify) the angels. Luke viii. 9. What might this parable Bet Tic EIH ἡ παραβολὴ αὑτὴ :---- What does this parable sicniry? John vii. 36. Tuc ἘΣΤΙΝ οὗτος 0 λογος: What is the SIGNIFICATION of this saying? John x. 6. They understood not what things they ΤΕΒΕ, τινα HN, what was the sicNIFICATION of the things he had spoken to them. Acts x. 17. Tz av EIH ro οραμα, what this vision MIGHT BE; properly rendered by our translators, what this vision should MEAN. Gal. iv. 24. For these are the two covenants, avtat yap ΕἸΣΙΝ az δυο διαϑηκαι, these sicNiry the two covenants. Luke xv. 26. He asked, τι EIH ταῦτα, what these things Meant. See also chap. xviii. 36. After such unequivocal testimony from the Sacred writings, can any person doubt that, This bread 1s my body, has any other meaning than, This bread REPRESENTS my body 7 The Jsatins use the verb, sum, in all its forms, with a similar latitude of meaning. So, Esse oneri ferendo, he is aBLe to bear the burthen: bene Esse, to LIVE sumptuously: malé EssE, to LIVE miserably: recte ESSE, to ENJOY good health: Est mihi fistula, I Pos- sess a flute: est hodie in rebus, he now ENJOYS a plentiful fortune: est mihi namque domi pater, I HAVE a father at home, &e.: Esse solvendo, to be ABLE to pay: Fuimus Troes, Furr Ilium; the Trojans are Ex- TINCT, Troy is NO MORE. In Greek also, and Hebrew, it often signifies to lve 1 CHAP. to die, to be killed. Ovx ΕἸΜΙ, J am pean, or a dead man. Matt. ii. 18: Rachel weeping for her children, ort οὐκ ΕἸΣΙ, because they WERE MURDERED. Gen. xii. 36: Joseph 1s not, IY DY Yoseph einennu, lwong ove ἘΣΤῚΝ, Sept., Joseph is pevourep by a WILD BEAST. Rom. iv. 17: Calling the things that are not, as if they were ative. So Plutarch in Laconicis : “This shield thy father always preserved; preserve thou it, or may thou not Be,” H μὴ EXO, may thou PERISH. ΟΥ̓Κ ΟΝΤῈΣ νόμοι, ΑΒΒΌΘΑΤΕΡ laws. ΕἸΜΙ ev euot, I possess a sound understanding. Ew¢ πατερα ὕμιν EXOMAI, J will perrorm the part of a father to you. ΕἸΜΙ τῆς πολεὼως της de, J AM an INHABITANT of that city. 1 Tim. i. 7: Desiring to BE teachers of the law, ϑέλοντες EINAL νομοδιδασκαλοι, desiring to be REPUTED teachers of the law, i. 6. ABLE divines. Ta ONTA, the things that are, i. 6. NoBLE and HONOUR- ABLE men: τὰ μη ONTA, the things that are not, viz. the συ ΑΒ, or those of IGNOBLE BIRTH. Tertullian seems to have had a correct notion of those words of our Lord, Acceptum panem et distribu- tum discipulis, corpus illum suum fecit, HOC EST CoR- Pus MEUM dicendo, id est, FIGURA corporis mei. Advers. Mare. 1. v. c. 40. “Having taken the bread, and distributed that body to his disciples, he made it his body by saying, This is my body, i. e. a FicuRE of my body.” That our Lord neither spoke in Greek nor Latin, on this occasion, needs no proof. It was, most probably, in what was formerly called the Chaldaic, now the Syriac, that our Lord conversed with his disciples. Through the providence of God, we have complete versions of the Gospels in this language, and in them it is likely we have the precise words spoken by our Lord on this occasion. In Matt. xxvi. 26, 27, the — Qu) hanau pagree, This is my body, CaSO} atc demee, This is my blood, of which forms of speech the Greek is a verbal translation; nor would any man, even in the present day, speaking in the same language, use, among the people to whom it was vernacular, other terms than the above to express, This represents my body, and this represents my blood. As to the ancient Syrian Church on the Malabar coast, it is a fact that it never held the doctrine of transubstantiation, nor does it appear that it was ever heard of in that Church till the year 1599, when Don Alexis Menezes, Archbishop of Goa, and the Jesuit Fransic Rez, invaded that Church, and by tricks, im- postures, and the assistance of the heathen governors of Cochin, and other places, whom they gained over by bribes and presents, overthrew the whole of this ancient Church, and gave the oppressed people the rites, creeds, &e., of the papal Catholie Church in its place. Vid. La Croz. Hist. du Ch. des Indes. This was done at the Synod of Diamper, which be- gan its sessions at Agomale, June 20, 1599. The tricks of this unprincipled prelate, the tool of Pope Clement VII., and Philip 11., King of Portugal, are amply detailed by Mr. La Croze, in the work already quoted. But this form of speech is common, even in our own ‘anguage, though we have terms enow to fill up the 1 The sacrament of the words in the Syriac version are, hanau XXVI. ellipsis. Suppose a man entering into a museum, en- riched with the remains of ancient Greek sculpture : his eyes are attracted by a number of curious busts ; and, on inquiring what they are, he learns, this 1s Socrates, that Plato, a third Homer; others Hesiod, Horace, Virgil, Demosthenes, Cicero, Herodotus, Livy, Cesar, Nero, Vespasian, ἅς. Is he deceived by this information? Not at all: he knows well that the busts he sees are not the identical persons of those ancient philosophers, poets, orators, historians, and emperors, but only REPRESENTATIONS of their persons in sculpture, between which and the originals there is as essential a difference as between a human body, in- stinct with all the principles of rational vitality, and a block of marble. When, therefore, Christ took up a piece of bread, brake it, and said, This 1s my body, who, but the most stupid of mortals, could imagine that he was, at the same time, handling and breaking his own body! Would not any person, of plain com- mon sense, see as great a difference between the man Christ Jesus, and the piece of bread, as between the block of marble and the philosopher it represented, in the case referred to above? The truth is, there is scarcely a more common form of speech in any lan- guage than, This is, for, This REPRESENTS OF SIGNIFIES. And as our Lord refers, in the whole of this transac- tion, to the ordinance of the passover, we may consider him as saying: “ This bread is now my body, in that sense in which the paschal lamb has been my body hitherto; and this cup is my blood of the New Testa- ment, in the same sense as the blood of bulls and goats has been my blood under the Old: Exod. xxiv.; Heb. ix. That is, the paschal lamb and the sprinkling of blood represented my sacrifice to the present time: this bread and this wine shall represent my body and blood through all future ages; therefore, Do this in remembrance of me.” St. Luke and St. Paul add a circumstance here which is not noticed either by St. Matthew or St. Mark. After, this is my body, the former adds, which is given for you; the latter, which is broken for you; the sense of which is: “As God has in his bountiful providence given you bread for the sustenance of your lives, so in his infifiite-grace"he has given you my body to save your souls unto life eternal. But as this bread must be broken and masticated, in order to ,its becoming proper nourishment, so my body must be broken, i. e. crucified, for you, before it can be the bread of life to your souls. As, therefore, your life depends on the bread which God’s bounty has provided for your bodies, so your eternal life depends on the sacrifice of my body on the cross for your souls.” Besides, there is here an allusion to the offering of sacrifices—an inno- cent creature was brought to the altar of God, and its blood (the life of the beast) was poured out for, or in behalf of, the person who brought it. Thus Christ says, alluding to the sacrifice of the paschal lamb, This is my body, το ὑπερ ὕμων διδομενον, which 15 GIVEN m your stead, or in your behalf ; a free cirt, from God’s endless mercy, for the salvation of your souls. This is my body, το ὑπὲρ ὑμων KAwpevov, (1 Cor. xi. 24,) which is broken—sacrificed in your stead ; as without the breaking (piercing) of the body, and spilling of the blood, there was no remission. 253 Lords Supper tnstivuied The sacrament of the ae 27 ‘And ‘he took ™the Yeup, "and euommp. “gave thanks, and gave it to them, CCI. 1. is saying, Y Drink ye all of it; ST. MATTHEW. Lord’s Supper instituted. 28 For “this is my blood * of 4, Fare te the New Testament, which is shed An. Olymp. CCIL 1. Y for many, for the remission of sins. Vv Mark xiv. 23.——w See Exod. xxiv. 8; Lev. xvii. 11. x Jer. xxxi. 31—y Chap. xx. 28; Rom. v. 15; Heb. ix. 22. In this solemn transaction we must weigh every word, as there is none without its appropriate and deeply emphatic meaning. So it is written, Ephes. vy. 3. Christ hath loved us, and given himself, ὑπὲρ ἡμῶν, On our account, or in our stead, an offering and @ SACRIFICE (ϑυσια) to God for a sweet-smelling savour ; that, as in the sacrifice offered by Noah, Gen. viii. 21, (to which the apostle evidently alludes,) from which it is said, The Lord smelled a sweet savour, NWVIN ΤΠ Ἢ riach hanichoach, a savour of rest, so that he became appeased towards the earth, and determined that there should no more be a flood to destroy it; in like man- ner, in the offering and sacrifice of Christ for us, God is appeased towards the human race, and has in con- sequence decreed that whosoever believeth in him shall not perish, but have everlasting life. Verse 27. And he took the cup] Mera το δειπνησαι, after having supped, Luke xxii. 20, and 1 Cor. xi. 25. Whether the supper was on the paschal lamb, or whether it was a common or ordinary meal, 1 shall not wait here to inquire: see at the end of this chap- ter. In the parallel place, in Luke xxii., we find our Lord taking the cup, ver. 17, and again ver. 19; by the former of which was probably meant the cup of blessing, ΤΊ ΣΤ D)3 kos haberakah, which the master of a family took, and, after blessing God, gave to each of his guests by way of welcome : but this second taking the cup is to be understood as belonging to the very important rite which he was now instituting, and on which he lays a very remarkable stress. With respect to the bread, he had before simply said, Take, eat, this is my body; but concerning the cup he says, Drink ye all of this: for as this pointed out the very essence of the institution, viz. the lood of atonement, it was ne- cessary that each should have a particular application of it: therefore he says, Drink ye aut of THIs. By this we are taught that the cup is essential to the sa- erament of the Lord’s Supper; so that they who deny the cup to the people sin against God’s institution ; and they who receive not the cup are not partakers of the body and blood of Christ. If either could without mortal prejudice be omitted, it might be the dread; but the cup, as pointing out the blood poured out, i. e. the life, by which alone the great sacrificial act is per- formed, and remission of sins procured, is absolutely indispensable. On this ground it is demonstrable, that there is not a priest under heaven, who denies the cup to the people, that can be said to celebrate the Lord’s Supper at all; nor is there one of their votaries that ever received the holy sacrament. All pretension to this is an absolute farce, so long as the cup, the em- blem of the atoning blood, is denied. How strange is it, that the very men who plead so much for the bare Literal meaning of this is my body, in the preceding verse, should deny all meaning to drink ye auL of this cup, in this verse! And though Christ has in the most positive manner enjoined it, they will not permit one of the laity to taste it! O, what a thing is 254 man!—a constant contradiction to reason and to himself. I have just said that our blessed Lord lays remark- able stress on the administration of the cup, and on that which himself assures us is represented by it.— As it is peculiarly emphatic, I beg leave to set down the original text, which the critical reader will do well minutely to examine: Τοῦτο yap ect TO aya μου TO τῆς Kane διαϑηκης, TO περὶ πολλων εκχυνομενον εἰς αφεσιν ἁμαρτιων. The following literal translation and paraphrase do not exceed its meaning :— For THIS is THAT dlood of mine which was point- ed out by all the sacrifices under the Jewish law, and particularly by the shedding and sprinkling of the blood of the paschal lamb. THAT dlood of the sacrifice slain for the ratification of the new covenant. THE blood ready to be poured out for the multitudes, the whole Gentile world as well as the Jews, for the taking away of sins ; sin, whether original or actual, in all its power and guilt, in all its internal energy and pollution. And gave thanks} See the form used on this oc- casion, on ver. 26 ; and see the MisHNaA, TRACT D793 Beracoth. Verse 28. For this is my blood of the New Testa- ment] This is the reading both here and in St. Mark; but St. Luke and St. Paul say, This cup is the New Testament m my blood. This passage has been strangely mistaken: by New Testament, many under- stand nothing more than the 4904 commonly known by this name, containing the four Gospels, Acts of the Apostles, apostolical Epistles, and book of the Reve lation; and they think that the cup of the New Tes- tament means no more than merely that eup which the book ealled the New Testament enjoins in the sacra- ment of the Lord’s Supper. As this is the ease, it is highly necessary that this term should be explained. The original, H Kawy Διαϑηκη, which we translate, The New Testament, and which is the general title of all the contents of the book already described, simply means, the new COVENANT. Covenant, from con, to- gether, and venio, I come, signifies an agreement, con- tract, or compact, between two parties, by which both are mutually bound to do certain things, on certain conditions and penalties. It answers to the Hebrew 3 derith, which often signifies, not only the cove- nant or agreement, but also the sacrifice which was slain on the occasion, by the blood of which the cove- nant was ratified ; and the contracting parties professed to subject themselves to such a death as that of the victim, in case of violating their engagements. An oath of this kind, on slaying the covenant sacrifice, was usual in ancient times: so in Homer, when a co- venant was made between the Greeks and the Trojans, and the throats of lambs were cut, and their blood poured out, the following form >f adjuration was used by the contracting parties :— u ϑεοι αλλοι, μηνειαν, Zev κυδιςε, μεγιςε, καὶ αϑανι Οπποτεροι προτεροι ὑπερ ορκίᾳ The sacrament of the Ὧδε od’ ἐγκεφαλος χαμαδις peot, we ode oLvoc, Αὐτων, καὶ τεκεων" αλοχοι δ' αλλοισι μιγειεν. All glorious Jove, and ye, the powers of heaven! Whoso shall violate this contract first, So be their Jlood, their children’s and their own, Poured out, as this libation, on the ground : And let their wives bring forth to other men! Iuiap 1. iii. v. 298-301. Our blessed Saviour is evidently called the Διαϑηκη, ΓΔ berith, or covenant sacrifice, Isa. xlii. 6; xlix. 8; Zech. ix. 11. And to those Scriptures he appears to allude, as in them the Lord promises to give him for ἃ covenant (sacrifice) to the Gentiles, and to send forth, by the blood of this covenant (victim) the prisoners out of the pit. The passages in the sacred writings which allude to this grand sacrificial and atoning act are al- most innumerable. See the Preface to Matthew. In this place, our Lord terms his blood the blood of the New covenant ; by which he means that grand plan of agreement, or reconciliation, which God was now establishing between himself and mankind, by the pas- sion and death of his Son, through whom alone men could draw nigh to God; and this New covenant is mentioned in contradistinction from the oLp covenant, ἢ παλαια Διαϑηκη, 2 Cor. iii. 14, by which appellative all the books of the Old Testament were distinguished, because they pointed out the way of reconciliation to God by the blood of the various victims slain under the law: but now, as the Lamb of God, which taketh away the sin of the world, was about to be offered up, a New and LiviING way was thereby constituted, so that no one henceforth could come unto the Father but by nim. Hence all the books of the New Testament, which bear unanimous testimony to the doctrine of salvation by faith through the blood of Jesus, are termed, H Kawy Διαϑηκη, The New covenant. See the Preface. Dr. Lightfoot’s Observations on this are worthy of serious notice. “ This is my blood of the New Testa- ment. Not only the seal of the covenant, but the sanction of the new covenant. The end of the Mosaic economy, and the confirming of a new one. The con- firmation of the old covenant was by the blood of bulls and ΣΈ Χο. xxiv., eb. ix., because blood was still to be shed: fhe confirmation of MES Tene eS > by a cup of wine, because under the new covenant there is no farther shedding of t blood. “As it is here said of the tip, ΤΊΣ cup is the New Testament in my blood; so it might be said of the cup of blood, Exod. xxiv., That cup was the Old Testament in the blood of Christ: there, all the articles of that covenant being read over, Moses sprinkled all the people with blood, and said, This is the blood ε δορά of the covenant which God hath made with ‘yousy~mnd_this-the-old covenant” or testimony was confirmed, In like manner, Christ, having pub- lished all the articles of the new covenant, he takes the cup of wine, and gives them to drink, and saith, This is the New Testament in my blood; and thus the new coven: established.” — Works, vol. ii. p. 260. Which is shed (exyvvouevor, poured out) for many] Exyew and exxva, to pour out, are often used in a sa- erificial sense in the Septuagint, and signify to pour 1 CHAP. XXVI. out or sprinkle the blood of the sacrifices before the altar of the Lord, by way of atonement. See 2 Kings xvi. 15; Lev. viii. 15; ix. 9; Exod. xxix. 12; Lev. iv. 7, 14, 17, 30, 34; and in various other places. Our Lord, by this very remarkable mode of expression, teaches us that, as his body was to be broken or eru- cified, ὑπὲρ ἡμῶν, in our stead, so here the blood was to be poured out to make an atonement, as the words, remission of sins, sufficiently prove ; for without shed ding of blood there was no remission, Heb. 1x. 22, nor any remission by shedding of blood, but in a sacrificial way. See the passages above, and on ver. 26. The whole of this passage will receive additional light when collated with Isa. lili. 11, 12. By his knowledge shall my righteous servant justify MANY, for he shall bear their iniquities—because he hath POURED ovT his soul unto death, and he bare the sin of many. The pouring out of the soul unto death, in the prophet, answers to, this is the blood of the new covenant which is poured out for you, in the evange- lists; and the 0°39 rabbim, multitudes, in Isaiah, cor responds to the MANY, πολλων, of Matthew and Mark. The passage will soon appear plain, when we consider that ¢wo distinct classes of persons are mentioned by the prophet. 1. The Jews.—ver. 4. Surely he hath borne our griefs, and carried our sorrows.—Ver. 5. But he was wounded for ovr transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him.—Ver. 6. All we like sheep have gone astray, and the Lord hath laid upon him the im- quity of us all. 2. The Gentines.—Ver. 11. By lis knowledge, \NY11 bedaato, i. e. by his being made known, published as Christ crucified among the Gen- tiles, he shall justify 0°37 rabbim, the multitudes, (tne Gentites,) for he shall (also) bear THEIR offences, as well as ours, the Jews, ver. 4, &c. It is well known that the Jewish dispensation, termed by the apostle as above, 7 παλαια διαϑηκη, the oLD covenant, was partial and exclusive. None were particularly interested in it save the descendants of the twelve sons of Jacob : whereas the Christian dispensation, 7 καινὴ διαϑηκὴη, the NEw covenant, referred to by our Lord in this place, was universal; for as Jesus Christ by the grace of God tasted death for Ἐν ΒΥ man, Heb. xi. 9, and is that Lamb of God that taketh away the sin of the worLp, John i. 29; who would have atu ΜῈΝ to be saved, and come to the knowledge of the truth, 1 Tim li. 4, even that knowledge of Christ crucified, by which they are to be justified, Isa. liii. 11, therefore he has commanded his disciples to go into all the world, and preach the Gospel to EVERY crEATURE, Mark xvi. 15. The reprobate race, those who were no people, and not beloved, were to be called in; for the Gospel was to be preached to ali the world, though it was to begin at Jerusalem, Luke xxiv. 47. For this purpose was the blood of the new covenant sacrifice poured out for the multitudes, that there might be but one fold, as there is but one Shepherd ; and that God might be aun and in ALL. For the remission of sins.] Exe adecw ἀμαρτιων, for (or, in reference to) the taking away of sins. For, although the blood is shed, and the atonement made, no man’s sins are taken away until, as a true penitent he returns to God, and, feeling his utter incapacity to 255 Lord’s Supper instituted. The unfarthfulness of en 1053, 29 But 7 I say unto you, J will not An, Olymp. drink henceforth of this fruit of the __ vine, * until that day when I drink it new with you in my Father’s kingdom. 30 9 ° And when they had sung a “ hymn, they went out into the mount of Olives. 31 Then saith Jesus unto them, ? All ye shall “ be offended because of me this night : ST. MATTHEW. the disciples foretold. for it is written, £1 will smite the 4, ™, 4%. shepherd, and the sheep of the flock ee shall be scattered abroad. —— 32 But after I am risen again, 51 will go before you into Galilee. 33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. z Mark xiv. 25; Luke xxii. 18—— Acts x. 41.——> Mark xiv. 26. © Or, psalm. 4 Mark xiv. 27; John xvi. 32. © Chap. xi. 6. Zech. xiii. 7. & Chap. xxviii. 7, 10, 16; Mark xiv. 28; xvi. 7. save himself, believes in Christ Jesus, who is the jus- tifier of the ungodly. The phrase, αφεσις τῶν αμαρτίων, remission of sins, (frequently used by the Septuagint,) being thus ex- plained by our Lord, is often used by the evangelists and the apostles; and does not mean merely the pardon of sins, as it is generally understood, but the removal or taking away of sins; not only the guilt, but also the very nature of sin, and the pollution of the soul through it ; and comprehends all that is generally understood by the terms justification and sanctifica- ‘ion. For the use and meaning of the phrase αφεσις yaptiav, see Mark i. 4; Luke i. 77; iii. 3; xxiv. 47; Acts ii. 38; v. 31; x. 43; xiii. 38; xxvi. 18; Col. i 14; Heb. x. 18. Both St. Luke and St. Paul add, that, after giving the bread, our Lord said, Do this in remembrance of me. And after giving the cup, St. Paul alone adds, This do ye, as oft as ye drink it, in remembrance of me. The account, as given by St. Paul, should be carefully followed, being fuller, and received, according to his own declaration, by especial revelation from God.— See 1 Cor. xi. 23, For I have received of the Lord that which also I delivered wnto you, &c. See the harmonized view above. Verse 29. I will not drink henceforth of this fruit of the vine] These words seem to intimate no more than this: We shall not have another opportunity of eating this bread and drinking this wine together ; as in a few hours my crucifixion shall take place. Until that day when I drink it new with you] That is, I shall no more drink of the produce of the vine with you ; but shall drink mew wine—wine of a widely different nature from this—a wine which the kingdom of God alone can afford. The term new in Scripture is often taken in this sense. So the new heaven, the NEW earth, the NEw covenant, the NEW man—mean a heaven, earth, covenant, man, of a very different nature from the former. It was our Lord’s invariable custom to illustrate heavenly things by those of earth, and to make that which had dast been the subject of conver- sation the means of doing it. Thus he uses wine here, of which they had lately drunk, and on which he had held the preceding discourse, to point out the supreme blessedness of the kingdom of God. But however pleasing and useful wine may be to the body, and how helpful soever, as an ordinance of God, it may be to the soul in the holy sacrament; yet the wine of the kingdom, the spiritual enjoyments at the right hand of God, will be infinitely more precious and useful. From what our Lord says here, we learn that the sacrament 256 of his supper is a type and a pledge, to genuine Chris- tians, of the felicity they shall enjoy with Christ in the kingdom of glory. Verse 30. And when they had sung a hymn] Ὑμνήσαντες means, probably, no more than a kind of recitalive reading or chanting. As to the hymm itself we know, from the universal consent of Jewish an- tiquity, that it was composed of Psalms 113, 114, 115, 116, 117, and 118, termed by the Jews bon halel, from 971957 halelu-yah, the first word in Psalm 113 These six Psalms were always sung at every paschal solemnity. They sung this great hillel on account of the five great benefits referred to in it; viz. 1. The Exodus from Egypt, Psa. exiv. 1. When Israel went out of Egypt, &c. 2. The miraculous division of the Red Sea, ver. 3. The sea saw it and fled. 3. The promulgation of the law, ver. 4. The mountains skip- ped like lambs. 4. The resurrection of the dead, Psa. exvi. 9. I will walk before the Lord in the land of the living. 5. The passion of the Messiah, Psa. cxv. 1. Not unto us, O Lord, not unto us, &e. See Schoett- gen, Hor. Hebr. p. 231, and my Discourse on the na- ture and design of the Eucharist, 8vo. Lond. 1808. Verse 31. All ye shall be offended] Or rather, Ye will all be stumbled—ravtec ὑμεις σκανδαλισϑησεσϑε---- ye will all forsake me, and lose in a great measure your confidence in me. This night] The time of trial is just at hand. I will smite the shepherd] It will happen to you as to a flock of sheep, whose shepherd has been slain—the leader and guardian being removed, the whole flock shall be scattered, and be on the point of becoming a prey to ravenous beasts. Verse 32. But after I am risen again] Don’t lose your confidence ; for though I shall appear for a time to be wholly left to wicked men, and be brought under the power of death, yet I will rise again, and triumph over all your enemies and mine. Twill go before you Still alluding to the case of the shepherd and his sheep. Though the shepherd have been smitten and the sheep scattered, the shep- herd shall revive again, collect the scattered flock, and go before them, and lead them to peace, security, and happiness. Verse 33. Peter—said unto him, Though all men shall be offended—yet will I never] The presumptuous person imagines he ean do every thing, and can do nothing : thinks he can excel all, and excels in nothing : promises every thing, and performs nothing. The humble man acts a quite contrary part. There is nothing we know so little of as ourselves—nothing we 1 The denial of Peter foretold. CHAP .Μ. 4033. : ; ‘el Wats A.M. 1033. 34 Jesus said unto him, ἃ Verily An. Qin. I say unto thee, That this night, ———— before the cock crow, thou shalt deny me thrice. 35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Like- wise also said all the disciples. 36 % } Then cometh Jesus with them unto . XXVI. Christ’s agony mm the garden a place called Gethsemane, and saith 4M. 4033 unto the disciples, Sit ye here, while acne I go and pray yonder. ———_ 37 And he took with him Peter and * the two sons of Zebedee, and began to be sorrow ful and very heavy. 38 Then saith he unto them, 'My soul is exceeding sorrowful, even unto death: b Mark xiv. 30; Luke xxii.34 ; John xiii. 38.—— Mark xiv. 32-35; Luke xxii. 39 ; John xviii. 1——* Chap. iv. 21——! John xii. 27 see less of than our own weakness and poyerty. The strength of pride is only for a moment. Peter, though vainly confident, was certainly sincere—he had never been put to a sore trial, and did not know his own strength. Had this resolution of his been formed in the strength of God, he would have been enabled to maintain it against earth and hell. This most awful denial of Christ, and his abandoning him in the time of trial, was sufficient to have disqualified him for ever from being, in any sense, head of the Church, had such a supremacy been ever designed him. Such a supremacy was never given him by Christ; but the fable of it is in the Church of Rome, and the mock Peter, not Peter the apostle, is there and there only to be found. : Verse 34. Jesus said] Our Lord’s answer to Peter is very emphatic and impressive. Verily—I speak a solemn weighty truth, ‘how wilt not only be stumbled, fall off and forsake thy Master, but thou wilt even deny that thou hast, or ever had, any knowledge of or connection with me ; and this thou wilt do, not by little and little, through a long process of time, till the apostasy, daily gathering strength, shall be complete ; but thou wilt do it this very night, and that not once only, but ¢hrice; and this thou wilt do also in the earlier part of the night, before even a cock shall crow. Was not this warning enough to him not to trust in his own strength, but to depend on God? Verse 35. Though I should die with thee, yet will I not deny thee.) He does not take the warning which his Lord gave him—he trusts in the warm, sincere at- tachment to Christ which he now feels, not considering that this must speedily fail, unless supported by the power of God. Verse 36. A place called Gethsemane] A garden at the foot of the mount of Olives. The name seems to be formed from 4 gath, a press, and pow shemen, oil ; probably the place where the produce of the mount of Olives was prepared for use. The garden of the oil- press, or olive-press. Sit ye here] Or, stay in this place, while I go and pray yonder: and employ ye the time as [ shall em- ploy it—in watching unto prayer. Verse 37. And he took with him Peter and the two sons of Zebedee] That is, James and John ; the same persons who had beheld his transfiguration on the mount —that they might contemplate this agony in the light of that glory which they had there seen; and so be kept om being stumbled by a view of his present humiliation. Began to be sorrowful] Λυπεισϑαι, from Ava, to dis- olve—exquisite sorrow, such as dissolves the natural vigour, and threatens to separate soul and body. Vor I. C air) And very heavy.| Overwhelmed with anguish—abén- povew. This word is used by the Greeks to denote the most extreme anguish which the soul can feel— excruciating anxiety and torture of spirit. Verse 38. Then saith he] Then saith—Jesus :— I have added the word Jesus, ὁ Incove, on the authority of a multitude of eminent MSS. See them in Gries- bach. My soul is exceeding sorrowful, (or, is surrounded with exceeding sorrow,) even unto death.| This latter word explains the two former : My soul is so dissolved in sorrow, my spirit is filled with such agony and an- guish, that, if speedy succour be not given to my Jody, death must be the speedy consequence. Now, the grand expiatory sacrifice begins to be of- fered : in this garden Jesus enters fully into the sacer- dotal office ; and now, on the altar of his immaculate divinity, begins to offer his own body—his own life— a lamb without spot, for the sin of the world. St. Luke observes, chap. xxii. 43, 44, that there appeared unto him an angel from heaven strengthening him ; and that, being in an agony, his sweat was like great drops of blood falling to the ground. How exquisite must this anguish have been, when it forced the very blood through the coats of the veins, and enlarged the pores in such a preternatural manner as to cause them to empty it out in large successive drops! In my opinion, the principal part of the redemption price was paid in this unprecedented and indescribable agony. * Bloody sweats are mentioned by many authors ; but none was ever such as this—where a person in perfect health, (having never had any predisposing sickness to induce a debility of the system,) and in the full vigour of life, about thirty-three years of age, suddenly, through mental pressure, without any fear of death, sweat great drops of blood; and these continued, dur- ing his wrestling with God to fall to the ground. To say that all this was occasioned by the fear he had of the ignominious death which he was about to die confutes itself—for this would not only rob him of his divinity, for which purpose it is brought, but it de- prives him of all excellency, and even of manhood itself. The prospect of death could not cause him to suffer thus, when he knew that in less than three days he was to be restored to life, and be brought into an eternity of blessedness. His agony and distress can receive no consistent explication but on this ground— He surreren, the sust for the unsusv, that he might BRrinc us to Gop. O glorious truth! O infinitely meritorious suffering! And QO! above all, the efernal love, that caused him to undergo such sufferings for the sake of sinners! 257 Christ's agony ST. A. Μ. 4033, : ‘A.D. 99, “erry ye here, and watch with An. Olymp. me. ἘΠΕῚ: 39 And he went a little farther, and fell on his face, and ™ prayed, saying, " O my Father, if it be possible, ° let this cup pass from me! nevertheless Ὁ not as I will, but as thou wilt. Ἢ 40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour ? 41 4 Watch and pray, that ye enter not into temptation: the spirit indeed zs willing, but the flesh zs weak. MATTHEW. im the garden 42 He went away again the second 4. re aa time, and prayed, saying, O my Fa- ἢ ae ther, if this cup may not pass away from me, except I drink it, thy will be done. 43 And he came and found them asleep again: for their eyes were heavy. 44 And he left them, and went away again, and prayed the third time, saying the same words. 45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. m Mark xiv. 36; Luke xxii. 42; Heb. v. 7——® John xii. 27. © Chap. xx. 22. P John y. 30; vi. 38; Phil. ii. 8—— Mark xiii. 33; xiv. 38; Luke xxii. 40, 46; Eph. vi. 18. Verse 39. Fell on his face] See the note on Luke xxii. 44. This was the ordinary posture of the sup- plicant when the favour was great which was asked, and deep humiliation required. The head was put be- tween the knees, and the forehead brought to touch the earth—this was not only 2 humiliating, but a very painful posture also. This cup] The word cup is frequently used in the Sacred Writings to point out sorrow, anguish, terror, death. It seems to be an allusion to a very ancient method of punishing criminals. A cup of poison was put into their hands, and they were obliged to drink it. Socrates was killed thus, being obliged by the magis- trates of Athens to drink a cup of the juice of hemlock. To death, by the poisoned cup, there seems an allu- sion in Heb. ii. 9, Jesus Christ, by the grace of God, TASTED death for every man. ‘The whole world are here represented as standing guilty and condemned be- fore the tribunal of God; into every man’s hand the deadly cup is put, and he is required to drink off the poison—Jesus enters, takes every man’s cup out of his hand, and drinks off the poison, and thus tastes or suffers the death which every man otherwise must have undergone. Pass from me] Perhaps there is an allusion here to several criminals standing in a row, who are all to drink of the same cup; but, the judge extending favour to a certain one, the cup passes by him to the next. Instead of προελθων ptxpor, going a little forward, many eminent MSS. have προσελθων, coming a little forward—but the variation is of little moment. At the close of this verse several MSS. add the clause in Luke xxii. 43, There appeared an angel, &c. Verse 40. He—saith unto Peter] He addressed himself more particularly to this apostle, because of the profession he had made, ver. 33; as if he had said: 15 this the way you testify your affectionate attachment to me? Ye all said you were ready to die with me; what, then, cannot you watch one hour 2” Instead of οὐκ ucyvoate, could vE not, the Codex Alexandrinus, the later Syriac in the margin, three of the Ztala, and Juvencus, read οὐκ ἰσχυσας, couldst THOU not—referring the reproach immediately to Peter, who had made the promises mentioned before. 258 Verse 41. That ye enter not into temptation] If ye cannot endure a little fatigue when there is no suffer- ing, how will ye do when the temptation, the great trial of your fidelity and courage, cometh? Watch— that ye be not taken unawares; and pray—that when it comes ye may be enabled to bear it. but the flesh is weak| Your inclinations are good—ye are truly sincere ; but your good purposes will be overpowered by your timidity. Ye wish to continue steadfast in your adherence to your Master; but your fears will lead you to desert him. Verse 42. O my Father, if this cup may not pass away from me] If it be not possible—to redeem fallen man, wnless I drink this cup, unless I suffer death for them ; thy will be done—I am content to suffer what- ever may be requisite to accomplish the great design. In this address the humanity of Christ most evidently appears; for it was his hwmanity alone that could suffer ; and if it did not appear that he had fel these sufferings, it would have been a presumption that he had not suffered, and consequently made no atonement. And had he not appeared to have been perfectly re- signed in these sufferings, his sacrifice could not have been a free-will but a constrained offering, and there- fore of no use to the salvation of mankind. Verse 43. Their eyes were heavy.| That is, they could not keep them open. Was there nothing preter- natural in thist Was there no influence here from the powers of darkness ? Verse 44. Prayed the third time] So St. Paul— 1 besought the Lord Trice that it might depart from me, 2 Cor. xii. 8. This thrice repeating the same petition argues deep earnestness of soul. Verse 45. Sleep on now, and take your rest] Per- haps it might be better to read these words interroga- tively, and paraphrase them thus: Do ye sleep on stul? Will no warnings avail? Will no danger excite you to watchfulness and prayer? My howr—in which I am to be delivered up, is at hand; therefore now think of your own personal safety. The Son of man is betrayed into the hands of sin- ners.| Ἀμαρτωλων, viz. the Gentiles or heathens, who were generally distinguished by this appellation from the Jews. Here it probably means the Roman cohort (ae Ὶ Christ betrayed by Judas, CHAP. A.M. 4033. 46 Rise, let us be going: be- An, ΕΣ hold, he is at hand that doth be- tray me. 47 % And * while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. 48 Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. 49 And forthwith he came to Jesus, and Mark xiv. 43; Luke xxii. 7; John xviii. 3; Acts i. 61. 32 Sam. xx. 9. that was stationed on festivals for the defence of the temple. By the Romans he was adjudged to death; for the Jews acknowledged that they had no power in capital cases. See the note on chap. ix. 10. Verse 46. Rise, let us be going) That is, to meet them, giving thereby the fullest proof that I know all their designs, and might have, by flight or otherwise, provided for my own safety; but I go willingly to meet that death which their malice designs me, and, through it, provide for the life of the world. Verse 27. Judas, one of the twelve] More deeply to mark his base ingratitude and desperate wickedness —HE was ONE of the TwELVE—and he is a TRAITOR, and one of the vilest too that ever disgraced human nature. A great multitude with swords and staves| They did not come as officers of justice, but as a desperate mob. Justice had nothing to do in this business. He who a little before had been one of the leaders of the flock of Christ is now become the leader of ruffians and murderers! What a terrible fall ! Verse 48. Gave them a sign] How coolly delibe- rate is this dire apostate! The man whom 1 shall kiss —how deeply hypocritical ! That is he, hold him fast, seize him—how diabolically malicious ! Hail, Master} A usual compliment among the Jews. Judas pretends to wish our Lord continued health while he is meditating his destruction! How many compliments of this kind are there in the world! Judas had a pattern in Joab, who, while he pretends to inquire tenderly for the health of Amasa, thrust him through with his sword; but the disciple here vastly outdoes his master, and through a motive, if possible, still more base. Let all those who use unmeaning or insidious compliments rank for ever with Joab and Judas. And kissed him.) And tenderly kissed him—this is the proper meaning of the original word κατεφίλησεν, he kissed him again and again—still pretending the most affectionate attachment to him, though our Lord had before unmasked him. Verse 50. Jesus said—Friend] Rather, companion, eraipe, (not FRIEND,) wherefore, rather, against whom (ἐφ᾽ 6, the reading of all the best MSS.) art thou come 2 How must these words have cut his very soul, if he had any sensibility left! Surely, thou, who hast so long been my companion, art not come against me, tny Lord, Teacher, and Friend! What is the human 1 XXVI. and apprehended by the mob, Sand kissed 4. Μ. 4033. said, Hail, Master, Nene him. 50 And Jesus said unto him, Friend, wherefore art thou come ? Then came they, and laid hands on Jesus, and took him. 51 Ἵ And, behold, “one of them which were with Jesus, stretched out Ais hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear. 52 Then said Jesus unto him, Put up again thy sword into his place: ¥ for all they that t Psa. xli. 9; lv. 13 -——" John xviii. 10. xiii. 10. ν Gen. ix. 6; Rev. heart not capable of, when abandoned by God, and influenced by Satan and the love of money ! Laid hands on Jesus| But not before they had felt that proof of his sovereign power by which they had all been struck down to the earth, John xviii. 6. It is strange that, after this, they should dare to approach him; but the Scriptures must be fulfilled. Verse 51. One of them which were with Jesus] This was Peter—struck a servant of the high priest’s, the servant’s name was Malchus, John xviii. 10, and smote off his ear. In Luke xxii. 51, it is said, Jesus touched and healed it. Here was another miracle, and striking proof of the Divinity of Christ. Peter did not cut the ear, merely, he cut it orr, ἀφειλεν. Now to heal it, Jesus must either take up the ear and put it on again, or else create a new one—either of these was a miracle, which nothing less than unlimited power could produce. See the note on John xviii. 10. Verse 52. Put up again thy sword into his place} Neither Christ nor his religion is to be defended by the secular arm. God is sufficiently able to support his ark: Uzzah need not stretch out his hand on the oceasion. Even the shadow of public justice is not to be resisted by a private person, when coming from those in public authority. The cause of a Christian is the cause of God: sufferings belong to one, and vengeance to the other. Let the cause, therefore, rest in Ais hands, who will do it ample justice. Shall perish with the sword] Instead of ἀπολουνται, shall perish, many excellent MSS., versions, and fa- thers, have azofavovvra, shall die. The general meaning of this verse is, they who contend in battle are likely, on both sides, to become the sacrifices of their mutual animosities. But it is probably a pro- phetic declaration of the Jewish and Roman states. The Jews put our Lord to death under the sanction ot the Romans—both took the sword against Christ, and both perished by it. The Jews by the sword of the Romans, and the Romans by that of the Goths, Van- dals, &c. The event has verified the prediction—the Jewish government has been destroyed upwards ot 1700 years, and the Roman upwards of 1000. Con- fer with this passage, Psa. ii. 4, 9, and ex. 1, 5, 6. But how came Peter to have a sword? Judea was at this time so infested with robbers and cut-throats that it was not deemed safe for any person to go unarmed. He probably carried one for his mere personal safety, 259 Jesus 15 led away to A. M. 4033. : : aD oe take the sword, shall perish with = cae: the sword. —— = 53 ~Thinkest thou that I cannot now pray to my Father, and he shall presently give me τ more than twelve legions of angels? 54 But how then shall the scriptures be ful- filled, * that thus it must be? 55 In that same hour said Jesus to the mul- titudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. 56 But all this was done, that the ¥ scrip- tures of the prophets might be fulfilled. Then ST. MATTHEW. the house of Caaphas z inn πη. Α. M. 4038, all the disciples forsook him, ὧἢ ἢ and fled. An. Olymp. CCIL 1. 57 9 * And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58 But Peter followed him, afar off, unto the high priest’s palace, and went in, and sat with the servants, to see the end. 59 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death ; 60 But found none: yea, though > many false witnesses came, yet found they none. w2 Kings vi. 17; Dan. vii. 10. Luke xxiv. 25, 44, 46. ¥ Lam. iv. 20; ver. 54. xJsa. 1111. 7, &c.; ver. 24; z See John Verse 53. More than twelve legions of angels ?] As if he had said, Instead of you twelve, one of whom is a traitor, my Father can give me more than twelve legions of angels to defend me. A legion, at different times, contained different numbers; 4,200, 5,000, and frequently 6,000 men; and from this saying, taking the latter number, which is the common rate, may we not safely believe that the angels of God amount to more than 72,000 1 Verse 54. But how then] Had I such a defence— shall the Scriptures be fulfilled, which say, thai thus it must be2 That is, that I am to suffer and die for the sin of the world. Probably the Scriptures to which our Lord principally refers are Psa. xxii, Ixix., and especially Isa. liii. and Dan. ix. 24-27. Christ shows that they had no power against him but what he permitted ; and that he willingly gave up himself into their hands. Verse 55. Are ye come out as against a thief | At this time Judea was much infested by robbers, so that armed men were obliged to be employed against them —to this our Lord seems to allude. See on ver. 52. Isat daily with you] Why come in this hostile manner? Every day, for four days past, ye might have met with me in the temple, whither I went to teach you the way of salvation. See on chap. xxi. 17. Verse 56. But all this was done] This is probably the observation of the evangelist. See on chap. ii. 23. Then all the disciples forsook him and fled.| O what is man! How little is even his utmost sincerity to be depended on! Jesus is abandoned by all !—even zealous Peter and loving John are among the fugitives ! Was ever master so served by his scholars? Was ever parent so treated by his children? 15 there not as much zeal and love among them all as might make one martyr for God and truth? Alas! no. He had but twelve who professed inviolable attachment to him ; one of these betrayed him, another denied him with oaths, and the rest run away and utterly abandon him to his implacable enemies! Are there not found among his disciples still, Ist. Persons who betray him and his cause? Qdly. Persons who deny him and his peo- ple? 3dly. Persons who abandon him, his people, his 260 xviii. 15. a Mark xiv. 53; Luke xxii. 54; John xviii. 12, 13, 24. b Psa. xxvii. 12; xxxv. 11; Mark xiv. 55; so Acts vi. 13. cause, and his truth? Reader! dost thou belong to any of these classes ? Verse 57. They—led him away to Caiaphas] John says, chap. xviii. 13, that they led him first to Annas , but this appears to have been done merely to do him honour as the father-in-law of Caiaphas, and his col- league in the high priesthood. But as the Sanhedrin was assembled at the house of Caiaphas, it was there he must be brought to undergo his mock trial : but see on John xviii. 13. Verse 58. Peter followed him afar off | Poor Peter! this is the deginning of his dreadful fall. His fear kept him from joining the company, and publicly ac- knowledging his Lord; and his affection obliged him to follow at a distance that he might see the end. And sat with the servants, to see the end.) When a man is weak in faith, and can as yet only follow Christ at a distance, he should avoid all dangerous places, and the company of those who are most likely to prove a snare to him. Had not Peter got to the high priest’s palace, and sat down with the servants, he would not thus have denied his Lord and Master. Servants—officers, ὑπηρετῶν. Such as we term serjeants, constables, &c. Verse 59. All the council sought false witness What a prostitution of justice !—they first resolve to ruin him, and then seek the proper means of effecting it: they declare him criminal, and after that do all they can to fix some crime upon him, that they may ap- pear to have some shadow of justice on their side when they put him to death. Itseems to have been a com- mon custom of this vile court to employ false witness, on any occasion, to answer their ownends. See this exemplified in the case of Stephen, Acts vi. 11-13. Verse 60. Though many false witnesses came} There is an unaccountable confusion in the MSS. in this verse : without stating the variations, which may be seen in Griesbach, I shall give that which I believe to be the genuine sense of the evangelist. Then the chief priests and elders, and all the council, sought false witness against Jesus, to put him to death; but they found it not, though many false witnesses came up. At last two false witnesses came up, saying 1 CHAP AM. 453 At the last © came two false wit- An, Olymp. nesses, ors 61 And said, This fellow said, 41 am able to destroy the temple of God, and to build it in three days. 62 ° And the high priest arose, and said unto him, Answerest thou nothing? what is τέ which these witness against thee 7 63 But ‘Jesus held his peace. And the high priest answered and said unto him, 5.1 adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. The high priest accuses © Deut. xix. 15.—4 Chap. xxvii. 40 ; Johnii. 19——® Mark xiv. 60. €Jsa. lili. 7; ch. xxvii. 12, 14.——s Lev. v. 1; 1 Sam. xiv. 24, 26. b Dan. vii. 13; chap. xvi. 27; xxiv. 30; Luke xxi. 27; xxv. 31; This man said, ὅς. It is the property of falsity to be ever inconsistent, and to contradict itself; therefore they could not find two consistent testimonies, without which the Jewish law did not permit any person to be put to death. However, the hand of God was in this business: for the credit of Jesus, and the honour of the Christian religion, he would not permit him to be condemned on a false accusatiou; and, therefore, at last they were obliged to change their ground, and, to the eternal confusion of the unrighteous council, he is condemned on the very evidence of his own innocence, purity, and truth! Verse 61. I am able to destroy the temple of God | Ist. These words were not fairly quoted. Jesus had said, John ii. 19, Destroy this temple, and I will build ut again in three days. 2dly. The inuendo which they produce. applying these words to a pretended de- sign to destroy the temple at Jerusalem, was utterly unfair ; for these words he spoke of the temple of his dody. Itis very easy, by means of a few small alter- ations, to render the most holy things and innocent persons odious to the world, and even to take away the life of the innocent. Verse 62. Answerest thou nothing 3] The accusation was so completely frivolous that it merited no notice : besides, Jesus knew that they were determined to put him to death, and that his hour was come ; and that therefore remonstrance or defence would be of no use: he had often before borne sufficient testimony to the truth. Verse 63. I adjure thee by the living God] I put thee to thy oath. To this solemn adjuration Christ immediately replies, because he is now called on, in the name of God, to bear another testimony to the truth. The authority of God in the most worthless magistrate should be properly respected. However necessary our Lord saw it to be silent, when the ac- cusations were frivolous, and the evidence contradicto- ry, he felt no disposition to continue this silence, when questioned concerning a truth, for which he came into the world to shed his blood. Verse 64. Thou hast said] That is, I am the Christ, the promised Messiah, (see on ver. 25 ;) and you and this whole nation shall shortly have the fullest proof ! 1 XXVI. him of blasphemy A. M. 4033 A. D. 29. An. Olymp. 64 Jesus saith unto him, Thou hast said: nevertheless 1 say unto eee you, ἃ Hereafter shall ye see the ———— Son of man ‘sitting on the right hand of power, and coming in the clouds of heaven. 65 ‘Then * the high priest rent his clothes, saying, He hath spoken blasphemy; what far- ther need have we of witnesses: behold, now ye have heard his blasphemy. 66 What think ye? They answered and said, 1 He is guilty of death. 67 ™ Then did they spit in his face, and buf- John i. 51; Rom. xiv. 10; 1 Thess. iv. 16; Rev. i.7.— Psa. ex.1; Acts vii. 55 ——* 2 Kings xviii. 37; xix. 1—! Lev. xxiv. 16; John xix. 7——™ Isa. ]. 6; lili. 3; chap. xxvii. 30. of it: for hereafter, in a few years, ye shall see the Son of man sitting on the right hand of power, fully invested with absolute dominion, and coming in the clouds of heaven, to execute judgment upon this wicked race. See chap. xxiv. 30. Our Lord appears to refer to Dan. vii. 13: One like the Son of man came with the clouds of heaven, &c. This may also refer to the final judgment. Verse 65. The high priest rent his clothes] This rending of the high priest’s garments was expressly contrary to the law, Ley. x. 6, and xxi. 10. But it was a common method of expressing violent grief, Gen. Xxxvii. 29, 34; Job i. 20, and horror at what was deemed blasphemous or impious. 2 Kings xviii. 37; xix. 1; Acts xiv. 14. All that heard a blasphemous speech were obliged to rend their clothes, and never to sew them up again. See Lightfoot. He hath spoken blasphemy] Quesnel’s note on this is worthy of notice. ‘See here a false zeal, a mask of religion, and a passionate and seditious way of pro- ceeding, tending only to incense and stir up others, all which are common to those who would oppress truth by cabal, and without proof. By erying out, ‘ heresy, blasphemy, and faction,’ though contrary to all appear- ance, men fail not to stir up those in power, to gain the simple, to give some shadow of authority to the ill- disposed, to cast devout but ignorant people into scru- ples, and thereby to advance the mystery of iniquity, which is the mystery of all ages.” This was the very plan his Catholic brethren adopted in this country, in the reign of Queen Mary, called the bloody queen, be- cause of the many murders of righteous men which she sanctioned at the mouth of her Catholic priesthood. Verse 66. He is guilty of death.| Evoyoc θανατοῦν ἔστι, he is liable to death. ΑἸ] the forms of justice are here violated. The judge becomes a party and accuser, and proceeds to the verdict without examining whether all the prophecies concerning the Messiah, and the innumerable miracles which he wrought, did not justify him. Examination and proof are the ruin of all calumnies, and of the authors of them, and therefore they take care to keep off from these two things. See Quesnel. Verse 67. Then did they spit in his face] This was 261 Peter denies his Master A.M. 4033. feted him; and ® others smote him An. Olymp. with ° the palms of their hands, 505: 68 Saying, ? Prophesy unto us, thou Christ, Who is he tat smote thee ? 69 J «1 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70 But he denied before them all, saying, I know not what thou sayest. 71 And when he was gone out into the porch, another mazd saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. ST. MATTHEW. with oaths and curses. 72 And again he denied with an ae aoe oath, I do not know the man. An. Olymp. 73 And after a while came unto ee him they that stood by, and said to Peter, Surely thou also art one of them; for thy ‘speech bewrayeth thee. 74 Then * began he to curse and to swear, saying, | know not the man. And immediately the cock crew. 75 And Peter remembered the word of Jesus, which said unto him, * Before the cock crow, thou shalt deny me thrice. And he went out and wept bitterly. a Luke xxii. 63; John xix. 3. © Or, rods. P Mark xiv. 65; Luke xxii. 64——9 Mark xiv. 66; Luke xxii. 55 ; John xviii. 16, 17, 25." Luke xxii. 59.——s Mark xiv. 71—+ Ver. 34; Mark xiv. 30; Luke xxii. 61, 62; John xiii. 38. done as a mark of the most profound contempt. See Job xvi. 10, and xxx. 10; Isa. 1.6; Micah v.1. The judges now delivered him into the hands of the mod. And buffeted him] Smote him with their fists, exodadicav. ‘This is the translation of Theophylact. Κολαφιζειν, says he, means, “ to beat with the hand, the Singers being clenched. Συγκαμτομενων tov δακτυλων, or, to speak more briefly, to buffet with the fist.” Smote him with the palms of their hands| Eppazicav. Ῥαπίζω, says Suidas, means ““παταξαι τὴν γναθον απλη τὴ χειρι, to smite the cheek with the open hand.” Thus they offered him indignity in all its various and vexa- tious forms. Insults of this kind are never forgiven by the world : Jesus not only takes no revenge, (though *t be completely in his power,) but bears all with meek- ness, without even one word of reply. Verse 68. Prophesy unto us, thow Christ] Their conduct toward him now was expressly prophesied of, by a man whose Divine mission they did not pretend to deny; see Isa. 1.6. It appears that, before they buffeted him, they bound up his eyes, see Mark xiv. 65. Verse 69. A damsel came unto him] A maid servant, παιδισκη. See this translation vindicated by Kypke. Thou also wast with Jesus| What a noble opportu- nity had Peter now to show his zeal for the insulted cause of truth, and his attachment to his Master. But, alas! he is shorn of his strength. Constables and maid servants are no company for an apostle, except when he is delivering to them the message of salvation. Evil communications corrupt good manners. Had Peter been in better company, he would not have had so foul a fall. Verse 70. But he denied before them all] So the evil principle gains ground. Before, he followed at a distance, now he denies; this is the second gradation in his fall. Verse 71. Unto them that were there] Instead of λέγει τοῖς exer" Kat, more than one hundred MSS., many of which are of the first authority and antiquity, have λέγει αὑτοῖς" exer καὶ, she saith unto them, this man was THERE also. 1 rather think this is the genuine reading. Toc’ might have been easily mistaken for αὐτοῖς, it the first syllable av were but a little faded in a MS. from which others were copied: and then the placing of the point after exec: instead of after 262 αὐτοῖς" would naturally follow, as placed after τοῖς, it would make no sense. Griesbach approves of this reading. Verse 72. And again he denied with an oath] This is a third gradation of his iniquity. He has told a le, and he swears to support it. A liar has always some suspicion that his testimony is not credited, for he is conscious to his own falsity, and is therefore naturally led to support his assertions by oaths. Verse 73. Thy speech] Thy manner of speech, ἢ λαλια cov, that dialect of thine—his accent being dif- ferent from that of Jerusalem. From various exam- ples given by Lightfoot and Schoettgen, we find that the Galileans had a very corrupt pronunciation, fre- quently interchanging δὲ, 7, ΤΊ, and }’, and so blending or dividing words as to render them unintelligible, or cause them to convey a contrary sense. Bewrayeth thee.| Δηλον ce ποίει, maketh thee mani- fest, from the Anglo-saxon bepnegan, to accuse, betray ; a word long since lost from our language. Verse 74. Then began he to curse and to swear] Rather, Then he began positively to affirm—karabeua- τιζειν, from κατα intensive, and riOnue 7 lay down, place, affirm. But the common reading is καταναθεματιζειν, which signifies to wish curses on himself. The former reading is supported by almost every MS. of value, and is, beyond dispute, the true reading, and has been received by Griesbach into the text. The business is bad enough, but the common reading makes it worse. In ver. 72, Peter is said to deny with an oath; here, he positively affirms and swears, probably by the name of God, for this is the import of the word ομνῦυειν. This makes the fourth and final gradation in the cli- max of Peter’s fall. From these awful beginnings it is not unfair to conclude that Peter might have gone almost as far as Judas himself, had not the traitorous business been effected before. Yet all this evil sprung simply from the fear of man. How many denials of Christ and his truth have sprung since, from the same cause ! The cock crew] This animal becomes, in the hand of God, the instrument of awaking the fallen apostle, at last, to a sense of his fall, danger, and duty. When abandoned of God, the smallest thing may become the | occasion of a fall; and, when in the hand of God, the 1 Considerations on the smallest matter may become the instrument of our restoration. Let us never think lightly of what are termed /ittle sins: the smallest one has the seed of eternal ruin in it. Let us never think contemptibly of the feeblest means of grace: each may have the seed of eternal salvation in it. Let us ever remember that the great Apostle Peter fell through fear of a ser- vant maid, and rose through the crowing of a cock. Verse 75. Peter remembered the word of Jesus] St. Luke says, chap. xxii. 61, The Lord turned and looked upon Peter. So it appears he was nigh to our Lord, either at the time when the cock crew, or shortly after. The delicacy of this reproof was great—he must be reproved and alarmed, otherwise he will proceed yet farther in his iniquity ; Christ is in bonds, and cannot go and speak to him; if he call aloud, the disciple is discovered, and falls a victim to Jewish malice and Roman jealousy ; he therefore does the whole by a Zook. In the hand of Omnipotence every thing is easy, and he can save by a few, as well as by many. He went out] He left the place where he had sin- ned, and the company which had been the occasion of his transgression. And wept bitterly.) Felt bitter anguish of soul, which evidenced itself by the tears of contrition which flowed plentifully from his eyes. Let him that stand- eth take heed lest he fall! Where the mighty have been slain, what shall support the feeble? Only the grace of the atmicury God. This transaction is recorded by the inspired penmen, ast. That all may watch unto prayer, and shun the occasions of sin. 2dly. That if a man be unhappily overtaken in a fault, he may not despair, but cast him- self immediately with a contrite heart on the infinite tenderness and compassion of God. See the notes on John xviii. 27. Τ have touched on the subject of our Lord’s anoint- ang but slightly in the preceding notes, because the controversy upon this point is not yet settled ; and, ex- cept to harmonists, it is a matter of comparatively little importance. Bishop Neweome has written largely on this fact, and I insert an extract from his notes. BISHOP NEWCOME’S ACCOUNT OF THE ANOINTING OF OUR LORD. “ The histories of Jesus’ unction, in Matthew, Mark, and John, are accounts of the same fact. Hoc firum maneat, eandem ab omnibus historiam referri. Calv. Harm. p. 375. “ The following objections to this position occur in Lightfoot, Whiston, Whithy, and Macknight. Ist. “The unction recorded by St. John happens six days before the passover; but the other unction is fixed to the second day before that feast. «“ Ans. The day of the entertainment related John xii. 2, is not restrained to the sixth day before the passover. Quo die factum illi fuerit convivium, in quo a Maria unctus est, Johannes non exprimit. Calv. Harm. Johann. p. 144. Ver. 12, 13, much people are said to meet Jesus on the day after his arrival at Beth- any, not on the day after his unction. See ver. 9. St. John has recorded events on the sixth and on the fifth day before the passover ; and then, chap. xiii. 1, he pro- ceeds to the evening on which the passover was eaten. CHAP. XXVI. anonting of our Lord On this account he anticipates the history of Jesus's unction ; and he naturally anticipates it on mentioning the place where it happened. Qdly. “The scene in St. John is the house of Mar- tha, or of Lazarus; in the other evangelists, that of Simon the leper. * Ans. St. John lays the scene in general at Bethany. “Tt seems probable that Lazarus would not have been ealled ele τῶν ἀνακειμένων, if he had been the host. “Martha, the sister of Lazarus, might show Jesus honour by ministering to him in any house as well as her own. ‘She was Simon’s neighbour, and perhaps his relation, Dr. Priestley, Harm. p. 102. Our Lord’s affection for Lazarus and his sister, and the recent miracle wrought on Lazarus, were very sufficient rea- sons for Simon’s invitation of such neighbouring guests. 3dly. “St. John mentions the feet of Jesus as an- ointed by Mary, and wiped with her hair; the other evan- gelists say that the ointment was poured on Jesus’s head. “Ans. Tt is no where asserted that the unction was of Jesus’s head only, or of his feet only : both ac- tions are consistent ; and St. John, in his supplemental history, may very well have added the respectful con- duct of Mary, that, after having anointed Jesus’s head, she proceeded to anoint his feet, and even to wipe them with her hair. 4thly. “In St. John, Judas alone murmurs : in St. Matthew, the disciples have indignation; or, as St. Mark expresses it, some have indignation among themselves. “ Ans. Dr. Lardner says, Serm. vol. ii. p. 316: ‘Tt is well known to be very common with all writers to use the plural number when one person only is in- tended; nor is it impossible that others might have some uneasiness about it, though they were far from being so disgusted at it as Judas was. And their con- cern for the poor was sincere : his was self-interested and mere pretence.’ * Grotius’s words are: Reprehensa est hoc nomine mulier ab uno discipulorum ; nam ita pluralis accipi solet. 5thly. “ The vindications of the woman by our Lord differ so much as to show that the occasions were different. “ Ans. St. John’s words are indeed thus misinter- preted by Baronius: Let her alone, that she may keep it against the day of my burial, alluding to Mark xvi. 1. See Lightfoot, Harm. p. 27. See also Lightfoot, ib. 1.251. ‘She hath kept it yet, and not spent all ; that she may bestow it on a charitable use, the anoint- ing of my body to its burial.’ “Whiston also, Harm. 129, gives a wrong sense to the words. She hath spent but little of it now: she hath reserved the main part of it for a fitter time, the day before my delivery to the Jews; making this τ, prediction of what passed, Matt. xxvi. 6-13 ; Mark xiv. 3-9. It must be observed that John xii. 7, there is a remarkable various reading : iva εἰς τὴν ἡμέραν τῇ ἐνταῤιασμᾶ μὲ τηρῆσῃ αὐτό. See Wetstein, and add Codd. Vercell. and Veron. in Blanchini. Of this read- ing we have a sound interpretation in Mill, proleg. xlv. Sine eam ut opportune usa hoc unguento, velut ad sepulturam meam, jamjam occidendi, illud servasse ostendatur. And likewise in Bengelius ad loc. who 263 Considerations on the observes that the common reading is, Facilioris sensis causa; and adds, Verbum τηρήσῃ servaret, pendet ex praterito, cujus vis latet in αφες αὐτῆν, i. 6. Noli re- prehendere hanc, que unguentum ideo nec vendidit, nec pauperibus dedit, ut, &e. And the common reading is thus rightly explained by Lightfoot, 2, 588. ‘If Ba- ronius’s exposition do not take, then add this clause :— Let her alone; for this may be an argument and sign that she hath not done this vainly, luxuriously, or upon any delicacy spent so costly an ointment upon me ; be- cause she hath reserved it for this time, wherein I am so near my grave and funeral, and poured it not on me before.’ Lardner’s comment, whi supra, p. 312, is ap- plicable to the three evangelists. If this ointment were laid out upon a dead body, you would not think a too much. You may consider this anointing as an em- balming of me. ‘The words are a prediction of Christ’s death, which was to happen on the third day after; and they are a prediction beautifully taken from the occasion. She has done this to embalm me, Matt. She has anticipated the embalming of me, Mark. She has not sold this ointment, and given it to the poor, that she might reserve it to this day, which is, as it were, the day of my embalming, so soon is my burial to follow, John. “Dr. Scott, on Matthew, quotes the following pas- sage from Theophylact : ἔθος ἦν τοῖς Τεδαίοις μετὰ μύ- ρων ἐνταφιάζειν τά σώματα, ὡς καὶ οἱ Αἰγύπτιοι εποιδν, διὰ τὸ ἄσηπτα τηρεισθαι, καὶ ἄνευ δυσωδίας. It was a custom among the Jews, as well as among the Egyp- tians, to embalm the bodies of the dead, as well to keep them from putrefaction, as to prevent offensive smells. “ The expressions therefore of the three evangelists agree in sense and substance. I have explained the more difficult in St. John; leaving every one to his own judgment whether it be the true one or not; though I incline to think that the unusual phrase ought generally to be admitted into the text. “ 6thly. In St. John, Mary anoints Jesus; in Mat- thew and Mark, a woman not named. “ Ans. Lardner says, ubi supra, p. 315. ‘St. John having before given the history of the resurrection of Lazarus, it was very natural for him, when he came to relate this anointing of our Lord, to say by whom it was done. But the two former evangelists having never mentioned Lazarus or his sisters in their Gospels, when they came to relate this action forbear to men- tion any name, and speak only of a certain woman. Luke, x. 38—42, has an account of our Lord’s being entertained at the house of Martha. But he says no- thing of this anointing. If he had related it, 1 make no question that he, like St. John, would have said by whom it was done.’ Upon the whole, there is no solid objection to the hypothesis, that we have three accounts of the same transaction. But it is incredible that there should be two unctions of Jesus, in Bethany, within four days, not plainly distinguished from each other ; that the kind and price of the ointment should be the same}; that the two actions should be censured in the same manner; and that words to the same effect should be used in defence of the woman who anointed Jesus, within so short a ¢ime, in the same place, and among the same persons. See Doddridge on John xu. 1 As to the precise time of this transaction, it | 264 ST. MATTHEW. anointing of our Lord is natural to conclude from the accounts of Matthew and Mark, that it happened two days before the pass- over. I had much pleasure in observing that Mr Jebb, in his Harmony, assigns it the same order as 1 do. I likewise find in Ward’s Dissertations, p. 112, the following remark. ‘John only mentions the day when Jesus came to Bethany, without specifying the time when he was entertained there by Simon the leper; whereas the other two evangelists acquaint us with the day when that was done, and what followed upon it, with relation to Judas.2 And again, Wall says, Critical Notes, v. 3. p. 52: ‘ Wednesday he seems to have stayed at Bethany, and supped there. At which supper, Mary, sister of Lazarus, poured that ointment on his body which he interpreted to be for his burial.’ And on John xii. 2: ‘This seems to be the same supper which Matthew and Mark do say was at the house of Simon the leper; for there it was that Mary anointed him. But then we must not take it to be the same night that he came to Bethany, but two days before the passover.’ “That Judas went to the high priests on the even- ing or night of our Wednesday, may be collected from Matt. xxvi. 14-17, and the parallel places in this harmony ; and he seems to have acted partly in dis- gust at what had passed. This is a good argument for fixing the unction for Wednesday. As it will ap- pear that the other apostles did not suspect his treach- ery, we may suppose that Judas withdrew himself clandestinely, probably after our Lord had retired to privacy and devotion. Our Lord’s words, Matt. xvi. 2, may have led Mary to show this respect to Jesus, lest no future opportunity should offer. See Lardner, ubt supra, p. 327. Dr. Priestley thinks that ‘if the verses that contain this story in Matt. xxvi. 6-13, be considered, they will be found to stand very awkwardly in their present situation, where they interrupt an ac- count of a consultation among the Jews about putting Jesus to death.” Harm. p. 100. But it seems to me that the story has a remarkably apt connection with the preceding and subsequent history. The Jewish rulers consult how they may take Jesus by crait, and without raising a tumult among the people. An acci- dent happens which offends one of Jesus’s familiar attendants; who immediately repairs to Jesus’s ene- mies, and receives from them a bribe to betray him in the absence of the multitude.” Newcome’s Harmony, Notes p. 39, &c. I have added the above, not from a conviction that the point is so elucidated as to settle the controversy, but merely to place before the reader both sides of the question. Still, sub judice lis est; and any man may doubt, consistently with the most genuine piety, whe- ther the relations given by the evangelists, concerning the @nointing of our Lord, should be understood of two different unetions, at two different t2mes, m two different places, by two different persons ; or whether they are not different accounts, with some varying cir- cumstances, of one and the same transaction. I incline, at present, to the former opinion, but it would be rask to decide where so many eminently learned and wise men have disagreed. The question considered, whether our Lord ate the passover with his disciples before he suffered > 1 CHAP. Every candid person must allow that there are great difficulties relative to the ¢ime in which our Lord ate the last passover with his disciples. In the Jntroduc- tion to my Discourse on the nature and design of the Holy Eucharist, I have examined this subject at large, and considered the four following opinions, viz. 1. Our Lord did not eat the passover on the last year of his ministry. 11. Our Lord did eat it that year; and at the same time with the Jews. III. He did eat it that year, but noé at the same time with the Jews. IV. He did eat a passover of his own instituting, but widely differing from that eaten by the Jews. The two first opinions do not appear to be solidly supported. The two last are of the most importance, are the most likely, and may be harmonized. I shall introduce a few observations on each in this place. And I. On the opinion that “ our Lord did eat the passover this year, but not at the same time with the Jews.” Dr. Cudworth, who of all others has handled this subject best, has proved from the Talmud, Mishna, and some of the most reputable of the Jewish rabbins, that the ancient Jews, about our Saviour’s time, often solemnized as well the passovers as the other feasts, upon the ferias next before and after the Sabbaths. And, that as the Jews in ancient times reckoned the new moons, not according to astronomical exactness, but according to the φασις, or moon’s appearance : and, as this appearance might happen a day Jater than the real time, consequently there might be a whole day of difference in the time of celebrating one of these feasts, which depended on a particular day of the month ; the days of the month being counted from the gacic, or appearance of the new moon. As he de- scribes the whole manner of doing this, both from the Babylonish Talmud, and from Maimonides, I shall give an extract from this part of his work, that my readers may have the whole argument before them. “In the great or outer court there was a house called Beth Yazek, where the senate sat all the 30th day of every month, to receive the witnesses of the moon’s appearance, and to examive them. If there came approved witresses ca ithe $0th day, who could state they had seen the new moon, the chief man of the senate stood up, and cried wap mekuddash, it is sanctified ; and the people standing by caught the word from him, and cried, Mekuddash! mekuddash! But if, when the consistory had sat all the day, and there came no approved witnesses of the phasis, or appear- ance of the new moon, then they made an intercalation of one day in the former month, and decreed the fol- lowing one and thirtieth day to be the calends. But if, after the fourth or fifth day, or even before the end of the month, respectable witnesses came from far, and testified they had seen the new moon in its due time, the senate were bound to alter the beginning of the month, and reckon it a day sooner, viz. from the thirtieth day. “As the senate were very unwilling to be at the trouble of a second consecration, when they had even fixed on a wrong day, and therefore received very re- luctantly the testimony of such witnesses as those last mentioned, they afterwards made a statute to this effect— That whatsoever time the senate should conclude on for the calends of the month, though it were certain Whether our Lord ate the XXVI. passover before he suffered they were in the wrong, yet all were bound to order their feasts according to it.” This, Dr. Cudworth supposes, actually took place in the time of our Lord ; and “ as it is not likely that our Lord would submit to this perversion of the original custom, and that following the true gacic, or appearance of the new moon, con- firmed by sufficient witnesses, he and his disciples ate the passover on that day; but the Jews, following the pertinacious decree of the Sanhedrin, did not eat it till the day following.” Dr. C. farther shows from Epi- phanius, that there was a contention, θορυβος, a tumult, among the Jews about the passover, that very year. Hence it is likely that what was the real paschal day to our Lord, his disciples, and many other pious Jews who adopted the true φασις phasis, was only the pre- paration or antecedent evening to others, who acted on the decree of the senate. Besides, it is worthy of note, that not only the Karaites, who do not acknow- ledge the authority of the Sanhedrin, but also the raé- bins themselves grant that, where the case is doubtful, the passover should be celebrated with the same cere- monies, two days together; and it was always doubt- ful, when the appearance of the new moon could not be fully ascertained. Bishop Pearce supposes that it was lawful for the Jews to eat the paschal lamb at any time between the evening of Thursday. and that of Friday; and that this permission was necessary, because of the immense number of lambs which were to be killed for that pur- pose: as, in one year, there were not fewer than 256,500 lambs offered. See Josephus, War, b. vii. ec. 9. sect. 3. In Matt. xxvi. ver. 17, it is said, Now the first day of the feast of unleavened bread, (ry de πρώτῃ τῶν afvuwv,) the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? As the feast of unleavened bread did not begin till the day after the passover, the fifteenth day of the month, Lev. xxiii. 5,6; Num. xxviii. 16, 17, this could not have been properly the first day of that feast; but, as the Jews began to eat unleavened bread on the fourteenth day, Exod. xii. 18, this day was often termed the first of unleavened bread. Now it appears that the evangelists use it in this sense, ana call even the paschal day by this name, see Mark xiv 12; Luke xxii. 7. At first view, this third opinion, which states that Christ did eat the passover with his disciples that year, but not in the same hour with the Jews; and that he expired on the cross the same hour in which the pas- chal lamb was killed, seems the most probable. For it appears, from what has already been remarked, that our Lord and his disciples ate the passover some hours before the Jews ate theirs ; for they, according to cus- tom, ate theirs at the end of the fourteenth day, but Christ appears to have eaten his the preceding evening, which was the beginning of the same sixth day of the week, or Friday, for the Jews began their day at sun- setting ; we at midnight. Thus Christ ate the pass- over the same day with the Jews, but not on the same hour. Christ, therefore, kept this passover the begin- ning of the fourteenth day, the precise day in which the Jews had eaten their first passover in Egypt: see Exod. xii. 6-12. And in the same part of the same day in which they had sacrificed their first pasehal 265 Whether our Lord ate the lamb, viz. between the two evenings, i, e. between the sun’s declining west and his setting, Jesus, our pass- over was sacrificed for us. For it was the third hour, in the course of between 9 and 12, Mark xv. 25, that Christ was nailed to the cross: and in the course of the ninth hour, between 12 and 3 in the afternoon, Matt. xxvii. 46; Mark xv. 34, Jesus, knowing that the antetype had accomplished every thing shadowed forth by the type, said, “It is rinisHEeD,” τετέλεσται, completed, perfected, and, having thus said, he bowed his head, and dismissed his spirit. See on John xix. 14, 30. Probably there is but one objection of any force that lies against the opinion, that our Lord ate his passover some hours before the Jews in general ate theirs; which is that, if our Lord did eat the passover the evening before the Jews in general ate ¢hezrs, it could not have been sacrificed according to the law; nor is it at all likely that the blood was sprinkled at the foot of the altar. If, therefore, the blood was not thus sprinkled by one of the priests, that which constituted the very essence of the rite, as ordained by God, was lacking in that celebrated by our Lord. To this it is answered :—First, we have already seen that, in consequence of the immense number of sacrifices to be offered on the paschal solemnity, it is highly probable the Jews were obliged to employ two days for this work. It is not at all likely that the blood of 256,500 lambs could be shed and sprinkled at one altar, in the course of one day, by all the priests in Jerusalem, or indeed in the Holy Land; since they had but that one altar where they could legally sprinkle the blood of the victims. Secondly, we have also seen that, in cases of doubt relative to the time of the appearance of the new moon, the Jews were permitted to hold the passover both days; and that it is probable such a dubious case ex- isted at the time in question. In any of these cases the lamb might have been killed and its blood sprinkled according to the rules and ceremonies of the Jewish Church. Thirdly, as our Lord was the true paschal lamb, who was, in a few hours after this time, to bear away the sin of the world, he might dispense with this part of the ceremony, and act as Lord of his own institution in this, as he had done before in the case of the Sab- bath. At any rate, as it seems probable that he ate the passover at this time, and that he died about the time the Jews offered theirs, it may be fully presumed that he left nothing undone towards a due performance of the rite which the present necessity required, or the law of God could demand. The objection that our Lord and his disciples appear to have sat or reclined at table all the time they ate what is supposed above to have been the passover, e¢ntrary to the paschal institution, which required them to eat it standing, with their staves in their hands, their loins girded, and their shoes on, cannot be considered as having any great weight in it; for, though the terms ἀνέκειτο, Matt. xxvi. 20, and averece, Luke xxii. 14, are used in reference to their eating that evening, and these words signify reclining at table, or on a couch, as is the custom of the orientals, it does not follow that they must necessarily be restrained to that 266 ST. MATTHEW. passover before he suffered meaning ; nor does it appear that this part of the cere- mony was much attended to, perhaps not at all, in the latter days of the Jewish Church. The second opinion which we have to examine is this: Our Lord did eat a passover of his own instituting but widely different from that eaten by the Jews. Mr. Toinard, in his Greek Harmony of the Gospels, strongly contends that our Lord did not eat what is commonly called the passover this year, but another, of a mystical kind. His chief arguments are the fol lowing :— It is indubitably evident, from the text of St. John, that the night on the beginning of which our Lord supped with his disciples, and instituted the holy sacra- ment, was not that on which the Jews celebrated the passover; but the preceding evening, on which the passover could not be legally offered. The conclusion is evident from the following passages: John xiii. 1. Now before the feast of the passover, Jesus knowing, Ver. 2. And supper, (not the paschal, but an ordinary supper,) being ended, &c. Ver. 27. That thou doest, do quickly. Ver. 28. Now no one at the table knew for what intent he spake this. Ver. 29. For some thought, because Judas had the bag, that Jesus had said unto him, Buy what we have need of against the feast, &c. Chap. xviii. 28. Then led they Jesus from Caiaphas to the hall of judgment, and it was early ; and they themselves went not into the judg- ment hall, lest they should be defiled, but that they might eat the passover. Chap. xix. 14. And it was the preparation of the passover, and about the sixth hour. Now as it appears that at this time the disciples thought our Lord had ordered Judas to go and bring what was necessary for the passover, and they were then supping together, it is evident that it was not the paschal lamb on which they were supping ; and it is as evident, from the unwillingness of the Jews to go into the hall of judgment, that they had not as yet eaten the passover. These words are plain, and can be taken in no other sense, without offering them the greatest violence. Mr. Toinard, having found that our Lord was eru- cified the sixth day of the week, (Friday,) during the paschal solemnity, in the thirty-third year of the vulgar zra, and that the paschal moon of that year was not in conjunction with the sun till the afternoon of Thurs- day the 19th of March, and that the new moon could not be seen in Judea until the following day, (Friday,) concluded that the intelligence of the φασιίς, or appear- ance of the new moon, could not be made by the wit- nesses to the beth din, or senate, sooner than Satur- day morning, the 21st of March. That the first day of the first Jewish month, Nisan, could not commence that thirty-third year sooner than the setting of the sun on Friday, March 20th; and, consequently, that Friday, April 3d, 6n which Christ died, was the 14th of Nisan, (not the 15th,) the day appointed by the law for the celebration of the passover. All these points he took care to haye ascertained by the nicest astro- nomical calculations, in which he was assisted by a very eminent astronomer and mathematician, Bullial- dus. (Mr. Bouilleau.) These two last opinions, apparently contradictory. and which alone, of all those offered on the subject, 1 &e. Whether our Lord ate the deserve consideration, may be brought to harmonize. That Jesus ate the passover with his disciples the eve- ning before the Jews ate theirs, seems pretty clearly proved from the text of St. Luke, and the arguments founded on that text. All that is assumed there, to make the whole con- sistent, is, that the Jews that year held the passover both on the 13th and 14th of Nisan, because of the reasons already assigned ; and that therefore Peter and John, who were employed on this business, might have got the blood legally sprinkled by the hands of a priest, which was all that was necessary to the legality of the rite. But, secondly, should it appear improbable that such double celebration took place at this time, and that our Lord could not have eaten the passover that year with his disciples, as he died on the very hour on which the paschal lamb was slain, and consequently before he could legally eat the passover, how then can the text of St. Luke be reconciled with this fact? I answer, with the utmost ease; by substituting a passover for the passover, and simply assuming that our Lord at this time instituted the holy rucHarist, in place of the PASCHAL LAMB: and thus it will appear he ate a pass- over with his disciples the evening before his death, viz. the mystical passover, or sacrament of his body and blood; and that this was the passover which he so ardently longed to eat with his disciples before he suf- fered. This is the opinion of Mr. Toinard, and, if granted, solves every difficulty. Thus the whole con- troversy is brought into a very narrow compass: Our Lord did eat a passover with his disciples some short time before he died :—the question is, What passover did he eat—the regular legal passover, or a mystical one? That he ate a passover is, I think, demon- strated : but whether the Literal or mystical one, is a matter of doubt. On this point, good and learned men may innocently hesitate and differ: but on either hy- pothesis, the text of the evangelists is unimpeachable, and all shadow of contradiction done away : for the question then rests on the peculiar meaning of names and words. On this hypothesis, the preparation of the passover must be considered as implying no more than—1. Providing a convenient room. 2. Bringing water for the baking on the following day, because on that day the bringing of the water would have been unlawful. 3. Making inquisition for the leaven, that every thing of this kind might be removed from the house where the passover was to be eaten, according to the very strict and awful command of God, Exod. xii, 15-20; xxiii. 15; xxxiv. 25. These, it is pro- bable, were the acts of preparation which the disciples were commanded to perform, Matt. xxvi. 11; Mark xiv. 13, 14; Luke xxii. 8-11, and which, on their arrival at the city, they punctually executed. See Matt. xxvi. 19; Mark xiv. 16; Luke xxii. 13. Thus every thing was prepared, and the holy sacrament in- stituted, which should, in the Christian Church, take place of the Jewish passover, and continue to be a memorial of the sacrifice which Christ was about to 1 CHAP. XXVI. make by his death on the cross: for as the paschal lamb had showed forth his death till he came, this death fulfilled the design of the rite, and sealed up the vision and prophecy. All preparations for the true paschal sacrifice being now made, Jesus was immediately betrayed, shortly after apprehended, and in a few hours expired upon the cross. It is therefore very likely that he did not /it- erally eat the passover this year ; and may I not add, that it is more than probable that the passover was not eaten in the whole land of Judea on this occasion * The rending of the vail of the temple, Matt. xxvii 51; Mark xv. 38; Luke xxiii. 45, the terrible earth. quake, Matt. xxvii. 51-54, the dismal and unnatural darkness, which was over the whole land of Judea, from the sixth hour, (twelve o’clock,) to the ninth hour (i. 6. three o’clock in the afternoon,) with all the other prodigies which took place on this awful occasion, we may naturally conclude, were more than sufficient to terrify and appal this guilty nation, and totally to pre- vent the celebration of the paschal ceremonies. In- deed, the time in which killing the sacrifices, and sprinkling the blood of the lambs, should have been performed, was wholly occupied with these most dread- ful portents; and it would be absurd to suppose that, under such terrible evidences of the Divine indigna- tion, any religious ordinances or festive preparations could possibly have taken place. My readers will probably be surprised to see the preceding opinions so dissentient among themselves, and the plausible reasons by which they are respec- tively supported, where each seems by turns to prevail. When I took up the question, I had no suspicion that it was encumbered with so many difficulties. These 1 now feel and acknowledge ; nevertheless, I think the plan of reconciling the texts of the evangelists, par- ticularly St. Luke and St. John, which I have adopted above, is natural, and, 1 am in hopes, will not appear altogether unsatisfactory to my readers. On the sub ject, cireumstanced as it is, hypothesis alone can pre- vail; for indubitable evidence and certainty cannot be obtained. The morning of the resurrection is probably the nearest period in which accurate information on this point can be expected. Je suis trompé, says Bouilleau, si cete question peut étre jamais bien eclair- οἷο. ‘“IfTI be not mistaken, this question will never be thoroughly understood.” It would be presumptu- ous to say, Christ did eat the passover this last year of his ministry: it would be as hazardous to say he did not eat it. The middle way is the safest; and it is that which is adopted above. One thing is sufficiently evident, that Christ, our paschal lamb, has been sacri- passover before he sufferea .ficed for us; and that he has instituted the holy eucha- rist, to be a perpetual memorial of that his precious death until his coming again: and they who, with a sincere heart, and true faith in his passion and death, partake of it, shall be made partakers of his most blessed body and blood. Reader, praise God for the atonement, and rest not without an application of it ta thy own soul. 267 ST. MATTHEW. delivered to Pilate. Jesus 1s bound and CHAPTER XXVII. In the morning, Christ is bound and delivered to Pontius Pilate, 1,2. Judas, seeing his Master condemned, repents, acknowledges his transgression to the chief priests, attests Christ's innocence, throws down the money, and goes and hangs himself, 3-5. They buy the potter's field with the money, 6-10. Christ, questioned by Pilate, refuses to answer, 11-14. Pilate, while inquiring of the Jews whether they would have Jesus or Barabbas released, receives a message from his wife to have nothing to do in this wicked business, 15-19. The multitude, influenced by the chief priests and elders, desire Barabbas to be released, and Jesus to be crucified, 20-23. Pilate attests his mnocence, and the people make themselves and their pos- terity responsible for his blood, 24,25. Barabbas is released, and Christ is scourged, 26. The soldiers strip him, clothe him with a scarlet robe, crown him with thorns, mock, and variously insult him,27—31. Simon compelled to bear his cross, 32. They bring him to Golgotha, give him vinegar mingled with gall to drink, crucify him, and cast lots for his raiment, 33-36. him, 38. calls upon God, is offered vinegar to drink, expires, 46-50. He is acknowledged by the centurion, 54. Joseph of Arimathea begs the body of Pilate, and deposites rt in his own new tomb, 57-60. The Jews consult with Pilate how they may prevent the resurrection of Christ, He grants them a guard for the sepulchre, and: they seal the stone that stopped the mouth of the death, 51-53. watch the sepulchre, 61. 62-64. tomb where he was laid, 65, 66. See es, HEN the morning was come, eas “all the chief priests and — elders of the people took counsel against Jesus to put him to death: 2 And when they had bound him, they led Mis accusation, 37. Two thieves are crucified with He is mocked and insulted while hanging on the cross, 39-44. The awful darkness, 45. Jesus Prodigies that accompanied and followed his Several women behold the crucifixion, 55, 56. The women him away, and ἢ delivered him to 4, ™ 4033. Pontius Pilate the governor. An, Olin, 3 9 ¢ Then Judas, which had be- La trayed him, when he saw that he was con demned, repented himself, and brought agam aPsa. ii. 2; Mark xv. 1; Luke xxii. 66; xxiii. 1; John xviii. 28. Acts iii. 13. 14, 15. b Chap. xx. 19; © Chap. xxvi. NOTES ON CHAP XXVII. Verse 1. When the morning was come] As soon as it was light—took counsel against Jesus. They had begun this counsel the preceding evening, see chap. xxvi. 59. But as it was contrary to all forms of law to proceed against a person’s life by night, they seem to have separated for a few hours, and then, at the break of day, came together again, pretending to conduct the business according to the forms of law. To put him to death} They had already determined his death, and pronounced the sentence of death on him; chap. xxvi. 66. And now they assemble under the pretence of reconsidering the evidence, and deli- berating on it, to give the greater appearance of justice to their conduct. They wished to make it appear that “they had taken ample time to consider of it, and, from the fullest conviction, by the most satisfactory and conclusive evidence, they had now delivered him into the hands of the Romans, to meet that death to which they had adjudged him.” Verse 2. They—delivered him to Pontius Pilate] The Sanhedrin had the power of life and death in their own hands in every thing that concerned religion; but as they had not evidence to put Christ to death because of false doctrine, they wished to give countenance to their conduct by bringing in the civil power, and there- fore they delivered him up to Pilate as one who aspir- ed to regal dignities, and whom he must put to death, if he professed to be Cesar’s friend. Pontius Pilate governed Judea ten years under the Emperor Tiberius ; but, having exercised great cruelties against the Sama- ritans, they complained of him to the emperor, in con- sequence of which he was deposed, and sent in exile 268 to Vienna, in Dauphiny, where he killed himself two years after. Verse 3. Judas—when he saw that he was condemn ed, repented] ‘There is much of the wisdom and good ness of God to be seen in this part of Judas’s conduct. Had our Lord been condemned to deash on the evi- dence of one of his own disciples, it would have fur- nished infidels with a strong argument against Christ and the Christian religion. ‘ One of his own disciples, knowing the whole imposture, declared it to the Jewish rulers, in consequence of which he was put to death as an impostor and deceiver.” — But the traitor, being stung with remorse, came and acknowledged his crime, and solemnly declared the innocence of his Master, threw back the money which they gave him to induce him to do this villainous act ; and, to establish the evi- dence which he now gave against them and himself, in behalf of the innocence of Christ, hanged himself, or died through excessive griefand contrition. Thus the character of Christ was rescued from all reproach ; in- fidelity deprived of the power to cry “ imposture !” and the Jewish rulers overwhelmed with eternal in- famy. If it should ever be said, “‘ One who knew him best delivered him up as an impostor,”—to this it may be immediately answered, “ The same person, struck with remorse, came and declared his own guilt, and Christ’s innocence ; accused and convicted the Jewish tulers, in the open council, of having hired him to do this iniquitous action, threw them back the bribe they had given him, and then hanged himself through dis- tress and despair, concluding his iniquity in this busi- ness was too great to be forgiven.” Let him who chooses. after this plenary evidence to the innocence 1 Judas hangs himself. CHAP. A. M. 4033. ‘a'p.29, the thirty pieces of silver to the parm. chief priests and elders, —_ 4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What zs that to us? see thou to that. 5 And he cast down the pieces of silver in the temple, ‘and departed, and went and hanged himself. 6 And the chief priests took the silver pieces, 42 Sam. xvii. 23; Acts i. 18. of Christ, continue the objection, and ery out inpos- ture! take heed that he go not and do Likewise. Caiaphas, Pilate, and Judas have done so already, and I have known several, who have called Christ an impostor, who have cut their own throats, shot, drown- ed, or hanged themselves. God is a jealous God, and highly resents every thing that is done and said against that eternal truth that came to man through Jesus Christ, by the Holy Spirit. Indeed, there is one class of Deists, viz. those who are vicious in their lives, and virulent in their opposition to Christianity, who gene- rally bring themselves to an untimely end. Verse 4. Innocent blood.] Awa abwov, a Hebraism, for an innocent man. But instead of afwov, innocent, two ancient MSS., Syriac, Vulgate, Sahidic, Arme- nian, and all the tala; Origen, Cyprian, Lucifer, Ambrose, Leo, read δικαίον, righteous, or just. What is that to us ?] What is it?—A great deal. You should immediately go and reverse the sentence you have pronounced, and liberate the innocent person. But this would have been justice, and that would have been a stranger at their tribunal. Verse 5. In the temple] Naoc signifies, properly, the temple itself, into which none but the priests were per- mitted to enter; therefore ev τῷ vaw must signify, near the temple, by the temple door, where the boxes stood to receive the free-will offerings of the people, for the support and repairs of the sacred edifice. See this amply proved by Kypke. Hanged himself] Or was strangled—arnyfaro. Some eminent critics believe that he was only suffo- cated by excessive grief, and thus they think the ac- count here given will agree with that in Acts i. 18. Mr. Wakefield supporta this meaning of the word with great learning andirgenuity. J have my doubts—the old method of reconciling the two accounts appears to me quite plausible—he went and strangled himself, and the rope breaking, he fell down, and by the vio- lence of the fall his body was bursted, and his bowels gushed out. Ihave thought proper, on a matter of such difficulty, to use the word strangled, as possess- ing a middle meaning between choking or suffocation by excessive grief, and hanging, as an act of suicide. See the note on chap. x. ver. 4. Dr. Lightfoot is of epinion that the devil caught him up into the air, strangled him, and threw him down on the ground with violence, so that his body was burst, and his guts shed vut! This was an ancient tradition. Verse 6. The treasury] KopBavav—the place whither the people brought their free-will offerings for the service of the temple, so called from the Hebrew 1 XXVII. The potter's field bought. and said, It is not lawful for to put 4M; 4039. them into the treasury, because it is ee the price of blood. eects 7 And they took counsel, and bought with them the potter’s field to bury strangers jn. 8 Wherefore that field was called * The field of blood unto this day. 9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, ἢ And they © Acts i. 19.——f Zech. xi. 12, 13. }27p korban, AN OFFERING, from ΖΡ karab, he drew nigh, because the person who brought the gift came nigh to that place where God manifested his glory be- tween the cherubim, over the mercy-seat in the most holy place. It is from this idea that the phrase to draw nigh to God is taken, which is so frequently used in the sacred writings. Because it is the price of blood.| “ What hypo crites, as one justly exclaims, to adjudge an innocent man to death, and break the eternal laws of justice and mercy without seruple, and to be, at the same time, so very nice in their attention to a ceremonial direction of the law of Moses! Thus it is that the devil often deludes many, even among the priests, by a false and superstitious tenderness of conscience in things indif- ferent, while calumny, envy, oppression of the inno- cent, and a conformity to the world, give them no manner of trouble or disturbance.” See Quesnel. Verse 7. To bury strangers in.| Τοῖς ξειτως, the strangers, probably meaning, as some learned men con jecture, the Jewish strangers who might have come to Jerusalem, either to worship, or on some other business, and died there during their stay. See here, the very money for which the blessed Jesus was sold becomes subservient to the purpose of mercy and kindness! The bodies of strangers have a place of rest in the field purchased by the price at which his life was valued, and the sou/s of strangers and foreigners have a place of rest and refuge in his blood which was shed as a ransom price for the salvation of the whole world. Verse 8. The field of blood] In vain do the wicked attempt to conceal themselves; God makes them in strumental in discovering their own wickedness. Judas, by returning the money, and the priests, by laying it out, raise to themselyes an eternal monument—the one of Ais treachery, the others of their perfidiousness, and both of the innocence of Jesus Christ. As long asthe Jewish polity continued, it might be said, “ This is the field that was bought from the potter with the money which Judas got from the high priests for be- traying his Master; which he, in deep compunction of spirit, brought back to them, and they bought this ground for a burial-place for strangers: for as it was the price of the blood of an innocent man, they did not think proper to let it rest in the treasury of the temple where the traitor had thrown it, who after- wards, in despair, went and hanged himself.” What a standing proof must this have been of the innocence of Christ, and of their perfidy ! Verse 9. Jeremy the prophet] The words quoted 269 Jesus 15 examined A.M. 4033. took the thirty pieces of silver, the a yar price of him that was valued, Β whom they of the children of Israel did value ; 10 And gave them for the potter’s field, as the Lord appointed me. 11 Ἵ And Jesus stood before the governor: hand the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, ‘ Thou sayest. 12 And when he was accused of the chief priests and elders, ‘he answered no- thing. 13 Then said Pilate unto him, ! Hearest ST. MATTHEW. before Pontius Pilate. thou not how many things they Ag M. Les witness against thee ? ὃς Olymp CCII.1 14 And he answered him to never a word; insomuch that the governor marvel- led greatly. 15 Ἵ ™ Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16 And they had then a notable prisoner, called Barabbas. 17 Therefore when they were gathered to- gether, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ ? 5 Or, whom they bought of the children of Israel—— Mark xv. 2; Luke xxiii. 3; John xviii. 33. i John xviii. 37; 1 Tim. vi. 13.—* Chap. xxvi. 63; John xix. 9—!Chap. xxvi. 62; John xix. 10——™ Mark xv. 6; Luke xxiii. 17; John xviii. 39. here are not found in the Prophet Jeremiah, but in Zech. xi. 13. But St. Jerome says that a Hebrew of ihe sect of the Nazarenes showed him this prophecy in a Hebrew apocryphal copy of Jeremiah; but pro- bably they were inserted there only to countenance the quotation here. , One of Colbert’s, a MS. of the eleventh century, has Ζαχαριου, Zechariah; so has the later Syriac in the margin, and a copy of the Arabie quoted by Bengel. In a very elegant and correct MS. of the Vulgate, in my possession, written in the fourteenth century, Zacha- riam isin the margin, and Jeremiam in the text, but the former is written by a later hand. Jeremiah is wanting in two MSS., the Syriac, later Persic, two of the Itala, and in some other Latin copies. It is very likely that the original reading was δία tor mpo- φητου, and the name of no prophet mentioned. This is the more likely, as Matthew often omits the name of the prophet in his quotations. See chap. i. 22; ii. 5, 15; xiii. 35; xxi. 4. Bengel approves of the omission. ΤΊ was an ancient custom among the Jews, says Dr. Lightfoot, to divide the Old Testament into three parts : the first beginning with the law was called THe Law; the second beginning with the Psalms was called rue psaLms ; the third beginning with the prophet in ques- tion was called seremiau: thus, then, the writings of Zechariah and the other prophets being included in that division that began with Jeremiah, all quotations from it would go under the name of this prophet. If this be admitted, it solves the difficulty at once. Dr. Lightfoot quotes Baba Bathra, and Rabbi David Kimchi’s preface to the prophet Jeremiah, as his au- thorities ; and insists that the word Jeremiah is per- fectly correct as standing at the head of that division from which the evangelist quoted, and which gave its denomination to all the rest. But Jeremiah is the reading in several MSS. of the Coptic. It is in one of the Coptic Dictionaries in the British Museum, and in a Coptic MS. of Jeremiah, in the library of St. Germain. So I am informed by the Rey. Henry Tattam, Rector of St. Cuthbert’s, Bedford. Verse 11. Before the governor] My old MS. English Bible translates ἡγήμων PAevyr cheef justyse, Presedent. 270 Art thow the King of the Jews?| The Jews had undoubtedly delivered him to Pilate as one who was rising up against the imperial authority, and assuming the regal office. See on ver. 2. Verse 12. He answered nothing.] An answer to such accusations was not necessary : they sufficiently confuted themselves. Verse 14. Marvelled greatly.| Silence under calumny manifests the utmost magnanimity. The chief priests did not admire this because it confounded them ; but Pilate, who had no interest to serve by it, was deeply affected. This very silence was predicted. 158. lil. 7. Verse 15. The governor was wont to release] Whence this custom originated among the Jews is not known,—probably it was introduced by the Romans themselves, or by Pilate, merely to oblige the Jews, by showing them this public token of respect ; but if it originated with him, he must have had the authority of Augustus; for the Roman laws never gave such discretionary power to any governor. Verse 16. A notable prisoner—Barabbas.] This person had, a short time before, raised an insurrection in Jerusalem, in which it appears, from Mark xv. 7, some lives were lost. In some MSS., and in the Ar- menian and Syriac Hieros., this man has the surname of Jesus. Professor Birch has discovered this reading in a Vatican MS., written in 949, and numbered 354, in which is a marginal note which has been attributed to Anastasius, bishop of Antioch, and to Chrysostom, which asserts that inthe most ancient MSS. the pas- sage was as follows :—Twa θελετε azo των dvw απο- Avow υμιν, IN Tov BapaBBav, ἡ IN Tov λεγομενον XN: Which of the two do ye wish me to release unto you, Jesus Barabbas, or Jesus who is called Christ? As Jesus, or Joshua, was a very common name among the Jews, and as the name of the father was often joined to that of the son, as Svmon Barjonah, Simon, sor of Jonah; so it is probable it was the case here, Jesus Barabba, Jesus, son of Abba, or Abbiah. Τῇ this name were originally written as above, which 1 am inclined to believe, the general omission of JESUS in the MSS. may be accounted for from the over zealous scrupulosity of Christian copyists, who were 1 Barabbas, a murderer, A.M, 4033. 18 For he knew that for envy An. eae they had delivered him. (19 % When he was set down on the Π 1 - judement seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.) 20 Ἵ κα But the chief priests and elders per- suaded the multitude that they should ask Barabbas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. 22 Pilate saith unto them, What shall I do 3 Mark xv. 11; Luke xxiii. 18; John xviii. 40; Acts iii. 14. © Deut. xxi. 6. unwilling that a murderer should, in the same verse, be honoured with the name of the Redeemer of the world. See Birch in New Test. Verse 18. For envy] Aca φθονον, through malice. Then it was his business, as an upright judge, to have dispersed this mob, and immediately released Jesus. Seeing malice is capable of putting even Christ himself to death, how careful should we be not to let the least spark of it harbour in our breast. Let it be remembered that malice as often originates from envy as it does from anger. Verse 19. Ihave suffered many things—in a dream] There is no doubt that God had appeared unto this woman, testifying the innocence of Christ, and show- ing the evils which should pursue Pilate if this inno- cent blood should be shed by his authority. See verse 2. Verse 20. Ask Barabbas] Who had raised an insur- rection and committed murder—and to destroy Jesus, whose voice was never heard in their streets, and who had, during the space of three years and a half, gone about unweariedly, from village to village, in- structing the ignorant, healing the diseased, and raising the dead. Verse 21. They said, Barabbas.) What a fickle crowd! A little before they all hailed him as the Son of David, and acknowledged him as a gift from God; now they prefer a murderer to him! But this it appears they did at the instigation of the chief priests. We see here how dangerous wicked priests are in the Church of Christ ; when pastors are corrupt, they are eapable of inducing their flock to prefer Barabbas to Jesus, the world to God, and the pleasures of sense to the salvation of their souls. 'The invidious epithet which a certain statesman gave to the people at large was, in its utmost latitude, applicable to these Jews,— they were a SWINISH MULTITUDE. Verse 22. What shall I do then with Jesus 2) Showing, hereby, that it was his wish to release him. Verse 23. What evil hath he done ?] Pilate plainly saw that there was nothing laid to his charge for which, consistently with the Roman laws, he could condemn nim. Bu: they cried out the more] What strange fury 1 CHAP. XXVII. as preferred to Christ then with Jesus, which is called 4,™, 403 Christ? They all say unto him, 4», Oye Let him be crucified. - 23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. 24 When Pilate saw that he could prevai- nothing, but that rather a tumult was made, he ° took water, and washed zs hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. 25 Then answered all the people, and said, » His blood be on us, and on our children. 26 Then released he Barabbas unto them: PDeut. xix. 10; Josh. ii. 19; 1 Kings ii. 32; 2Sam. i. 16; Acts v. 28. and injustice! ‘They could not answer Pilate’s ques- tion, What evil hath he done? He had done none, and they knew he had done none; but they are deéer- mined on his death. Verse 24. Pilate—took water, and washed his hands} Thus signifying his innocence. It was a cus- tom among the Hebrews, Greeks, and Latins, to wash the hands in token of innocence, and to show that they were pure from any imputed guilt. In case of an un- discovered murder, the elders of that city which was nearest to the place where the dead body was found, were required by the law, Deut. xxi. 1-10, to wash their hands over the victim which was offered to expi- ate the crime, and thus make public protestation of their own innocence. David says, I will wash my hands in innocence, so shall I compass thine altar, Psa. xxvi. 6. As Pilate knew Christ was innocent, he should have prevented his death: he had the armed force at his command, and should have dispersed this infamous mob. Had he been charged with countenancing a seditious person, he could have easily cleared himself, had the matter been brought before the emperor. He, therefore, was inexcusable. Verse 25. His blood be on us and on our children.} If this man be innocent, and we put him to death as a guilty person, may the punishment due to such a crime be visited upon us, and upon our children after us !— What a dreadful imprecation! and how literally ful- filled! The notes on chap. xxiv. will show how they fell victims to their own imprecation, being visited with a series of calamities unexampled in the history of the world. They were visited with the same kind of punishment ; for the Romans crucified them in such numbers when Jerusalem was taken, that there was found a deficiency of crosses for the condemned, and of places for the crosses. Their children or descend- ants have had the same curse entailed upon them, and continue to this day a proof of the innocence of Christ, the truth of his religion, and of the justice of God. Verse 26. Scourged Jesus] This is allowed to have been a very severe punishment of itself among the Romans, the flesh being generally cut by the whips used for this purpose; so the poet-— 271 Jesus ws scourged, mocked, AE ges. and when *he had scourged Je- An. Olymp. sus, he delivered him to be cru- CCIL1. : aaa Feimied: 27 %* Then the soldiers of the governor took Jesus into the ‘common hall, and ga- thered unto him the whole band of soldiers. 28 And they stripped him, and t put on him a scarlet robe. ST. MATTHEW. and variously insulted. 29 "And when they had platted 4, M; 4033. a crown of thorns, they put if upon a Oe: his head, and a reed in his right Ξε hand: and they bowed the knee before him, and mocked him, saying, Hail, king of the Jews ! 30 And ¥ they spit upon him, and took the reed, and smote him on the head. 4158. lili. 5; Mark xv.15; Luke xxiii. 16, 24,25; John xix. 1, 16.— Mark xv. 16; John xix. 2. Horribili sectere flagello. “To be cut by the horrible whip.”—Hor. Sat. I. 3. 119. And sometimes, it seems, they were whipped to death. See the same poet, Sat. I. 2. 41. Tile FLAGELLIS AD MORTEM c@sus. See also Horar. Epod. od. iv. v. 11. It has been thought that Pilate might have spared this additional cruelty of whipping ; but it appears that it was a common custom to scourge those criminals which were to be crucified, (see Josephus De Bello, lib. ii. e. 25,) and lenity in Christ’s ease is not to be allowed ; he must take all the misery in full tale. Delivered him to be crucified.] Tacitus, the Roman historian, mentions the death of Christ in very remark- able terms :— Nero—quesitissimis pens affecit, quos—vulgus Curistianos appellabat. Auctor nominis ejus CHRISTUS, qui Tiberio wmperitante, per Procuratorem Pontium Pilatum supplicio affectus erat.— Nero put those who commonly went by the name of Christians to the most exquisite tortures. ‘The author of this name was Curist, who was capitally punished in the reign of Tiserws, by Pontius Pinare the Procurator.” Verse 27. The common hall] Or, pretorium.— Called so from the pretor, a principal magistrate among the Romans, whose business it was to administer jus- tice in the absence of the consul. This place might be termed in English the court house, or common hail. Verse 28. Stripped him] ‘Took off his mantle, or upper garment. A scarlet robe] Or, according to Mark and John, a purple robe, such as emperors and kings wore. Verse 29. A crown of thorns] Στεῴανον εξ ἀκανθων. It does not appear that this crown was intended to be an instrument of punishment or torture to his head, but rather to render him ridiculous; for which cause also they put a reed in his hand, by way of sceptre, and bowed their knees, pretending to do him homage. The crown was not probably of thorns, in our sense of the word: there are eminently learned men who think that the crown was formed of the herb acanthus; and Bishop Pearce and Michaelis are of this opinion. Mark, chap. xv. 17, and John, chap. xix. 5, term it, segavov ἀκανθινον, which may very well be translated an acanthine crown or wreath, formed out of the branches of the herb acanthus, or bear’s foot. This, however, is a prickly plant, though nothing like thorns, in the common meaning of that word. Many Chris- tians have gone astray in magnifying the sufferings of Chris¢ from this circumstance ; and painters, the worst 272 5ΟΥ, governor's house. ——t Luke xxiii. 11. Isa. 1111. 3. u Psa. xix. 19; YIsa. 1.6; chap. xxvi. 67. of all commentators, frequently represent Christ with a crown of long thorns, which one standing by is strik- ing into his head with a stick. These representations engender ideas both false and absurd. There is a passage produced from Philo by Dr. Lardner, which casts much light on these indignities offered to our blessed Lord. “ Caligula, the successor of Tiberius, gave Agrippa the tetrarchy of his uncle Philip, with the right of wear- ing a diadem or crown. When he came to Alexandria, on his way to his tetrarchate, the inhabitants of that place, filled with envy at the thoughts of a Jew having the title of kung, showed their indignation in the fol- lowing way. They brought one Carabas (a sort of an idiot) into the theatre; and, having placed him on a lofty seat, that he might be seen by all, they put a diadem upon his head, made of the herb dyd/os, (the ancient papyrus, or paper flag ;) his body they covered with a mat or carpet, instead of a royal cloak. One seeing a piece of reed, παπύυρου (the stem, probably, of the aforesaid herb) lying on the ground, picked it up, and put it in his hand in place of a sceptre. Having thus given him a mock royal dress, several young fel- lows, with poles on their shoulders, came and stood on each side of him as his guards. Then there came people, some to pay their homage to him, some to ask justice, and some to consult him on affairs of state ; and the crowd that stood round about made a confused noise, crying, Mario, that being, as they say, the Syriac word for LORD; thereby showing that they intended to ridicule Agrippa, who was a Syrian.” See Puino, Flacc. p. 970, and Dr. Lardner, Works, vol. i. p. 159. There is the most remarkable coincidence between this account and that given by the evangelists; and the conjecture concerning the acanthus will probably find no inconsiderable support from the dydlos and pa- pyrus of Philo. This plant, Pliny says, grows to ten cubits long in the stem; and the flowers were used ad deos coronandos, for CROWNING THE Gops. See Hist. Nat. lib. xiii. c. 11. The reflections of pious Quesnel on these insults offered to our blessed Lord merit serious attention. “ Let the crown of thorns make those Christians blush who throw away so much time, pains, and money, in beautifying and adorning a sinful head. Let the worle do what it will to render the royalty and mysteries of Christ contemptible, it is my glory to serve a King thus debased ; my salvation, to adore that which the world despises ; and my redemption, to go unto God through the merits of him who was crowned with thorns.” Verse 30. And they spit upon him] “ Let us pay 1 CHAP. 31 And after that they had mocked An. Olymp. him, they took the robe off from eon. |. : him, and put his own raiment on him, τ and led him away to crucify him. 32 * And as they came out, Σ they found a man of Cyrene, Simon by name: him they compelled to bear his cross. Simon bears the cross. A. Μ. 4033. A W Isa, 111. 7. * Num. xv. 35; 1 Kings xxi. 13; Acts vii. 58; Heb. xiii. 12. Υ Mark xv. 21; Luke xxiii. 26. XXVIU. = “Vinegar and gall given to Jesus 33 [7 And when they were 4,™. 4033 come unto a place called Golgo- An, Olymp tha, that is to say, a place of a 2 skull, 34 * They gave him vinegar to drink min gled with gall: and when he had tasted thereof he would not drink. = Mark xv. 22; Luke xxiii. 33; John xix. 17. see ver. 48. a Psa. lxix. 21; our adoration,” says the same pious writer, “and hum- ble ourselves in silence at the sight of a spectacle which faith alone renders credible, and which our senses would hardly endure. Jesus Christ, in this condition, preaches to the kings of the earth this truth—that their sceptres are but reeds, with which themselves shall be smitten, bruised, and crushed at his tribunal, if they do not use them here to the advancement of his kingdom.” Verse 32. A man of Cyrene—him they compelled to bear his cross.] Jn John, chap. xix. 16, 17, we are told Christ himself bore the cross, and this, it is likely, he did for a part of the way; but, being ex- hausted with the scourging and other cruel usage which he had received, he was found incapable of bearing it alone; therefore they obliged Simon, not, I think, to bear it entirely, but to assist Christ, by bearing a part of it. It was aconstant practice among the Romans, to oblige criminals to bear their cross to the place of execution: insomuch that Plutarch makes use of it as an illustration of the misery of vice. “ Every kind of wickedness produces its own particular torment, just as every malefactor, when he is brought forth to execution, carries his own cross.” See Lardner’s Credib. vol. i. p. 160. Verse 33. A place called Golgotha] From the He- brew 7393 or 9353, golgoleth, a skull, probably so called from the many skulls of those who had suffered crucifixion and other capital punishments scattered up and down in the place. It is the same as Calvary, Calvaria, i. e. calvt capitis area, the place of bare skulls. Some think the place was thus called, because it was in the form of a human skull. Τί is likely that it was the place of public execution, similar to the Gemonie Scale at Rome. Verse 34. They gave him vinegar—mingled with gall| Perhaps yoA7, commonly translated gall, signifies no more than Ditters of any kind. It was a common custom to administer a stupefying potion compounded of sour wine, which is the same as vinegar, from the French vinaigre, frankincense, and myrrh, to con- demned persons, to help to alleviate their sufferings, or so disturb their intellect that they might not be sensible of them. The rabbins say that they put a grain of frankincense into a cup of strong wine; and they ground this on Prov. xxxi. 6: Give strong drink unto him that ts ready to perish, i. e. who is con- demned to death. Some person, out of kindness, ap- pears to have administered this to our blessed Lord ; but he, as in all other cases, determining to endure the fulness of pain, refused to take what was thus offered to him, choosing to tread the winepress alone. In- Vor. I {18 stead of οξος, vinegar, several excellent MSS. and versions have οἶνον, wine ; but as sour wine is said to have been a general drink of the common people and Roman soldiers, it being the same as vinegar, it is of little consequence which reading is here adopted. This custom of giving stupefying potions to condemned male- factors is alluded to in Prov. xxxi. 6: Give strong drink, \w shekar, inebriating drink, to him who is ready to PERISH, and wine to him who is Βιστεκ of soul—because he is just going to suffer the punishment of death. And thus the rabbins,as we have seen above understand it. See Lightfoot and Schoettgen. Michaelis offers an ingenious exposition of this place : “Tmmediately after Christ was fastened to the cross, they gave him, according to Matt. xxviii. 34, vinegar mingled with gall; but, according to Mark, they offered him wine mingled with myrrh. That St. Mark’s ac- count is the right one is probable from this circumstance, that Christ refused to drink what was offered him, as appears from both evangelists. Wine mixed with myrrh was given to malefactors at the place of execution, to intoxicate them, and make them less sensible to pain. Christ, therefore, with great propriety, refused the aid of such remedies. But if vinegar was offered him, which was taken merely to assuage thirst, there could be no reason for his rejecting it. Besides, he tasted it before he rejected it; and therefore he must have found it different from that which, if offered to him, he was ready to receive. To solve this difficulty, we must suppose that the words used in the Hebrew Gos- pel of St. Matthew were such as agreed with the ac- count given by St. Mark, and at the same time were capable of the construction which was put on them by St. Matthew’s Greek translator. Suppose St. Mat- thew wrote ΝΥ 3 won (chaleea bemireera) which signifies, sweet wine with bitters, or sweet wine and myrrh, as we find it in Mark; and Matthew’s trans- lator overlooked the yod * in 35m (chaleea) he took it for Non (chala) which signifies vinegar; and bitter, he translated by χολή, as it is often used in the Sep- tuagint. Nay, St. Matthew may have written xon and have still meant to express sweet wine; if so, the difference only consisted in the points; for the same word which, when pronounced chalé, signifies sweet, denotes vinegar, as soon as it is pronounced chala.” With this conjecture Dr. Marsh (Michaelis’s trans- lator) is not satisfied; and therefore finds a Chaldee word for ovwoc wine, which may easily be mistaken for one that denotes ofo¢ vinegar; and likewise a Chaldee word, which signifies σμυρνα, (myrrh,) which may be easily mistaken for one that denotes yoAn, (gall.) “ Now,” says he, “om (chamar) or XVM (chamera 273 They crucify Jesus, and A.M, 4033. 35 » And they crucified him, and An. Olymp. parted his garments, casting lots : that it might be fulfilled which was ST. MATTHEW. cast lots for his garments. ' . M, 4033. spoken by the prophet, * They parted 4, ΝΜ 4033 my garments among them, and upon a ee my vesture did they cast lots. > Mark xv. 24; Luke xxiii. 34; John xix. 24. ¢ Psa. xxii. 18. really denotes ovvoc (wine,) and 9 (chamets) or NYDN (chametsa) really denotes of0¢ (vinegar.) Again, NV (mura) really signifies σμυρνα (myrrh,) and S71) (mur- era) really signifies χολη (gall.) If, then, we suppose that the original Chaldee text was N02 WhR SIN (chamera heleet bemura) wine mingled with myrrh, which is not at all improbable, as it is the reading of the Syriac version, at Mark xv. 23, it might easily have been mistaken for S92 WOT NYDN (chametsa haleet bemurera) vinegar mingled with gall.” This is a more ingenious conjecture than that of Michaelis. See Marsh’s notes to Michaelis, vol. iii., part 2d. p. 127-28. But as that kind of sour wine, which was used by the Roman soldiers and common people, ap- pears to have been termed ovvoc, and vin aigre is sour wine, it is not difficult to reconcile the two accounts, in what is most material to the facts here recorded. Verse 35. And they crucified him] Crucifixion pro- perly means the act of nailing or tying to a cross. The cross was made of two beams, either crossing at the top at right angles, like a T, or in the middle of their length, like an X. There was, besides, a piece on the centre of the transverse beam, to which the ac- cusation or statement of the crime of the culprit was attached, and a piece of wood which projected from the middle, on which the person sat, as on a sort of saddle ; and by which the whole body was supported. Tertullian mentions this particularly : Nobis, says he, tota crux wnputatur, cum antenna scilicet sua, et cum illo seDILIs excessu. Advers. Nationes, lib. ii. Justin Martyr, in his dialogue with Trypho the Jew, gives precisely the same description of the cross; and it is worthy of observation that both he and Tertullian flourished before the punishment of the cross had been abolished. The cross on which our Lord suffered was of the former kind; being thus represented in all old monuments, coins, and crosses. St. Jerome compares it to a bird flying, a man swimming, or praying with his arms extended. 'The punishment of the cross was inflicted among the ancient Hindoos from time imme- morial for various species of theft ; see Halhead’s Code of Gentoo Laws, p. 248, and waz common among the Syrians, Egyptians, Persians, Africans, Greeks, and Romans : it is also still in use among the Chinese, who do not nail, but tie the criminal to it. It was probably the Romans who introduced it among the Jews. Be- fore they became subject to the Romans, they used hanging or gibbeting, but not the cross. This punish- ment was the most dreadful of all others, both for the shame and pain of it: and so scandalous, that it was inflicted as the last mark of detestation upon the vilest οἱ people. It was the punishment of robbers and mur- derers, provided they were slaves; but if they were free, it was thought too infamous a punishment for such, let their crimes be what they might. The body of the criminal was fastened to the upright beam, by nailing or tying the feet to it, and on the transverse piece by nailing, and sometimes tying the 274 hands to it. As the hands and feet are the grand in struments of motion, they are provided with a greater quantity of nerves; and the nerves in those places, especially the hands, are peculiarly sensible. Now, as the nerves are the instruments of all sensation ΟἹ feeling, wounds in the parts where they abound must be peculiarly painful; especially when inflicted with such rude instruments as large nails, forced through the places by the violence of a hammer; thus tearing asunder the nervous fibrille, delicate tendons, and small bones of those parts. This punishment will appear dreadful enough, when it is considered that the person was permitted to hang (the whole weight of his body being borne up by his nailed hands and the projecting piece which passed between the thighs) till he perish- ed through agony and lack of food. Some, we are informed, have lived three whole days in this state It is true that, in some cases, there was a kind of mercy shown to the sufferer, which will appear suffi- ciently horrid, when it is known that it consisted in breaking the bones of their legs and thighs to pieces with a large hammer, in order to put them the sooner out of pain! Such a coup de grace as this could only spring from those tender mercies of ‘the wicked which God represents as cruelty itself. Some were permit ted to hang on the cross till eaten up by birds of prey. which often began to tear them before life was extinct Horace alludes to this punishment, and from what he says, it seems to have been inflicted on slaves, &c., no on trifling occasions, but for the most horrible crimes Si quis eum servum, patinam qui tollere jussus Semesos pisces tepidumque ligurrierit jus, Jn crvce suffigat. Hor. Satyr. 1. i. 5. 3. v. 80. If a poor slave who takes away your plate, Tick the warm sauce, or half cold fragments eat, Yet should you crucify the wretch 1 FRANCIS Non hominem occidi: non pasces in CRUCE corvos. “JT have not committed murder: Then thou shals not be nailed to the cross, to feed the ravens.” Hor. Epist. 1. i. e. 16. v. 48. The anguish occasioned by crucifixion was so in- tense, that crucio, (a cruce,) among the Romans, was the common word by which they expressed suffering and torment in general. And parted his garments, casting lots| These were the Roman soldiers, who had crucified him; and it ap- pears from this circumstance, that in those ancient times the spoils of the criminal were claimed by the execu- tioners, as they are to the present day. It appears that they divided a part, and cast lots for the rest : viz. for his seamless coat, John xix. 23, 24. That it might be fulfilled which was spoken by the prophet, saying, They parted my garments among them, and upon my vesture did they cast lots.| The whole of this quotation should be omitted, as making no part originally of the genuine text of this evangelist. It is omitted by almost every MS. of worth and im 1 CHAP. A. M, 4033. 36 4 And sitting down they watched An. Olymp. him there ; Corl 97 And 9“ set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. 38 ‘Then were there two thieves crucified with him, one on the right hand, and another on the left. 39 Ἵ And * they that passed by reviled him, wagging their heads, Two thieves crucified with him. XXVII. He 1s insulted on the cross. 40 And saying, Thou that de- 4, 1033. stroyest the temple, and buildest it An. Olymp. : CCIL 1. in three days, save thyself. + If ———— thou be the Son of God, come down from the cross. 41 Likewise also the chief priests mocking him, with the scribes and elders, said, 42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him 4 Ver. 54 Mark xv. 26 ; Luke xxiii. 38; John xix. 19. Isa. li. 12; Mark xv. 27; Luke xxiii. 32, 33; John xix. 18. portance, by almost all the versions, and the most re- putable of the primitive fathers, who have written or commented on the place. The words are plainly an interpolation, borrowed from John xix. 24, in which place they will be properly noticed. Verse 36. They watched him] To prevent his dis- ciples or relatives from taking away the body or afford- *ng any relief to the sufferer. Verse 37. His accusation] It was a common cus- tom to affix a label to the cross, giving a statement of the crime for which the person suffered. This is still the case in China, when a person is crucified. Some- times a person was employed to carry this before the criminal, while going to the place of punishment. It is with much propriety that Matthew calls this αἰτία, accusation; for it was false that ever Christ pretended to be KING oF THE Jews, in the sense the inscription held forth : he was accused of this, but there was no proof of the accusation; however it was affixed to the cross. From John xix. 21, we find that the Jews wished this to be a little altered: Write, said they, that He said, I am king of the Jews ; thus endea- vouring, by the addition of a vile lie, to countenance their own conduct in putting him to death. But this Pilate refused to do. Both Luke, chap. xxiii. 38, and John, chap. xix. 20, say that this accusation was writ- ten in Greek, Latin, and Hebrew. In those three languages, we may conceive the label to stand thus, according to the account given by St. John; the He- brew being the mired dialect then spoken. In Hebrew—E@paicx : se NOD NWI yw In Greek—EAAnvicr: IHCOYC O NXZWpxXIOC Ὁ ΕΧΟΙΧΟΥΌ TOON 1OYAXIOON In Latin—Poyais: : 1ESUS NAZARENUS REX IUDAEORUM It is only necessary to observe, that all the letters, Hoth of the Greek and Roman alphabets, were those now called sguare or uncial, similar to those above. Verse 38. Two thieves] Ancat, robbers, or cut- throats : men who had committed robbery and murder ; for it does not appear that persons were crucified for robbery only. Thus was our Lord numbered (his name enrolled, placed as it were in the death warrant) with transgressors, according to the prophetic declara- ἣν & Psa. xxii. 7; οἶχ. 25; Mark xv. 29; Luke xxiii. 35.------ Chap xxvi. 61; John ii. 19. i Chap. xxvi. 63. tion, Isa. lili. 12; and the Jews placed him between these two, perhaps to intimate that he was the worst felon of the three. Verse 39. Waggmg their heads] In token of con- tempt. Verse 40. Thou that destroyest] Who didst pre- tend that thou couldst have destroyed the temple, and built it up again in three days. This malicious tor- turing of our Lord’s words has been noticed before. Cruelty is obliged to take refuge in lies, in order to vindicate its infamous proceedings. If thou be the Son of God] Or rather, Yioe του Θεοῦ, A son of God, i. e. a peculiar favourite of the Most High; not Ὁ Yio¢ του Θεοῦ, THE Son of God. “Τὺ is not to be conceived,” says a learned man, “ that every passenger who was going to the city had a competent knowledge of Christ’s supernatural conception by the Holy Spirit, or an adequate comprehension of his character as the Messiah, and (κατ᾽ efoynv) THE Son or Gop. There is not a single passage where Jesus is designed to be pointed out as the Messian, THE Son or Gop, where the article is omitted: nor, on the other hand, is this designation ever specified without the article, thus, Ὁ Υἷος του Θεου. Seechap. xvi. 16; xxvi. 63 ; xxviii. 19.” Verse 41. Chief priests—scribes and elders] To these, several ancient MSS. and versions add, καὶ Φαρισαίων, and Pharisees. But though the authority for this reading is respectable, yet it does not appear that the Pharisees joined in with the others in the con- demnation of our Lord. Probably his discourses and parables, related in some of the preceding chapters, which were spoken directly to them, had so far con- vineed them that they would at least have no hand in putting him to death. All the infamy of this seems to fall upon the priests, scribes, and elders. Verse 42. He saved others; himself he cannot save.| Or, Cannot he save himself 2 Several MSS. read this with the mark of interrogation as above; and this makes the sarcasm still more keen. A high priest who designs to destroy the temple of God: a Saviour who saves not himself; and the Son of God crucified : these are the contradictions which give offence to Jews and libertines. But a high priest who dispels the types and shadows, only that he may disclose the substance of religion, and become the mi- nister of a heavenly sanctuary; a Saviour who dies only to be the victim of salvation; and the Son of God who confines his power within the bounds of the cross 275° The wonderful darkness. A. M. 4033. ‘ J M4033. 43 * He trusted in God; let him a ane deliver him now, if he will have ———"_ him: for he said, I am the Son of God. 44 ! The thieves also, which were crucified with him, cast the same in his teeth. 45 “ ™ Now from the sixth hour, there was k Psa. xxii. 8; Wisd. fi. 16, 17, 18——! Mark xv. 32; Luke xxiii. 39. ST. MATTHEW. Jesus calls upon God, darkness over all the land, unto the ἌΝ 1033: ninth hour. 46 And about the ninth hour, » Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, °My God, my God, why hast thou for- saken me? An. Olymy : CCI. ue m Amos viii. 9; Mark xv. 33; Luke xxiii. 44-——"Heb. ν 7. o Psa. xxu. 1. to establish the righteousness of faith: this is what a Christian adores; this is the foundation of his hope, and the fountain of his present comfort and final bless- edness. See Quesnel. We will believe him.| Instead of αὐτῳ, him, many excellent MSS. have ἐπ᾿ avtw, 1n him: this is a reading which Griesbach and other eminent critics have adopted. Verse 43. If he will have him] Or, of he delight in him—et Sere. avtov. The verbs ϑελω and εϑελω, are used by the Septuagint in more than forty places for the Hebrew yan chaphets, which signifies, earnestly to desire, or delight in. Now as this is a quotation from Psa. xxii. 9, He trusted in the Lord, that he would deliver him; let him deliver him, (13 YSN *3 ki chaphets b0,) for he HATH DELIGHTED IN HIM :—6zu ϑελει avTor, Sept. This will sufficiently vindicate the above trans- lation; as the evangelist quotes the words from that version, with the simple change of εἰ, if, for ὅτι, because. Verse 44. The thieves also—cast the same in his teeth.| That is, one of the robbers; for one, we find, was a penitent, Luke xxiii. 39, 40. See this form of expression accounted for, on chap. xxvi. 8. Verse 45. There was darkness over all the land] 1 am of opinion that πᾶσαν τὴν ynv does not mean all the world, but only the land of Judea. So the word is used chap. xxiv. 30; Luke iv. 25, and in other places. Several eminent critics are of this opinion: Beza de- fends this meaning of the word, and translates the Greek, super universam REGIONEM over the whole country. Besides, it is evident that the evangelists speak of things that happened in Judea, the place of their residence. It is plain enough there was a dark- ness in Jerusalem, and over all Judea; and probably over all the people among whom Christ had for more than three years preached the everlasting Gospel ; and that this darkness was supernatural is evident from this, that it happened during the passover, which was celebrated only at the ful moon, a time in which it was impossible for the sun to be eclipsed. But many sup- pose the darkness was over the whole world, and think there is sufficient evidence of this in ancient authors. Putecon and 'ΤΉΛΙ 5, who flourished in the beginning of the second century, are supposed to speak of this. The former says: ‘‘In the fourth year of the 202nd Olympiad, there was an extraordinary eclipse of the sun: at the sixth hour, the day was turned into dark night, so that the stars in heaven were seen ; and there was an earthquake in Bithynia, which overthrew many houses in the city of Nice.” This is the substance of what Phlegon is reputed to have said on this subject : —hbut 1. All the authors who quote him differ, and 276 often very materially, in what they say was found in him. 2. Phlegon says nothing of Judea: what he says is, that in such an Olympiad, (some say the 102nd, others the 202nd,) there was an eclipse in Bithynia, and an earthquake at Nice. 3. Phlegon does not say that the earthquake happened at the time of the eclipse. 4. Phlegon does not intimate that this darkness was extraordinary, or that the eclipse happened at the full of the moon, or that it lasted three hours. These cir- cumstances could not have been omitted by him, if he had known them. 5. Phlegon speaks merely of an ordinary, though perhaps total, eclipse of the sun, and cannot mean the darkness mentioned by the evangelists. 6. Phlegon speaks of an eclipse that happened in some year of the 102nd, or 202nd Olympiad ; and therefore little stress can be laid on what he says as applying to this event. : The quotation from THattus, made by Arricanus, found in the Chronicle of Syncexuus, s “bx Eli, Eli, lamah dzabthani, in the words, Ηλι, Ηλι, λαμα σαβαχϑανι, Eli, Eli, lama sabachthani. And St. Mark comes nearest the Syriac, chap. xv. 34, auras 1S va X ca Alohi, Alohi, Umono shebachtheni, in the words E2wi, Ἑλωϊ, λαμμα σαβαχϑανι, Eloi, Eloi, lamma sabachthani. It is worthy of note, that a Hebrew MS. of the twelfth century, instead of 21} azabthani, forsaken me, reads ΠΣ shechachthani, FoRGOTTEN me. This word makes a very good sense, and comes nearer to the sabachthani of the evangelists. It may be observed also, that the words, Why hast thou rorGoTTEN me ? are often used by David and others, in times of op- pression and distress. See Psa. xlii. 9. Some have taken occasion from these words to de- preciate the character of our blessed Lord. “ They are unworthy,” say they, ‘of a man who suffers, conscious of his innocence, and argue imbecility, im- patience, and despair.” This is by no means fairly deducible from the passage. However, some think that the words, as they stand in the Hebrew and Syriac, are capable of a translation which destroys all objections, and obviates every difficulty. The parti- ele 75 lamah, may be translated, to what—to whom —to what kind or sort—to what purpose or profit : Gen. xxv. 32; xxxii. 29; xxxiii. 15; Job ix. 29; Jer. vi 20; xx. 18; Amos y. 18; and the verb 31} ἄταν signifies to leave—to deposit—to commit to the eare of. See Gen. xxxix. 6; Job xxxix. 11; Psa. x. 14, and Jer. xlix. 11. The words, taken in this 1 XXVII. they give him vinegar to drink «Sie A. M. 4033. 48 And straightway one of them Αι 408 ran and took ἃ sponge, ? and An. Olymp. 5 " CCIL 1. filled it with vinegar, and put Luke xxiii. 36; John xix. 29. way, might be thus translated: My God! my God! to what sort of persons hast thou left me? The words thus understood are rather to be referred to the wicked Jews than to our Lord, and are an exclamation indica~ tive of the obstinate wickedness of his crucifiers, who steeled their hearts against every operation of the Spirit and power of God. See Ling. Brit. Reform. by B. Martin, p. 36. Through the whole of the Sacred Writings, God is represented as doing those things which, in the course of his providence, he only permits to be done ; therefore, the words, to whom hast thou left or given me up, are only a form of expression for, “ How asto- nishing is the wickedness of those persons into whose hands I am fallen!” If this interpretation be admitted, it will free this celebrated passage from much embar- rassment, and make it speak a sense consistent with itself, and with the dignity of the Son of God. The words of St. Mark, chap. xv. 34, agree pretty nearly with this translation of the Hebrew: Eve τὶ pe ἐγκατιλεπες; To what [sort of persons, understood] hast thou left me? A literal translation of the pas- sage in the Syriac Testament gives a similar sense : Ad quid dereliquistime? “To what hast thou aban- doned me?” And an ancient copy of the old Itala version, a Latin translation before the time of St. Jerome, renders the words thus: Quare me in op- probrium dedisti? ‘Why hast thou abandoned me to reproach 1" Tt may be objected, that this can never agree with the ivati, why, of Matthew. To this it is answered, that ἑνατι must have here the same meaning as εἰς τὶ —as the translation of 709 Jama; and that, if the meaning be at all different, we must follow that evan- gelist who expresses most literally the meaning of the original : and let it be observed, that the Septuagint often translate 709 by ἱνατε instead of εἰς τί, which evidently proves that it often had the same meaning. Of this criticism I say, Valet quod valet, Let it pass for no more than it is worth: the subject is difficult. But whatever may be thought of the above mode of interpretation, one thing is certain, viz. That the words could not be used by our Lord in the sense in which they are generally understood. This is suffi- ciently evident ; for he well knew why he was come unto that hour; nor could he be forsaken of God, in whom dwelt all the fulness of the Godhead bodily. The Deity, however, might restrain so much of its consolatory support as to leave the human nature fully sensible of all its sufferings, so that the consolations might not take off any part of the keen edge of his passion ; and this was necessary to make his suffer- ings meritorious. And it is probable that this is all that is intended by our Lord’s quotation from the twenty-second Psalm. Taken in this view, the words convey an unexceptionable sense, even in the common translation. Verse 47. This man calleth for Elias.) Probably 277 Christ gives up the ghost. A. O83. it on a reed, and gave him to An. Olymp. drink. 49 The rest said, Let be, let us see whether Elias will come to save him. 50 «Jesus, when he had cried again with a oud voice, yielded up the ghost. 51 Ἵ And behold, *the veil of the temple ST. MATTHEW. Extraordinary occurrences i : A.M. 4033. was rent in twain from the top to anal the bottom; and the earth did quake, An. Olymp. CCII. 1. and the rocks rent ; τς. 52 And the graves were opened; and many bodies of the saints which slept arose, 53 And " came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 4 Mark xv. 37; Luke xxiii. 46. Exod. xxvi. 31 ; 2 Chron. iii. 14; Mark xv. 38; Luke xxiii. 45.—* Chap. xxvi. 53; Acts x. 41. these were Hellenistic Jews, who did not fully under- stand the meaning of our Lord’s words. Elijah was daily expected to appear as the forerunner of the Messiah, whose arrival, under the character of a mighty prince, was generally supposed to be at hand throughout the east. See Mal. ii. 23; Matt. 11. 2—4; xvii. 10-12. Verse 48. Took a sponge] This being the most convenient way to reach a liquid to his mouth; ted it on a reed, that they might be able to reach his lips with it. This reed, as we learn from St. John, was a stalk of hyssop, which, in that country, must have grown to a considerable magnitude. This appears also to have been done in mercy, to alleviate his suf- ferings. See ver. 34. Verse 49. After this verse, BCL and five others add, Another, taking a spear, pierced his side, and there came out blood and water. Several of the fathers add the same words here: they appear, however, to be an interpolation from John xix. 34. Verse 50. Yielded up the ghost.] Αφηκε τὸ mvevpa, He dismissed the spirit. He himself willingly gave up that life which it was impossible for man to take away. It is not said that he hung on the cross till he died through pain and agony ; nor is it said that his bones were broken, the sooner to put him out of pain, and to hasten his death; but that himself dismissed the soul, that he might thus become, not a forced sacrifice, but a free-will offering for sin. Now, as our English word ghost, from the Anglo- Saxon gart gast, an inmate, imhabitant, guest, (a casual visitant,) also a spirzt, is now restricted among us to the latter meaning, always signifying the wm- mortal spirit or soul of man, the guest of the body ; and as giving up the spirit, ghost, or soul, is an act not proper to man, though commending it to God, in our last moments, is both an act of faith and piety ; and as giving up the ghost, i. e. dismissing his spirit from his body, is attributed to Jesus Christ, to whom alone it is proper, I therefore object against its use in every other case. Every man, since the fall, has not only been lable to death, but has deserved it; as all have forfeited their lives because of sin. Jesus Christ, as born im- maculate, and having never sinned, had not forfeited his life, and therefore may be considered as naturally and properly immortal. No man, says he, taketh it, my life, from me, but I lay it down of myself: Ihave power to lay it down,and I have power to take it again; therefore doth the Father love me, because I lay down my life that I might take it again, John x. 17, 18. Hence we rightly translate Matt. xxvii. 50, αφηκε τὸ 278 πνευμα, he gave up the ghost; i. 6. he dismissed his spirit, that he might die for the sin of the world. The Evangelist St. John (xix. 30) makes use of an ex- pression to the same import, which we translate in the same way: παρεδωκε τὸ πνεῦμα, he delivered up his spirit. We translate Mark xv. 37, and Luke xxiii. 46, he gave up the ghost, but not correctly, because the word in both these places is very different— εξεπνευσε, he breathed his last, or expired; though in the latter place, Luke xxiii. 46, there is an equivalent expression—O Father, into thy hands, παρατιθεμαι τὸ πνευμα μου, I commit my spirit; i. e. I place my soul in thy hand: proving that the act was his own; that no man could take his life away from him; that he did not die by the perfidy of his disciple, or the malice of the Jews, but by his own free act. Thus HE LAID ῬΟΥ͂Ν his life for the sheep. Of Ananias and Sapphira, Acts v. 5, 10, and of Herod, Acts xii. 23, our trans- lation says, they gave up the ghost ; but the word in both places is εξεψυξε, which simply means to breathe out, to expire, or die: but in no case, either by the Septuagint in the Old, or any of the sacred writers in the New Testament, is adnxe τὸ mvevua, or παρεδωκε to πνεῦμα, he dismissed his spirit, or delivered up his spirit, spoken of any person but Christ. Abraham, Isaac, Ishmael, Jacob, &c., breathed their last ; Ana- nias, Sapphira, and Herod, expired; but none, Jesus Christ excepted, gave up the ghost, dismissed, or de- livered up his own spirit, and was, consequently, free among the dead. Of the patriarchs, &c., the Septua- gint use the word ἐκλείπων, failing ; or κατεπαυσεν, he ceased, or rested. Verse 51. The veil of the temple was rent] That is, the veil which separated the holy place, where the priests ministered, from the holy of holies, into which the high priest only entered, and that once a year, to make a general expiation for the sins of the people. This vending of the veil was emblematical, and pointed out that the separation between Jews and Gentiles was now abolished, and that the privilege of the high priest was now communicated to all mankind: aLn might henceforth have access to the throne of grace through the one great atonement and mediator, the Lord Jesus. See this beautifully illustrated in Heb x. 19, 20, 21, 22. Verse 52. And the graves were opened) By the earthquake ; and many bodies of saints which slept, i. e. were dead, sleep being a common expression for death in the Scriptures. Verse 53. And came out of the graves after his re- surrection| Not BEForE, as some have thought, for Christ was himself the First Fruits of them who 1 He τ5 acknowledged to be the CHAP. AM ‘so* 64. * Now when the centurion, and An, Olymp. they that were with him, watching — Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. 55 And many women were there beholding afar off, “which followed Jesus from Galilee, ministering unto him : 56 * Among which was Mary Magdalene, t Ver. 36; Mark xv. 39; Luke xxiii. 47. “Luke viii. 2, 3. slept, 1 Cor. xv. 20. The graves were opened at his death, by the earthquake, and the dodies came out at his resurrection. And appeared unto many.|] Thus establishing the truth of our Lord’s resurrection in particular, and of the resurrection of the body in general, by many wit- nesses. Quesnel’s reflections on these passages may be very useful. “1. The veil being rent shows that his death is to put an end to the figurative worship, and to establish the true religion. 2. The earthquake, that this dispensation of the Gospel is to make known through the earth the judgments of God against sin and sinners. 3. The rocks being rent declare that the sacrifice of Christ is to make way for the grace of re- pentance. 4. The graves being opened, that it is to destroy the death of sin, and confer the life of grace on sinners. 5. The rising of the bodies of the saints shows that this death of Christ is to merit, and his Gospel pudlish, the eternal happiness of body and soul for all that believe in his name.” It is difficult to account for the transaction mention- ed in verses 52 and 53. Some have thought that these two verses have been introduced into the text of Matthew from the gospel of the Nazarenes; others think that the simple meaning is this :—by the earth- quake several bodies that had been buried were thrown up and exposed to view, and continued above ground till after Christ’s resurrection, and were seen by many persons in the city. Why the graves should be open- ed on Friday, and the bodies not be raised to life till the following Sunday, is difficult to be conceived. The place is extremely obscure. Verse 54. The centurion] The Roman officer who superintended the execution, called centurio, from cen- tum, a hundred, because he had the command of one hundred men. Truly this was the Son of God.| An innocent, holy, and Divine person ; and God thus shows his dis- approbation of this bloody tragedy. It is not likely that this centurion had any knowledge of the expec- tation of the Jews relative to the Messiah, and did not use the words in this sense. A son of God, as the Romans used the term, would signify no more than a very eminent or Divine person; a hero. Verse 55. Many women} To their everlasting honour, these women evidenced more courage, and affectionate attachment to their Lord and Master, than the disciples did, who had promised to die with him rather than forsake him. Beholding afar off] At a distance—aro μακροθεν. 1 XXVII. Son of God by the centurion and Mary the mother of James and 4,™. 4033. Joses, and the mother of Zebedee’s An. Olymp children. ee 57 $1 * When the even was come, there came arich man of Arimathea, named Joseph, who also himself was Jesus’ disciple : 58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. x ¥ Mark xv. 40.—w Mark xy. 42; Luke xxiii. 50; John xix. 38. Though this expression may be understood to refer, rather to the distance from which they came, (viz. from Galilee,) than the distance they stood from the cross; yet, as all malefactors were crucified naked, perhaps this may account for the distance at which these modest women stood. Verse 56. Mary Magdalene] She probably had her name from Magdala, a village or district in Lower Galilee. See chap. xv. 39. Some think she was called Magdalene from 84731 magdala, which signi- fies a plaiter of hair. See Lightfoot. Mary the mother of James] She was mother of him called James the lesser, or junior, who was son of Alpheus or Cleopas—see chap. x. 3; Mark xv. 40; John xix. 25; and she was sister to the holy virgin. Thus it appears that there were four remarkable Marys mentioned in the Gospels. 1. Mary the Virgin, wife of JosepH. 2. Mary Satome, her sister, wife of Cleopas, John xix. 25. 3. Mary Macpatene, or Mary of Magdala; and, 4. Mary, the sister of Mar- tha and Lazarus, John xi. 1. Though Baronius as- serts, and Lightfoot is of the same opinion, that Mary Magdalene, and Mary, the sister of Martha and Laza- rus, was one and the same person. It is difficult to ascertain and distinguish these women where their names occur in the Gospels, so many being called by the name of Mary. Joses| Several MSS. and versions read Joseph. Verse 57. When the even] This must have been about three o’clock, or a little after; for our Lord having expired about three o’clock, ver. 46, and the Jewish passover beginning about four, it was neces- sary that Joseph, who would not fail to eat the pass- over at the usual time, should have obtained and bu- ried the body of Christ some time before four o’clock. But such was the general consternation, occasioned by the prodigies that took place on this most awful ocea- sion, that we may safely conjecture that nothing was done in order, and perhaps the pas#ver itself was not eaten at the usual hour, if at all, that day. See at the end of the preceding chapter. A rich man] He was a counsellor of the great San- hedrin, Luke xxiii. 50; and, from the accounts given of him by the evangelists. we learn that he was a man of the greatest respectability. He now acted a more honourable part than all the disciples of our Lord. He was of Arimathea, or Rama, in the tribe of Benjamin, Matt. ii. 17, but lived ordinarily in Jerusalem, as be- ing a member of the great council. Verse 58. Begged the body| That he might bury 279 Joseph of Arimathea begs ah eee: 59 And when Joseph had taken An. Olymp. the body, he wrapped it in a clean ὉΠ .. pee dimen’ cloths 60 And * laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. : 61 And there was Mary Magdalene, and ST. MATTHEW. the body ana burtes at itti : A. M. 4033 the other Mary, sitting over against 4," 40 the sepulchre. An. Olymp. 62 4 Now the next day that fol- κος lowed the day of the preparation, the chief priests and Pharisees came together unto Pilate, 63 Saying, Sir, we remember that that deceiver said, while he was yet alive, ¥ After three days I will rise again. xJsa. 111. 9—y Chap. xvi. 21; xvii. 23; xx. 19; xxvi. 61; Mark viii. 31; x. 34; Luke ix. 22; xviii. 33 ; xxiv. 6,7; Johnii. 19. it honourably ; otherwise, by the Jewish customs, he would have either been burned, or buried in the com- mon place appointed for executed criminals. Verse 59. Wrapped it ina clean linen cloth] The Jews, as well as the Egyptians, added spices to keep the body from putrefaction, and the linen was wrapped about every part to keep the aromatics in contact with the flesh. From John xix. 39, 40, we learn that a mixture of myrrh and aloes of one hundred pounds’ weight had been applied to the body of Jesus when he was buried. And that a second embalmment was in- tended, we learn from Luke xxiii. 56, and xxiv. 1, as the hurry to get the body interred before the Sabbath did not permit them to complete the embalming in the first instance. See an account of the mode of embalm- ing among the Egyptians, in the note on Gen. ]. 2, and 26. Verse 60. Laid it in his own new tomb| To all hu- man appearance the body of Christ must have had the same burial-place with those of the two robbers, as he was numbered with the transgressors, and suffered with them; for then he was a sacrifice, bearing the sin of the world in his own body on the tree ; but now the sacrifice is offered, the atonement made and ac- cepted, he is no longer to be enrolled with the trans- gressors, and, according to a prophecy delivered near- ly seven hundred years before that time, he is to have the burying-place of a rich man. See Isa. lili. 9, 10. Had our Lord been buried in the common burial-ground of the malefactors, his resurrection could not have been so distinctly remarked, as the chief priests would ne- ver have thought of sealing the stone there, or setting a watch ; but now that the body is got into the hands of a friend, they judge it necessary to make use of these precautions, in order, as they said, to prevent imposture ; and from this very circumstance the resur- rection of Christ had its fullest evidence, and was put beyond the power of successful contradiction. What a number of objections would not human prudence have made to Joseph’s conduct, had he consulted it on this oceasion! It would have represented to him that, “this was to expose himself, to bring himself into trouble, to render himself suspected, to put himself out of all capacity of doing good, to ruin himself irrecover- ably; and now it could do no good to his teacher—he is now dead, and needs no longer any office of kind- ness from men.” There is, sometimes in our whole life, but one opportunity in which God designs sig- nally to employ us; and, through our general back- wardness to every good work, we are for reserving ourselves to other opportunities, in which God neither ~equires nor will accept our services. 280 Rolled a great stone to the door) Some are of opi- nion that this tomb was cut down into the rock, per pendicularly from the surface ; and that the great stono spoken of here covered over the entrance to it. The stone, no doubt, was intended to secure the place as much as possible. Verse 61. Mary Magdalene, and the other Mary] The mother of James and Joses, ver. 56. The mother of our Lord had probably, by this time, been taken home to the house of John. See John xix. 26, 27. Sitting over against the sepulchre.| These holy women, filled with that love to their Lord which death cannot destroy, cleaved to him in life, and in death were not divided. They came to the grave to see the end, and overwhelmed with sorrow and anguish, sat down to mourn. Verse 62. The next day] This was the seventh, or Saturday, and might be what we should term the evening of the sixth, or Friday, because the Jews always ended their day when the sun set, and then be gan the next. That followed the day of the preparation] That 1s, of the Sabbath. The victuals, &c., which were to be used on the Sabbath by the Jews, were always pre- pared the preceding evening before the sun set. It is of this preparation that the evangelist speaks here ; and it is the same which is mentioned by Mark, chap. xv. 42; by Luke, chap. xxiii. 54; and by John, chap. xix. 31. But there was another preparation which happened in the same day: viz. The preparation of the passover ; this began about twelve o'clock, and continued till four, the time in which they ate the pas. chal lamb. See John xix. 14. Verse 63. Sir, we remember, &c.| While these wicked men are fulfilling their own vicious counsels, they are subserving the great cause of Christianity. Every thing depended on the resurrection of Chnist ; if it did not appear that he rose from the dead, then the whole system was false, and no atonement was made. It was necessary therefore that the chief priests, &c., should make use of every precaution to prevent an imposture, that the resurrection of Christ might have the fullest evidence to support it. See on ver. 60. The word Κυριε is here very properly translated sir, which, in many other places, is as improperly translated Lord. When a Roman is the speaker, or the person addressed, Kupie should always be translated sir; when strangers address our Lord, the word is a title of civil respect, and should, in general, be translated in the same way. After three days I will rise again.] This they pro bably took from his saying, Destroy this temple, and 1 Early in the morning A.M. 4033. 64 Command therefore that the An, Gly. sepulchre be made sure until the - third day, lest his disciples come by night, and steal him away, and say unto the people, * He is risen from the dead; so the last error shall be worse than the first. 2 John xi. 48, &c.; xii. 32; 2 Thess. ii. 11. in three days Iwill build it up. If so, they destroyed, by their own words, the false accusation they brought against him to put him to death; then they perverted the meaning, now they declare it. Thus the wise are taken in their own craftiness. Neither the devil nor his servants ever speak truth, but when they expect to accomplish some bad purpose by it. Verse 64. Lest his disciples come by night] Nvxtoc, by night, is wanting in ten of the uncial MSS., and in several others, and in most of the versions. Erasmus, Aldus, Bengel, and Boghard, with Griesbach, leave it out of the text. Verse 65. Ye have a watch] The Jews had a corps of Roman troops, consisting of several companies, as a guard for the temple, Acts iv. 1. These companies mounted guard by turns, see Luke xxii. 4. Some of these companies, which were not then on duty, Pilate gave them leave to employ to watch the tomb. Verse 66. Made the sepulchre sure, sealing the stone, and setting a watch.| Or rather, made the tomb secure by the guard, and by sealing the stone. I follow Kypke, in construing μετα τῆς κουστωδιας, with ἡσφαλι- σαντο. The guard was to take care that the disciples should not steal him away; and the seal, which was probably the seal of the governor, was to prevent the guards from being corrupted so as to permit the theft. So every thing was done which human policy and prudence could, to prevent a resurrection, which these very precautions had the most direct tendency to authenticate and establish, How wonderful are the wisdom and goodness of God !—and how true is it, that there is neither might nor counsel against him! 1. The death of Christ was ordered, so as to be wit- nessed by thousands ; and if his resurrection take place, CHAP. XXVIII. women come to the sepulchre. 65 Pilate said unto them, Ye have 4,™, 4033. a watch: } An. Olymy go your way, make zt as eke sure as ye can. --Ξ--- 66 So they went and made the sepul- chre sure, “sealing the stone, and setting a watch. @ Dan. vi. 17. it must be demonstrated; and it cannot take place without being incontestable, such are the precautions used here to prevent all znposture. 2. The more the circumstances of the death of Christ are examined, the more astonishing the whole will appear. The death is uncommon—the person uncommon—and the object uncommon ; and the whole is grand, majestic, and awful. Nature itself is thrown into unusual action, and by means and causes wholly supernatural. In every part, the finger of God most evidently appears. 3. How glorious does Christ appear in his death! Were it not for his thirst, his exclamation on the cross, and the piercing of his side, we should have found it difficult to believe that such a person could ever have entered the empire of death; but the divinity and the manhood equally appear, and thus the certainty of the atonement is indubitably established. 4. But who can reflect on the state of the poor disciples, during the whole of the time in which our blessed Lord lay under the empire of death, without sharing their sorrows! When he expired on the cross their expectation was cut off; and when his body was laid in the grave their hopes were buried ; and nothing but the resurrection of Christ from the dead could have given a resurrection to their hopes. It is true they had heard him say that he would rise again the third day ; but in this it is evident their faith was very im- perfect ; and the uncertainty, perplexity, anxiety, and distress which they in consequence must have suffered, can neither be described nor imagined. Though we know the glorious result, yet who can help sympathizing with the pious father, the virgin mother, and the dis- consolate disciples ! CHAPTER XXVIII. The resurrection of Christ declared by an angel to the two Marys at the sepulchre, 1-6. missioned to announce this to the disciples, 7. meet the disciples in Galilee, 8-10. taken place, 11. they slept, 12-15. They are com- They go, and are met by Christ himself, who promises to The watch go inte the city, and report to the chef priests what had They give them money, to say that his disciples had stolen the body by night, while Christ meets the eleven disciples n a mountain of Galilee, 16, 17. He gives them a commission to preach the Gospel throughout the earth; to baptize in the name of the Father, and of the Son, and of the Holy Ghost ; and promises to be with them to the end of the world, 18-20. ee JN the *end of the sabbath, as it An. Olymp. began to dawn toward the first CII. 1. —_—— day of the week, came Mary Mag a Mark xvi. 1; Luke xxiv. 1; John xx. 1. NOTES ON CHAP. XXVIII. Verse 1. In the end of the Sabbath] Owe de σαβ- Batu. After the end of the week: this is the trans- 1 dalene, ἢ and the other Mary, to see A; ™ 4038. the sepulchre. An. Olymp. 2 And, behold, there “ was a great : CIL1 © Or, had been. > Chap. xxvii. 56. lation given by several eminent critics; and in this way the word ove is used by the most eminent Greek writers. Thucydides, lib. iv. chap. 93, τῆς ἡμέρας obe 281 An angel declares A. Μ. 4033. ‘ a ap a3. earthquake : for “the angel of the An. Biv. Lord descended from heaven, and -————__ came and rolled back the stone from the door, and sat upon it. 3 ° His countenance was like lightning, and his raiment white as snow: 4 And for fear of him the keepers did shake, and became as dead men. 5 And the angel answered and said unto the ST. MATTHEW. the resurrection of Christ women, Fear not ye: for I know pn that ye seek Jesus, which was An. Olymp. crucified. pe ΟΝ 6 He is not here: for he is risen, ‘as he said. Come, see the place where the Lord lay. 7 And go quickly, and tell his disciples that he is risen from the dead ; and, behold, he go- eth before you into Galilee ; there shall ye see him: lo, I have told you. 4 See Mark xvi. 5; Luke xxiv. 4; John xx. 12. ε Dan. x. 6. Plutarch, ope των βασιλεως xpovwr—after the times of the king. Philostratus, owe των Tporxov—afler the Trojan war. See Rosen- miiller. In general the Jews divided their natural day, which consisted of twenty-four hours, into day and night. Their artificial day began at the rising and ended at the setting of the sun; all the rest of the time, from the setting to the rising of the sun, they termed night: hence the same word, in Hebrew, sig- nifies both evening and night. Gen. i. 5; Mark vi. 47. Matthew has employed the word in this extensive sense here, pointing out the latter part of the Jewish night, that which immediately preceded the rising of the sun, and not that first part which we call the evening. The transaction mentioned here evidently took place early on the morning of the ¢hird day after our Lord’s cru- eifixion ; what is called our Sunday morning, or first day of the next week. Came—to see the sepulchre.| That is, they set out at this time in order to visit the tomb of our Lord, and also to weep there, John xi. 31, and to embalm the body of our Lord, Luke xxiv. 1. St. Matthew omits Mary Salome, mentioned by Mark; and Joanna, the wife of Chuza, Herod’s steward, mentioned by Luke. The other Mary was the wife of Cleopas, and mother of James and Joses, mentioned before, chap. xxvii. 56. Were not Mary and Salome two distinct persons ἢ Verse 2. A great earthquake] Σείσμος, a shaking or commotion of any kind: probably the word means no more than the confusion caused among the guards by the angel’s appearance. All this had taken place be- fore the women reached the sapulchre. The angel of the Lord descended from heaven] Matthew is very particular in this, to show that the word angel is not to be taken in the sense of an ordi- nary messenger, who might have come from Joseph of Arimathea, or from any other ; but in the sense of an extraordinary messenger, who descended from Gop, out of heaven, for this very purpose. It is likely that the angel had descended, rolled away the stone, and was sitting on it, before the women reached the tomb. Verse 3. His countenance] His appearance, ἡ wea or, his face, for so the word is used in some of the bast Greek writers. It seems, from Mark xvi. 5, that this angel had assumed the appearance of a young man. Like lightning] Coruscations of glory continually flaming from his face. This might produce the con- fusion mentioned verse 2. Eis raiment white as snow] He was clothed in gar- 282 nv—the day was ended. auTey ; £ Chap. xii. 40; xvi. 21; xvii. 23; xx. 19s Chap. xxvi. 32; Mark xvi. 7. ments emblematical of the glad tidings which he came to announce. It would have been inconsistent with the message he brought, had the angel appeared in dlack robes, such as those preposterously wear who call themselves his successors in the ministry of a once suffering, but now risen and highly exalted, Saviour. But the world is as full of nonsense as of sin; and who can correct and bring it to reason and piety 2 Verse 4. The keepers—became as dead men.] God can, by one and the same means, comfort his servants, and terrify his enemies. The resurrection of Christ is a subject of terror to the servants of sin, and a subject of consolation to the sons of God; because it is a proof of the resurrection of both, the one to shame and everlasting contempt—the other to eternal glory and joy. Verse 5. I know that ye seek Jesus] Speaking after the manner of men, these women deserved to be the first witnesses of the resurrection of Christ: during life they ministered to him, and in death they were not divided. They attended him to the cross, notwith- standing their attachment to him exposed them to the most imminent danger; and now they come to watch and weep at his roms. ‘The common opinion is, that women are more fickle and less courageous than men. The reverse of this I believe to be the truth, in those who are thoroughly converted to God; and who, pre- viously to conversion, whether man or woman, can be trusted in any case 7 Verse 6. Come, see the place] The tomb in which our Lord was laid was no doubt like the rest of the Jewish burying places, a receptacle for the several dead of a whole family, divided into separate niches, where each had his place. Come and see the place—was tanta- mount to, Come and see the niche in which he was laid—it is now empty; nor was there any other body in the place, for the tomb was a new one, in which no man had ever been laid, John xix. 41; so there could be no deception in the case. Verse 7. Go quickly and tell his disciples] Thus these faithful women proclaim the Gospel to those who were afterwards to be the teachers of the whole human race! Behold what honour God puts upon those who persevere in his truth, and continue to acknowledge him before men! That he is risen from the dead] There is a remark: able saying of R. Judah Hakkodesh, which some critics quote on this subject: ‘‘ After THREE Days the βοῦν of the Messiah shall reTurn to its body, and he shal Go ouT of that stone in which he shall be evrirn ” 1 Jesus meets the women as CHAP. A, M4033. 8. Απά they departed quickly from An, Olymp. the sepulchre with fear and great a joy; and did run to bring his dis- ciples word. 9 Ἵ And as they went to tell his disciples, behold, " Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. 10 Then said Jesus unto them, Be not afraid : go, tell ‘ my brethren that they go into Galilee, and there shall they see me. (11 Ἵ Now when they were going, behold, XXVIII. they go to tell the disciples. some of the watch came into the 4,™, 103%. city, and showed unto the chief Aa, Ose. priests all the things that were done. 12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the: soldiers, 13 Saying, say ye, His disciples came by night, and stole him away while we slept. 14 And if this come to the governor’s ears, we will persuade him, and secure you. 15 So they took the money, and did as they were taught: and this saying is commonly re h See Mark xvi. 9; John xx. 14. Goeth before you into Galilee} As himself promised, chap. xxvi. 32. Verse 8. They departed quickly from the sepulchre] At the desire of the angel they went into the tomb, to have the fullest certainty of the resurrection. Fear and great joy| Fear, produced by the appear- ance of this glorious messenger of God; and great joy occasioned by the glad tidings of the resurrection of their Lord and Master. At the mention of unexpected good news, fear and joy are generally intermingled. Vix sum apud me, ita animus commotus est metu, Spe, gaudio, mirando hdc tanto, tam repentino bono. Terent. Andr. v. 945. “1 am almost beside myself, my mind is so agitated with fear, hope, and joy, at this unexpected good news.” Verse 9. And as they went to tell his disciples] This clause is wanting in the Codex Vatican, and Co- dex Beza, and in twenty others, and in most of the versions. The omission is approved by Mill, Bengel, and Schmid. Griesbach leaves it in the text with a note of doubtfulness. It appears to be superfluous. To connect this with the next clause, the particle καὶ, and, is obliged to be suppressed in all the translations. Γ think the verse should begin with, And behold he goeth, &c., and the former clause be suppressed. Pro- babiliter delenda, says Professor White, in his Crisews Griesbachiane, speaking of the preceding words. Jesus met them] Christ bestows his graces and con- solations by degrees, first by his angels, and then by himself. He does not reveal himself to incredulous and disobedient souls; he appears not even to those women till he has tried their faith and obedience by his ministering angels. All hail.| Anglo-Saxon, hale peye ze, Health be to you! Xatpere, Be ye safe, rejoice. And they held him by the feet, and worshipped him.] This kind of reverence is in daily use among the Hin- doos : when a disciple meets his religious guide in the public streets, he prostrates himself before him, and, taking the dust from his teacher's feet, rubs it on his jorehead, breast, δα. See Warn’s Customs. Verse 10. Be not afraid] They were seized with fear at the sight of the angel; and this was now re- newed by this unexpected appearance of Christ. See the note on ver. 8. Go, tell my brethren] This is the first time our i See John xx. 17; Rom. viii. 29; Heb. ii. 11. Lord called his disciples by this endearing name : they no doubt thought that their Lord would reproach them with their past cowardice and infidelity ; but, in speak- ing thus, he gives them a full assurance, in the most tender terms, that all that was passed was as buried for ever. Verse 11. Some of the watch] Or guards. Proba- bly the rest still remained at the tomb, waiting for orders to depart, and had sent these to intimate to their employers the things that had taken place. Verse 12. With the elders] That is, the senators of the great Sanhedrin or Jewish council of state, else- where called the elders of the people ; they could now meet, as the Sabbath was over. Verse 13. His disciples came by night] This was as absurd as it was false. On one hand, the terror of the disciples, the smallness of their number (only eleven ;) and their almost total want of faith; on the other, the great danger of such a bold enterprise, the number of armed men who guarded the tomb, the au- thority of Pilate and of the Sanhedrin, must render such an imposture as this utterly devoid of credit. Stole him away while we slept.| Here is a whole heap of absurdities. Ist. Is it likely that so many men would all fall asleep, in the open air, at once? Qdly. Is it at all probable that a Roman guard should be found off their watch, much less asleep, when it was instant death, according to the Roman military laws, to be found in this state? 3dly. Could they be so sound asleep as not to awake with all the noise which must be necessarily made by removing the great stone, and taking away the body? 4thly. Is it at all likely that these disciples could have had time sufficient to do all this, and to come and return, without being per- ceived by any person? And 5thly. If they were asleep, hew could they possibly know that it was the disciples that stole him, or indeed that any person or persons stole him ‘—for, being asleep, they could see no person. From their own ¢estimony, therefore, the resurrection may be as fully proved as the theft. Verse 14. If this come to the governor’s ears] Pi- late— we will persuade him that it is for his own inte- rest and honour to join in the deception; and we will render you secure—we will take care that you shall not suffer that punishment for this pretended breach of duty which otherwise you might expect. Verse 15. Until this day.] That is to say, the time 283 Jesus meets his disciples. A. M- 403. ported among the Jews until this a Quer. day.) ——— 16 4 Then the eleven disciples went away into Galilee, into a mountain * where Jesus had appointed them. 17 And when they saw him, they worshipped him: but some doubted. k Chap. xxvi. 32 ; ver. 7——! Dan. vii. 13, 14; chap. x1. 27; xvi. 28; Luke i. 32; x. 22; John iii. 35; v.22; xill.3; xvii. 2; Acts ii. 36; Rom. xiv. 9; 1 Cor. xv. 27; Eph. i. 10, 21; Phil. ii. 9, 10; in which Matthew wrote his Gospel; which is sup- posed by some to have been eight, by others eighteen, and by others thirty yearsafter our Lord’s resurrection. Verse 16. Then the eleven disciples went] When the women went and told them that they had seen the Lord, and that he had promised to meet them in Gali- lee. From the eleventh to the fifteenth verse inclu- sive, should be read in a parenthesis, as the sixteenth verse is the continuation of the subject mentioned in the tenth. Verse 17. But some doubted.| That is, Thomas only at first doubted. The expression simply intimates, that they did not all believe at that time. See the same form noticed on chap. xxvi. 8, and chap. xxvii. 44. Verse 18. And Jesus came and spake unto them] It is supposed by some that the reason why any doubted was, tnat when they saw Jesus at first, he was at a distance ; but when he came up, drew near to them, they were fully persuaded of the identity of his person. All power is given unto me] Or, All authority in heaven and upon earth is given unto me. One fruit of the sufferings and resurrection of Christ is repre- sented to be, his having authority or right in heaven to send down the Holy Spirit—to raise up his follow- ers thither—and to crown them in the kingdom of an endless glory : in earth, to convert sinners ; to sanctify, protect, and perfect his Church; to subdue all nations to himself; and, finally, to judge all mankind. If Jesus Christ were not equal with the Father, could he have claimed this equality of power, without being guilty of impiety and blasphemy? Surely not; and does he not, in the fullest manner, assert his Godhead, and his equality with the Father, by claiming and pos- sessing all the authority in heaven and earth ‘—1i. 6. all the power and authority by which both empires are governed ? Verse 19. Go ye therefore] Because I have the authority aforesaid, and can send whomsoever I will to uo whatsoever I please :—teach, μαθητευσατε, make aisciples of all nations, bring them to an acquaintance with God who bought them, and then baptize them in the name of the Father. It is natural to suppose that adults were the first subjects of baptism; for as the Gospel was, in a peculiar manner, sent to the Gentiles, tuey must hear and receive it, before they could be expected to renounce their old prejudices and idolatries, and come into the bonds of the Christian covenant. But, certainly, no argument can be drawn from this concession against the baptism of children. When the Gentiles and Jews had received the faith and bless- ings of the Gospel, it is natural enough to suppose they 284 ST. MATTHEW. Their commission. 18 “Ἵ And Jesus came and spake 4, ™. 4033. unto them, saying, ! All power is _ Oiay- given unto me in heaven and in : earth. 19 ™Go ye therefore, and * teach ° all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost : Heb. i. 2; ii. 8; 1 Pet. iii, 22; Rev. xvii. 14——™ Mark xvi. 15. Ὁ 15. lil. 10; Luke xxiv. 47; Acts ii. 38, 39; Rom. x. 18; Col. ifs 22 © Or, make disciples, or, Christians of all nations. should wish to get their children incorporated with the visible Church of Christ ; especially if, as many pious and learned men have believed, baptism succeeded to cireumcision, which I think has never yet been dis- proved. The apostles knew well that the Jews not only circumcised the children of proselytes, but also baptized them ; and as they now received a commission to teach and proselyte all the nations, and baptize them in the name of the holy Trinity, they must necessarily understand that infants were included : nor could they, the custom of their country being considered, have understood our Lord differently, unless he had, in the most express terms, said that they were not to baptize children, which neither he nor his apostles ever did. And as to the objection, that the baptized were obliged to profess their faith, and that, therefore, only adults should be baptized, there is no weight at all in it; be- cause what is spoken of such refers to those who, only at that period of life, heard the Gospel, and were not born of parents who had been Christians; therefore they could not have been baptized into the Christian faith, forasmuch as no such faith was at their infancy preached in the world. That the children and even infants, of proselytes, were baptized among the Jews, and reputed, in consequence, clean, and partakers of the blessings of the covenant, see proved at large by Weitstein, in his note on Matt. iii. 16.—See the note on chap. ili. 6, and particularly on Mark xvi. 16. In the name of the Father, &c.| Baptism, properly speaking, whether administered by dipping or sprink- ling, signifies a full and eternal consecration of the person to the service and honour of that Beimg in whose name it is administered ; but this consecration can never be made to a creature; therefore the Fa- ther, and the Son, and the Holy Spirit, are not crea- tures. Again, baptism is not made in the name of a quality or attribute of the Divine nature ; therefore the Father, and the Son, and the Holy Spirit, are not qualities or attributes of the Divine nature. The orthodox, as they are termed, have generally consi- dered this text as a decisive proof of the doctrine of the holy Trinity: and what else can they draw from it? Is it possible for words to convey a plainer sense than these do? And do they not direct every reader to consider the Father, the Son, and the Holy Spirit, as three distinet persons? ‘“ But this I can never believe.” T cannot help that—you shall not be persecuted by me for differing from my opinion. I cannot go over to you ; I must abide by what I believe to be the mean- ing of the Scriptures. Dr. Lightfoot has some good thoughts on this commission given to the apostles :—= 1 Christ's promise to be with las CHAP. A.M. 433. 20 » Teaching them to observe Ast Oyatp. all things whatsoever I have CCIL.1. commanded you: 4% and, lo, P John xiv. 14-18; Acts ii. 42; 1 Tim. vi. 14. “JT. Christ commands them to go and baptize the nations: but how much time was past before such a journey was taken! And when the time was now come that this work should be begun, Peter doth not enter upon it without a previous admonition given him from heaven. And this was occasioned hereby, that, ac- cording to the command of Christ, the Gospel was first to be preached to Judea, Samaria, and Galilee. “TI. He commands them to baptize in the name of the Father, and of the Son, and of the Holy Ghost; but among the Jews, they baptized only in the name of Jesus. See Acts ii. 38, and viii. 16, and xix. 5. For this reason, that thus the baptizers might assert, and the baptized confess, Jesus to be the true Messias ; which was chiefly controverted by the Jews. Of the same nature is that apostolic blessing, Grace and peace from God the Father, and from our Lord Jesus Christ. Where then is the Holy Ghost? He is not excluded, however he be not named. The Jews did more easily consent to the Spirit of the Messias, which they very much celebrate, than to the person of the Messias. Above all others they deny and abjure Jesus of Nazareth. It belonged to the apostles, therefore, the more earnestly to assert Jesus (to be the Messias) by how much the more yehemently they opposed him : which being once cleared, the acknowledging of the Spirit of Christ would be introduced without delay or seruple. Moses, (in Exod. vi. 14,) going about to reckon up all the tribes of Israel, goes no farther than the tribe of Levi; and takes up with that to which his business and story at that present related. In like manner, the apostles, for the present, baptize in the name of Jesus, and bless in the name of the Father and of Jesus, that thereby they might more firmly establish the doctrine of Jesus, which met with such sharp and virulent opposition; which doctrine being established among them, they would soon agree about the Holy Ghost. “TIT. Among the Jews, the controversy was about the true Messias ; among the Gentiles, about the true God. It was therefore proper among the Jews to baptize in the name of Jesus, that he might be vindi- cated to be the true Messias. Among the Gentiles, m the name of the Father, and of the Son, and of the Holy Ghost, that they might be hereby instructed in the doctrine of the true God.—Let this be particularly noted. “TV. The Jews baptized proselytes into the name of the Father, that is, into the profession of God, whom they called by the name of Father. The apos- tles baptize the Jews into the name of Jesus the Son, and the Gentiles, into the name of the Father, and of the Son, and of the Holy Ghost. “V. The Father hath revealed himself in the old covenant; the Son in the new; in human flesh by his miracles, doctrine, resurrection and ascension ; the Holy Ghost in his gifts and miracles. Thus the doc- trine of the ever blessed Trinity grew by degrees to XXVIII. = disciples to the end of the world. I am _ with A. Μ. 4033 you alway, even “Ὁ Ὧν unto the end of the world. An. Olymp. TAmion CCII.1. 4 Chap. xiii. 39-49; xxiv. 3; 2 Tim. ii. 2——rl Cor. xw. 16. full maturity. or the arriving to the acknowledg ment of which, it was incumbent upon all who pro- fessed the true God to be three in one to be baptized into his name.” Ligurroot’s Works, vol. ii. p. 274. Verse 20. Teaching them to observe all things} Men are ignorant of Divine things, and must be taught Only those can be considered as proper teachers of the ignorant who are thoroughly ins/ructed in whatsoever Christ has commanded. Persons who are entrusted with the public ministry of the word should take care that they teach not human creeds and confessions of faith, in place of the Sacred Writings; but those things, and those only, which Jesus has commanded. And, lo, Iam with you alway] καὶ ἰδου eyo μεθ᾽ tov εἰμι πάσας τας huepac—literally, Behold, I am with you every day. A minister of Christ should consider, that while his soul simply and uniformly follows Jesus, he shall be made a constant instrument of bringing many sons and daughters to glory. The dark, it is true, must be enlightened, the ignorant in- structed, the profligate reclaimed, the guilty justified, and the unholy sanctified; and who is sufficient for this work? He with whom the Son of God is every pay, and none other. Unto the end of the world.| Some translate, ἕως τῆς συντελείας Tov αἰωνος, to the end of this age ; meaning the apostolic age, or Jewish dispensation; and then they refer the promise of Christ’s presence to the working of miracles, and explain this by Mark xvi. 17-19. By my name they shall cast out demons, &c., &c. But though the words are used in this sense in several places, see chap. xiii. 39, 40, 49, and xxiv. 3, yet it is certain they were repeatedly used among the primitive ecclesiastical writers to denote the con- summation of all things; and it is likely that this is the sense in which they are used here, which the Anglo-Saxon has happily expressed: And Ic beomd eop ealle dagar oS ponulde ze-endunge—And J, be with you all days, until world ending; and this is indis- pensably necessary, because the presence and influence of Jesus Christ are essentially requisite in every age of the world, to enlighten, instruct, and save the lost. The promise takes in not only the primitive apostles, but also all their successors in the Christian ministry, as long as the earth shall endure. Amen.| This word is omitted by some of the old- est and most authentic MSS., and by some versions and fathers. When it is considered that the word amen simply means so be it! we may at once perceive that it could not be added by our Lord. For our Lord could not pray that his own will might be done, or his own promise fulfilled. The word is, therefore, utterly impertinent as a part of the sacred text, and could neither have been added by our Lord, nor by the evan- gelist. The amens at the end of the sacred books have no other authority than what they derive from the transcribers of copies; and, at best, are only to be considered as the pious wish of the writer, or of the 285 Concluding observations on Church, that the promises contained in the sacred volume may be accomplished. Indeed, it seems often to have no other meaning than our fims at the end of our books. In the MSS. and versions there are various sud- scriptions, or epigraphs, to this Gospel: the following are the principal :— “The Gospel according to Matthew—written by him in Jerusalem—in Palestine—in the east—in the Hebrew dialeet—in Hebrew—eight years after the ascension of Christ—interpreted by John—by James the brother of the Lord.” The subscription in some copies of the Arabic ver- sion is very full: “'The end of the copy of the Gos- pel of Matthew the Apostle. He wrote it in the land of Palestine, by inspiration of the Holy Spirit, in the Hebrew tongue, eight years after the bodily ascension of Jesus the Messiah into heaven, in the first year of the reign of Claudius Cesar, king of Rome.” These are sufficient to show how little eredit should be attached to the subscriptions found at the end of the sacred books, either in the MSS., or in the versions. 1. In concluding my notes on this evangelist, I zannot express myself better than in the words of the late Mr. Wakefield, to whom this commentary has been in many instances indebted. “1 have now finished my observations on the Gospel of Matthew: a piece of history, it must be acknowledged, the most singular in its composition, the most wonderful in its contents, and the most wnportant in its object, that was ever exhibited to the notice of mankind. For simplicity of narrative, and an artless relation of facts, without any applause or censure, or digressive remarks, on the part of the historian, upon the characters introduced in it ; without any intermixture of his own opinion, upon any subject whatsoever; and for a multiplicity of in- ternal marks of credibility, this Gospel certainly has no parallel among human productions.” 2. One thing the pious and intelligent reader has, no doubt, already noticed: there is not one truth, or doctrine, in the whole oracles of God, which is not taught in this evangelist. The outlines of the whole 286 ST. MATTHEW. the Gospel of St. Matthew. spiritual system are here correctly laid down: even Paul himself has added nothing ; he has amplified and illustrated the truths contained in this Gospel; but, even under the direct inspiration of the Holy Ghost, neither he nor any other of the apostles have brought to light any one truth, the prototype of which has not been found in the words or acts of our blessed Lord, as related by Matthew, in the work which has already passed under review. The Gospel by St. Matthew is the grand text-book of Christianity; the other Gos- pels are collateral evidences of its truth, and the apos- tolic epistles are comments on the text. In the com- mencement of this work, I stated my wish, “ to assist my fellow labourers in the vineyard to lead men to HIM who is the fountain of all excellence, goodness, truth, and happiness ;—to magnify his Law, and make it honourable ;—to show the wonderful provision made in his Gosprt for the recovery and salvation of a sin- ful world ;—to prove that God’s great design is to make his creatures HAPPY ; and that such a salvation as it becomes God to give, and such as man needs to receive, is within the grasp of every human soul.”— General Preface, before Genesis. And having thus far done what I could, in reference to these great and important purposes, here I register my thanks to the ever-blessed God, Father, Word, and Holy Spirit, that he has permitted me to cast my mite into this sacred treasury, to add my feeble testimony to his Eternal Truth; and has spared me, in the midst of many in- firmities and oppressive labours, to see the conclusion of this Gospel, a consummation which I had long de- voutly wished, but which I had scarcely hoped ever to see realized. May the Divine Author of this sacred book give the reader a heart-felt experience of all the truths it con- tains; make and keep him wise unto salvation; build him up in this most holy faith; and give him an inheritance among the blessed, through Christ Jesus, the Friend of mankind, and the Saviour of sinners, who is the object and end of this glorious system of truth! And to Him, with the Father and Eternal Spirit, be glory and dominion, thanksgiving and obe- dience, for ever and ever. Amen and amen! i PREFACE TO THE GOSPEL ACCORDING TO Sf. MARK. WITH A SHORT ACCOUNT OF HIS LIFE Foe an explication of the word Gospet, and the title Saint, see the Preface to Matt. p. 30. Marx. This person, the second in the commonly received order of the four evangelists, was named Joan Marx, and was the son of a pious woman called Mary, who dwelt at Jerusalem: she was an early believer, agd the disciples used to meet at her house. Peter, having been delivered out of prison by an angel, came to the house of Mary, mother of John, whose surname was Mark, where many were gathered together praying, Acts xii. 19. This very first mention of John Mark assures us of Peter’s intimacy in that family: it is almost universally allowed that Mark, mentioned by Peter, 1 Epist. chap. v. 13, is this evangelist, and that he is the same with him who is called sister’s son to Barnabas, Col. iv. 10, and is supposed to have been converted py Peter to the Christian faith. Mr. W. Whiston supposes him to have been Peter’s own son. See his Primi- tive New Test. Notes at the end. He travelled from Jerusalem to Antioch with Paul and Barnabas, Acts xii. 25, and some short time after he accompanied them to other countries as their minister, Acts xiii. 5. When they returned to the continent, and came on shore at Perga in Pamphylia, he departed from them and returned to Jerusalem, ver. 13. Afterwards he would have gone with Paul and Barnabas, but the former refused to take him, because of his having left them at Pamphylia; Paul and Barnabas then separated, and Mark accompanied his uncle Barnabas to Cyprus, Acts xv. 36-41. Afterwards Paul and he were fully re- conciled, as evidently appears from 2 Tim. iv. 11: Take Mark, and bring him with thee; for he is profitable to me for the ministry. This appears also from Philemon, ver. 24, where Mark is styled Paul’s fellow- labourer ; and from Col. iv. 10, where we find the apostle recommending him in a particular manner to the Church of God at that place. He is generally supposed to have been particularly intimate with St. Peter, to have written his Gospel at Rome, A. D. 64, and to have died at Alexandria in Egypt, in the eighth year of the reign of Nero. Dr. Larpner has fully proved that Mark the evangelist, and John Mark nephew to Barnabas, were one and the same person. See his Works, vol. vi. p. 77, ἄς. How Mark composed his Gospel, is a question not yet decided among learned men. Many of the primitive fathers, such as Papias, Clemens Alexandrinus, Ireneus, Tertullian, Origen, Eusebius, &c., believed that he was only the amanuensis of St. Peter; that this apostle, through modesty, would not put his name to the work, but dictated the whole account, and Mark wrote it down from his mouth. St. Augustine appears to have been the first who maintained that Mark abridged St. Matthew’s Gospel ; and that it is not to be considered as an original work :—on this opinion several remarks will be made in the course of these notes. Others suppose that Mark compiled it, partly out of Matthew’s Gospel, and partly out of the Gospel of Luke. But most of these are conjectures which appear to have very little foundation. Critics are also divided concerning the Janguage in which it was written, and the people to whom it was sent. Some have contended for a Latin original, because of several Latin words found in it, such as σπεκουλατωρ, chap. vi. 27, one of the guard ; kevruptav, XV. 39, 44, 45, a centurion, a captain of one hundred men; σύσσημον, xiv. 44, a signal, a sign agreed on. But such words are better accounted for by supposing that his Gospel was written for the use of the Roman people ; and that it is on this account that he wholly passes by the genealogy of our Lord, as being a point of no consequence to Gentile converts, though very necessary for the Jews, and especially the Jews of Palestine. That it was originally written in Greek, is a point now acknowledged by almost all ‘earned men. It may be necessary to state the things omitted by Mark in the beginning of his Gospel which are mentioned \y Matthew and Luke. 1 287 PREFACE TO THE GOSPEL OF ST. MARK. . The Prerace, found in Luke and John, chap. i. . The Conception of Elizabeth, Luke i. 5-25. The Saturation of Mary, Luke i. 26-38. . Mary’s Visir to Elizabeth, Luke i. 39-56. John Baptist’s Birt, Luke i. 57-79. The Angel’s APPEARANCE to Joseph, Matt. i. 18-25. The Birtu of Curist, Matt. i. 25; Luke 1]. 1-7. The Greneatocy of Curist, Matt. i. 1-17; Luke iii. 1-76. The Appearance of the Angel to the SuepHerns, Luke 11. 8-20. 10. The Circumcision of Curist, Matt. i. 25; Luke ii. 21. 11. The Presentation of Christ in the Temple, Luke ii. 22-38. 12. The Coming of the Mact, Matt. ii. 1-12. 13. The Frieur into Egypt, Matt. ii. 15-15. 14. Herod’s Murver of the INNocents, Matt. ii. 16-18. 15. The Return of the Holy Family from Egypt, Matt. ii. 19-23; Luke ii. 39. 16. Christ’s Journey to Jerusalem when twelve years of age, Luke ii. 40-48. ae er) (st > CS Us) {πὶ From the particulars enumerated here, it appears that the things omitted by Mark are also omitted by John except the Preface; and that St. Luke is the most circumstantial. For other particulars relative to this Gospel, see at the end of the last chapter. 288 1 THE GOSPEL ACCORDING TO >) ANT ἘΠῚ εὐ UK Msnerian year of the World, 4030.—Alexandrian year of the World, 5528.—Antiochian year of the World, 5518.—Constantinopolitan Aira of the World, 5534.—Rabbinical year of the World, 3786.—Year of the Julian Period, 4740.—A®ra of the Seleucide, 338.—Year of the Christian Aira, 26.—Year of the CCI. Olympiad, 2.—Year of the building of Rome, 769.—Year of the Julian Afra, 71.—Year of the Cesarean Aira of Antioch, 74.—Year of the Spanish Aira, 64.—Year of the Paschal Cycle or Dionysian Period, 27.—Year of the Christian Lunar Cycle, or Golden Number, 8.—Year of the Rabbinical Lunar Cycle, 5.—Year of the Solar Cycle, 7.—Dominical Letter, F.—Epact, 17.—Year of the Emperor Tiberius, 14.—Consuls, C. Calvisius Sabinus, and Cn. Corn. Lentulus Getulicus, from January 1 to July 1; and Q. Mareius Barea and T. Rustius Nummus Gallus, for the remainder of the year. The reason why two sets of Consuls appear in this Chronology is this: the Consuls were changed every year in July ; therefore, taking in the whole year, four Consuls necessarily appear: two for the first siz months, and twe for the latter half of the year. CHAPTER I. The mission, preaching, and success of John Baptist, 1-5. His manner of life, 6. Proclaims Christ, ana baptizes him in Jordan, 7-11. The temptation of Christ, 12,13. John being put in prison, Christ be- gins to preach, 14, 15. Capernaum, 21, 22. in-law, 29-31. ples, 35-37. Casts out a demon, 23-28. He calls Andrew and Simon, 16-18. Heals many diseased persons, 32-34. Preaches in different towns and synagogues of Galilee, and casts out devils, 38, 39 James and John, 19, 20. Teaches in Goes into the house of Simon, and heals his mother- Goes to the desert, and is followed by his disci- Cleanses a leper, who publishes abroad his miraculous cure, 40-45. nko "THE beginning of the Gospel An ee of Jesus Christ, *the Son of a2 God: 2 As it is written in the prophets, ἢ Behold, I send my messenger before thy face, which shall prepare thy way before thee. c ; A. M. 4030 3 ° The voice of one crying in the 4, δ᾿ 493 wilderness, Prepare ye the way of Aa, Olymp the Lord, make his paths straight. 4 ἃ John did baptize in the wilderness, and preach the baptism of repentance “ for the remission of sins. a Matt. xiv. 33; Luke i. 35; John i. 34.» Mal. iii. 1; Matt. xi. 10; Luke vii. 27. NOTES ON CHAP. I. Verse 1. The beginning of the Gospel] It is with the utmost propriety that Mark begins the Gospel dis- pensation by the preaching of John the Baptist, he being the forerunner of Jesus Christ, and the first proclaimer of the incarnated Messiah. Gospel—for the meaning of the word see the preface to Matthew. Son of God] To point out his Divine origin; and thus glancing at his miraculous conception. This was an essential character of the Messiah. See Matt. xvi. 16; xxvi. 63; Luke xxii. 67, &c. Verse 2. As it is written in the prophets] Rather, As it is written by Isaiah the prophet. 1 think this reading should be adopted, instead of that in the com- mon text. It is the reading of the Coder Beze, Va- tican, and several other MSS. of great repute. It is found also in the Syriac, Persic, Coptic, Armenian, Vou. I ‘f wm )\ cIsa. xl. 3; Matt. iii. 3; 4 Matt. i. 1; Luke iii. 4; John i. 15, 23. Luke iii. 3; John iii. 23. © Or, unto. Gothic, Vulgate, and [tala versions, and in several of the fathers. As this prophecy is found both in Isaiah and Malachi, probably the reading was changed to τοις προφηταῖς, the prophets, that it might comprehend both. In one of Asseman’s Syriac copies, both Jsaiah and Malachi are mentioned. See all the authorities in Griesbach, 2d edit.; and see the parallel place in Matthew, chap. iii. 3, where the Prophet Jsaiah is mentioned, which seems fully to establish the autho- rity of this reading. Verse 3. The voice of one crying] See on Matt iii. 1-3. Verse 4. John] The original name is nearly lost in the Greek Ιωαννης, and in the Latin Johannes, and almost totally so in the English John. The original name is {JM Yehochanan, compounded of }3n 717" Yehovah chanan, the grace or mercy of Jehovah: a 289 Jchn the Baptist’s preaching. ST. Ay Mea, 5 f And there went out unto him An. Olymp. all the land of Judea, and they of ς Jerusalem, and were all baptized of him in the river Jordan, confessing their sins. 6 And John was £ clothed with camel’s hair, and with a girdle of a skin about his loins; and he did eat ὃ locusts and wild honey ; 7 And preached, saying, ‘There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 8 I indeed have baptized you with water : but he shall baptize you ! with the Holy Ghost. 9 4 ™ And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. 10 5 And straightway coming up out of the water, he saw the heavens ° opened, and the Spirit like a dove descending upon him : MARK. The temptation of Christ 11 And there came a voice from 4,M; 4090. heaven, saying, » Thou art my be- An. Olymp. loved Son, in Poem I am well eee pleased. 12 4 2 And immediately the Spirit driveth him into the wilderness. 13 And he was there in the wilderness {τ τίν days, tempted of Satan; and was with the wild beasts ; * and the angels ministered unto him. 14 9° Now after that John was A. M. 4031. put in prison, Jesus came into Gali- An. Oi lee, t preaching the Gospel of the _°°!3 kingdom of God, 15 And saying, ἃ The time is fulfilled, and Y the kingdom of God is at hand: repent ye, and believe the Gospel. 16 Ἵ τ Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother, f Matt. iil. 5——s Matt. 111. 4——» Ley. xi. 22.——i Matt. iii. 11; John i. 27; Acts xiii. 25. Kk Acts 1.5; xi. 16; xix. 4.—1 Isa. xliv. 3; Joel ii. 28; Acts ii. 4; x. 45; xi. 15, 16; 1 Cor. xii. 13. m Matt. 111. 13; Luke ii. 21. 0 Matt. 111. 16; John i. 32. °Or, cloven, or, rent.——P Psa. ii. 7; Matt. iii. 17; chap. ix. 76 4 Matt. iv. 1; Luke iv. 1 —— Matt. iv. 11—— Matt. iv. 12.— Matt. iv. 23. 4Dan. ix. 25; Gal. iv. 4; Eph. i. 10. Y Matt. iii. 2; iv. 17. w Matt. ty. 18; Luke v. 4. most proper and significant name for the forerunner of the God of aut Grace. It was John’s business to pro- claim the Gospel of the grace of God, and to point out that Lamb or sacrifice of God which takes away the sin of the world. For the remission of sins.] Or, toward the remission —elc αφεσιν. ‘They were to repent, and be baptized in reference to the remission of sins. Repenrancr prepared the soul for it, and Baprism was the type or pledge of it. See on Matt. iii. 2. Verse 5. All the land] See on Matt. iii. 4-6. Confessing their sins.] It was an invariable custom among the Jews to admit no proselyte to baptism, till he had, in the most solemn manner, declared that he for ever had renounced all idolatrous worship, all heathen- ish superstitions, and promised an entire and unreserved submission to the law of Moses. This was necessary for a proselyte adult—a child dedicated to God by baptism must be drought up in this faith. Verse 6. John was clothed, &e.] See the note on Matt. iii. 4. Verse 7. The latchet of whose shoes} The shoe of the ancients was properly only a sole tied round the foot and ancle with strings or thongs. See on Matt. iil. 11. Verse 8. I indeed have baptized you with water] As if he had said: This baptism is not to be rested in; it is only an emblem of that which you must re- ceive from him who is mightier than 1. It is he only who can communicate the Holy Spirit; and water baptism is nothing, but as it points out, and leads to, the baptism of the Holy Ghost. The subject of these two verses is not found in Matthew nor John; but is mentioned with some varying circumstances by Luke, chap. i. 16. Verses 9-11. See the subject of these verses which contain the account of our Lord’s baptism, ex- plained, Matt. ili, 13-17. 290 Verse 12. The Spirit driveth him] Ἐκβαλλει, putteth him forth. St. Matthew says, chap iv. 1, ανηχϑη- was brought up. See this important subject of our Lord’s temptation explained at large, Matt. iv. 1-11. Verse 13. With the wild beasts] This is a curious circumstance, which is mentioned by none of the other evangelists; and seems to intimate that he was in the most remote, unfrequented, and savage part of the desert ; which, together with the diabolic influence, tended to render the whole scene the more horrid. Perhaps this very circumstance is mentioned, as emble- matical of that savage and brutal cruelty with which he was persecuted to death by the Jews and Gentiles, instigated thereto by the malice of Satan. Verse 14. Preaching the Gospel of the kingdom] See the notes on Matt. iii. 2; and on the office of the preacher, or herald, at the end of that chapter. Verse 15. The time is fulfilled] That is, the time appointed for sending the Messiah ; and particularly the time specified by Daniel, chap. ix. 24-27. Here are four points worthy of deep attention, in the preaching of the Son of God. 1. Every thing that is done is according to a plan laid by the Divine wisdom, and never performed till the time appointed was filled up. 2. That the kingdom and reign of sin are to be destroyed, and the kingdom of grace and heaven esta- blished in their place. 3. That the kingdom of God, and his reign by grace, begins with repentance for past sins. 4. That this reign of grace is at hand; and that nothing but an obstinate perseverance in sin and im- penitence can keep any soul out of it; and that now is the accepted time to enter in. Verse 16. As he walked by the sea, &c.] See on Matt. iv. 18-22. Andrew his brother| Instead of the common read- ( mF) Several disciples called. A.M. 4031. - : , poy casting a net into the sea: for they os ΠΟ Υτρ, were fishers. 17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. 18 And straightway * they forsook their nets, and followed him. 19 ¥ And when he had gone a little farther thence, he saw James the son of Zebedee, and John his brother, who also were in the ship, mending their nets. 20 And straightway he called them; and they left their father Zebedee in the ship with the hired servants, and went after him. 21 7 And they went into Capernaum ; and straightway on the sabbath day he entered into the synagogue, and taught. * Matt. xix. 27; Luke v. 11——-Y¥ Matt. iv. 21.——* Matt. iv. 13; Luke iv. 31. ing, αδελῴον αὐτου, his brother, the best MSS. and versions have adeAdov tov Σιμωνος, the brother of Si- mon, which should be received into the text. The most eminent critics approve of this reading. Verse 21. Capernaum] See Matt. iv. 13. He entered into the synagogue] Their synagogues— ἐν ταῖς συναγωγαῖς αὐτων, according te the Syriac, which has the word in the plural. Verse 22. As one that had authority] From God, | to do what he was doing; and to teach a pure and beneficent system of truth. And not as the scribes.) Who had no such autho- rity, and whose teaching was not accompanied by the power of God to the souls of the people: 1. because the matter of the teaching did not come from God ; and 2. because the teachers themselves were not commissioned by the Most High. See the note on Matt. vii. 28. Verse 23. A man with an unclean spirit] This demoniac is only mentioned by Mark and Luke, chap. iy. 31. It seems the man had lucid intervals; else he could not have been admitted into the synagogue. Unclean or impure spirit—a common epithet for those fallen spirits: but here it may mean, one who filled the heart of him he possessed with Lascivious thoughts, images, desires, and propensities. By giving way to the first attacks of such a spirit, he may soon get in, and take full possession of the whole soul. Verse 24. What have we to do with thee] Or, What is it to us and to thee? or, What business hast thou with us? That this is the meaning of the origi- nal, τε ἧμιν καὶ cot, Kypke has sufficiently shown. There is a phrase exactly like it in 2 Sam. xvi. 10. What have I to do with you, ye sons of Zeruiah? mrs 192 03519 ΤῸ ma Li v’lacem beney Tseruiah, What business have ye with me, or, Why do ye trou- ble me, ye sons of Tseruiah? The Septuagint trans- late the Hebrew just as the evangelist does here, Te euoe καὶ ὑμιν » it is the same idiom in both places, as there can be no doubt that the demoniac spoke in 1 CHAP. I. Jesus heals a demoniac : A. M. 4031. 22 * And they were astonished at 4, ™; 403! his doctrine : for he taught them as An. ome one that had authority, and not as ——-—— the scribes. 23 9 >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. 26 And when the unclean spirit ° had torn him, and cried with a loud voice, he came out of him. 27 And they were all amazed, insomuch that they questioned among themselves, saying, a Matt. vii. 28—» Luke iv. 33. © Matt. viii. 29——4 Ver. 34. © Chap. ix. 20. Hebrew, or in the Chaldeo-Syriac dialect of that language, which was then common in Judea. See on Matt. viii. 29. Art thou come to destroy τι5 3] We may suppose this spirit to have felt and spoken thus: “ Is this the time of which it hath been predicted, that in it the Messiah should destroy all that power which we have usurped and exercised over the bodies and souls of men? Alas! it is so: I now plainly see who thou art—the Holy One of God, who art come to destroy unholiness, in which we have our residence, and through which we have our reign in the souls of men.’& An unholy spirit is the only place where Satan can have his full operation, and show forth the plenitude of his destroying power. Verse 25. And Jesus rebuked him] A spirit of this cast will only yield to the sovereign power of the Son of God. All watchings, fastings, and mortifications, considered in themselves, will do little or no good. Uncleanness, of every description, will only yield to the rebuke of God. Verse 26. And when the unclean spirit had torn him] And had thrown him down in the midst, Luke iv. 35, καὶ σπαραξαν, and convulsed him. Never was there a person possessed by an unclean spirit who did not suffer a convulsion, perhaps a total ruin of nature by it. Sins of uncleanness, as the apostle intimates, are against the body; they sap the foundation of life, so that there are very few of this class, whether male or female, that live out half their days: they generally die martyrs to their lusts. When the propensities of the flesh are most violent in a person who is determi- ned to serve God, it is often a proof that these are the last efforts of the impure spirit, who has great rage, because he knows his time is but short. Verse 27. What thing is this ?] Words of surprise and astonishment. And what new doctrine] I have added the particle and, from the Syriac, as it helps the better to dis- tinguish the members of the sentence; but there 291 Jesus heals the diseased, and AM Zor A. Ὁ. 2 τε ΠΣ trine is this? for with authority “_ commandeth he even the unclean spirits, and they do obey him. 28 And immediately his fame spread abroad throughout all the region round about Galilee. 29 4‘ And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. 30 But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her. 31 And he came and took her by the hand, and lifted her up ; and immediately the fever left her, and she ministered unto them. 32 9 & And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. ST. MARK. What thing is this? what new doc-! 33 And all the city was gathered ae preaches in different places foot 27. Ss ὃν» mp .3. together at the door. 34 And he healed many that were = sick of divers diseases, and cast out many devils ; and © suffered not the devils ‘ to speak, because they knew him. 35 § And *in the morning, rising up 3 great while before day, he went out, and de parted into a solitary place, and there prayed 36 And Simon and they that were with him followed after him. 37 And when they had found him, they said unto him, All men seek for thee. 38 And he said unto them, ! Let us go into the next towns, that I may preach there also- for ™ therefore came 1 forth. 39 = And he preached in their synagogues throughout all Galilee, and cast out devils. f Matt. viii. 14; Luke iv. 38. 4 Chap. iii. 12 £ Matt. viii. 16; Luke iv. 40. ; Luke iv. 41; See Acts xvi. 17, 18.——‘ Or, to say that they knew him. lxi. 1; k Luke iv. 421 Luke iv. 43. mIsa. John xvi. 28; xvii. 4. 2 Matt. iv. 23; Luke iv. 44. is a vast diversity in the MSS. on this verse. Griesbach. For with authority] They had never heard such a gracious doctrine, and never saw any teaching sup- ported by miracles before. How much must this person be superior to men !—they are brought into subjection by unclean spirits ; this person subjects un- clean spirits to himself. Verse 28. And immediately his fame spread abroad] The miracle which he had performed was—1. great ; 2. evidenced much benevolence in the worker of it ; and 3. was very public, being wrought in the syna- gogue. The many who saw it published it wherever they went; and thus the fame of Christ, as an incom- parable teacher, and unparalleled worker of miracles, became soon spread abroad through the land. The word, εὐϑεως, immediately, occurs more fre- quently in this evangelist than in any other writer of the new covenant: it is very often superfluous, and may often be omitted in the translation, without any prejudice to the sense of the passage in which it is found. It seems to be used by St. Mark, as our ancient writers used forsooth, and such like words. Verse 29. See this account of the healing of Peter's mother-in-law explained at large, Matt. viii. 14-17. Verse 32. When the sun did set] See on Matt. vill. 14. Verse 34. Because they knew him] To be the Christ, is added here by several ancient and respectable MSS. and versions ; but it appears to be only a gloss. Verse 35. In the morning—a great while before day| By πρωὶ, the morning, is to be understood the whote space of three hours, which finished the fourth watch of the night. And there prayed.) Not that he needed any thing, for in him dwelt all the fulness of the Godhead bodily; but that he might be a pattern tous. Every thing tnat our blessed Lord did he performed either as our pattern, or as our sacrifice. 292 See Verse 36. And Simon—followed after him.| Kare- duu av, followed him eagerly. They had now begun to taste the good word of God, and thought they could never hear too much of it. Many possess this spirit when first converted to God. O! what a pity that they should ever lose it! The soul that relishes Ged’s word is ever growing in grace by it. Verse 37. All men seek for thee.| Some to hear; some to be healed; some to be saved; and some, per- haps, through no good motive. There are all sorts of followers in the train of Christ; but how few walk steadily, and persevere unto the end! Verse 38. The next towns] Κωμοπολεὶς properly signifies such towns as resembled cities for magnitude and number of inhabitants, but which were not walled as were cities. The Codex Bez@, most of the ver- sions, and all the Jala, read, Let us go into the neigh- bouring villages, AND INTO THE CITIES. For therefore came I forth.] Etc tovzo, for this purpose am I come forth—to preach the Gospel to every creature, that all might hear, and fear, and re- turn unto the Lord. The towns and the villages will not come to the preacher—the preacher must go to them, if he desires their salvation. In this, also, τς has left his ministering servants an example, that they should follow his steps. Let no minister of God think he has delivered his own soul, till he has made an offer of salvation to every city and village within his reach. Verse 39. And he preached] He continued preach- mg—Hy kypvocwv: this is the proper meaning of the words: he never slackened his pace—he continued proclaiming the glad tidings of salvation to all—there was ro time to be lost—immortal souls were perishing for lack of knowledge; and the grand adversary was prowling about, seeking whom he might devour. This zealous, «{fectionate, and persevering diligence of Christ should be copied by all his servants in the ministry ; it is not less necessary now than it was then. Thousands, 1 Jesus cleanses a leper, A.M, 4031. 40 [1° And there came a leper An. Olymp. to him, beseeching him, and kneel- CCL3. ing down to him, and saying unto him, If thou wilt, thou canst make me clean. 41 And Jesus, moved with compassion, put forth λὲς hand, and touched him, and saith unto hin, I will; be thou clean. 42 And as soon as he had spoken, immedi- ately the leprosy departed from him, and he was cleansed. 43 And he straitly charged him, and forth- with sent him away ; © Matt. viii. 2; Luke v. 12.——? Lev. xiv. 3, 4, 10; Luke v. 14. thousands of Christians, so called, are perishing for lack of knowledge. O God, send forth more and more faithful Jabourers into thy vineyard ! Verse 40. There came a leper] See the notes on Matt. viii. 2, &c. Should any be inclined to preach on this cleansing of the leper, Mark is the best evan- gelist to take the account from, because he is more circumstantial than either Matthew or Luke. I. Consider this leper. 1. He heard of Jesus and his miracles. 2. He came to him for a cure, conscious of his disease. 3. He earnestly besought him to grant the mercy he needed. 4. He fell down on his knees, (with his face to the earth, Luke y. 12,) thus showing his humbled state, and the distress of his soul. 5. He appealed to his love—if thou wilt; with a full conviction of his ability—thou canst; in order to get healed. II. Consider Jesus. 1. He is moved with tender compassion towards him: this is the alone source of all human salvation. 2. He stretches forth his hand, showing thus his readiness to relieve him. 3. He touches him; though this was prohibited by the law, and rendered him who did it in any common ease legally unclean. 4. He proves at once his infinite love and unlimited power, by his word and by his act; I will—be thou cleansed ; and immediately his leprosy was removed. But see on Matt. viii. 2. Verse 43. Straitly charged] See the reason for CHAP. II. and retires to the desert. 44 And saith unto him, See thou 4,™, 4081. say nothing to any man: but go An. ole CCL 3 thy way, show thyself to the priest, and offer for thy cleansing those things Ρ which Moses commanded, for a testimony unto them. 45 4% But he went out, and began to publish it much, and to blaze abroad the matter, in- somuch that Jesus could no more openly en- ter into the city, but was without in desert places; "and they came to him from every quarter. 4 Luke v. 15. τ Chap. ii. 13. this, Matt. viii. 4. This verse is wanting in two copies of the Itala. Verse 45. Began to publish it much] Began to publish πολλα, many things; probably all that he had heard about our Lord’s miraculous works. And to blaze abroad the matter] 'That is, his own healing ; thinking he could never speak too much, nor too well, of him who had thus mercifully and miracu- lously cleansed him. Jesus could no more openly enter into the city] A city of Galilee, probably Chorazin or Bethsaida, in which he did not appear, for fear of exciting the jealousy of the secular government, or the envy and malice of the Jewish rulers. And they came to him from every quarter.| So generally had the poor man, who was cleansed of his leprosy, spread abroad his fame. And can we suppose that, of all these people who came to him from all parts, and to whom he preached the glad tidings of the kingdom, by the power and authority of God, few or none were saved? This is a common opinion; but every person who seriously considers it must see that it is unfounded. Without doubt, Christ had thousands that were brought to God by his ministry ; though, in general, only those are mentioned who were constant attendants on his person. It would be strange, if, while God manifested in the flesh was preacher, there should be few brought to the knowledge of themselves, and of the truth! In this respect he does not permit his faithful ministers to labour in vain. The Son of man sowed the seed of the kingdom; and it afterwards produced a plentiful harvest. Multitudes of Jews were converted by the preaching of the Gospel; and the first Christian Church was founded at Jerusalem. ε CHAPTER II. Christ preaches in Capernaum, 1, 2. given, 3-5. Jorgive sins, by healing the man’s disease, 8-11. Levi from the receipt of custom, 13, 14. Pharisees murmur, 15, 16. A paralytic person is brought to him, whose sins are pronounced for- The scribes accuse him of blasphemy, 6, 7. The people are astonished and edified, 12. Eats in his house with publicans and sinners, at which the He vindicates his conduct, 17. He vindicates himself, and proves his power to He calls Vindicates his disciples, who are accused of not fasting, 18-22; and for plucking the ears of corn on the Sabbath day, 23-26 ; and teaches the reght use of the Sabbath, 27, 28. 1 293 A paralytic person healed. A. M. 4031. in 3 i : ap see AND again *he entered into Ca An, Olymp. pernaum after some days; and ““_ it was noised that he was in the house. 2 And straightway ἢ many were gathered together, insomuch that there was no room to receive them; no, not so much as about the door: and he preached the word unto them. 3 Ἵ And they come unto him, bringing one sick of the palsy, which was borne of four. 4 And when they could not come nigh unto him for the press, they uncovered the roof where he was; and when they had broken zt up, they let down the bed wherein the sick of the palsy lay. 5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be for- given thee. 6 But there were certain of the scribes sit- ting there, and reasoning in their hearts : 7 Why doth this man thus speak blasphe- mies? © who can forgive sins but God only ? 8 And immediately ¢ when Jesus perceived in his spirit that they so reasoned within them- selves, he said unto them, Why reason ye these things in your hearts ? 9 © Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or a Matt. ix. 1; Luke v. 18. Ὁ Prov. viii. 34; Matt. xiii. 20; Luke v. 17; xi. 28; Acts xvii. 11— Job xiv. 4; Isa. xliii. 25. i Matt. ix. 4. ST. MARK. Jesus calls Levr to say, Arise, and take up thy bed, ee and walk? 10 But that ye may know that the Son of man hath power on earth to forgive sins, he saith to the sick of the palsy, 11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house. 12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. 13 Ἵ And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. 14 & And as he passed by, he saw Levi the son of Alpheus sitting ἢ at the receipt of cus- tom, and said unto him, Follow me. And he arose and followed him. 15 9 ‘And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they fol- lowed him. 16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners ? An. Olymp. CI. 3. e Matt. ix. 5. 27. Or, at the place where the custom was received. ix. 10. £ Matt. ix. 9——s Matt. ix. 9; Luke v. i Matt. * NOTES ON CHAP. II. Verse 1. In the house.] The house of Peter, with whom Christ lodged when at Capernaum. See the notes on Matt. iv. 13; vill. 13. Verse 2. So much as about the 4007] Meaning the yard or court before the house Preached THE WorD] Tov Aoyov. The doctrine of the kingdom of God; for so ὁ Aoyoc is repeatedly used. Verse 3. One sick of the palsy] A paralytic per- son. See on Matt. ix. 1, &e. Borne of four.| Four men, one at each corner of the sofa or couch on which he lay: this sick man ap- pears to have been too feeble to come himself, and too weak to be carried in any other way. Verse 4. They uncovered the roof| The houses in the east are generally made flat-roofed, that the in- habitants may have the benefit of taking the air on them; they are also furnished with battlements round avout, Deut. xxii. 8; Judg. xvi. 27; and 2 Sam. xi. 2,to prevent persons from falling off; and have a trap door by which they descend into the house. This door, it appears, was too narrow to let down the sick man aud his couch; so they uncovered the roof, removed a part of the tiles, and having broken it up, taken away the Jaths or timber, to which the tiles had been attach- 294 ed, they then had room to let down the afflicted man. See Luke v. 19, and on Matt. x. 27; xxiv. 17. Verse 7. Why doth this man thus speak blasphe- mies?) See this explained Matt. ix. 3, &e. Verse 12. He—took up the bed] The words of Prosper, on this place, are worthy of notice :— “What is sin but a deplorable fall, a grovelling on the earth, a repose in the creature, often followed by a universal palsy of the soul; namely, an utter inabi- lity to help itself, to break off its evil habits, to walk in the ways of God, to rise or to take one good step towards him? Grace can repair all in a moment: be- cause it is nothing but the almighty will of God, who commands and does whatever he commands.” Verse 14. Levi] The same as Matthew; he ap- pears to have been a Jew, though employed in the odious office of a tax-gatherer. For an account of his call, see his Gospel, chap. ix. 9, &e. Verse 16. Sinners] By ἁμαρτωλοι, the Gentiles or heathens are generally to be understood in the Gos- pels, for this was a term the Jews never applied te any of themselves. See the note on Matt. ix. 10. How is it that he eateth} Some very good MSS. several versions, with Chrysostom and Augustin, read Why doth your MASTER eat? 1 The question about fasting A.M. 4031. An, a unto them, * They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance. 18 4 ‘And the disciples of John, and of the Pharisees, used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy dis- ciples fast not ? 19 And Jesus said unto them, Can the chil- dren of the bride-chamber fast, while the bride- groom is with them? as long as they have the bridegroom with them, they cannot fast. 20 But the days will come, when the bride- groom shall be taken away from them, and then shall they fast in those days. 21 No man also seweth a piece of ™ new cloth on an old garment: else the new piece CHAP. II. 17 When Jesus heard it, he saith| that filled it up taketh away On plucking the ears of corn from ἢ Me 4031. 2 the old, and the rent is made worse. aa eee 22 And no man putteth new wine into old bottles, else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be mar- red: but new wine must be put into new bottles. 23 9] And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, ° to pluck the ears of corn. 24 And the Pharisees said unto him, Be- hold, why do they on the sabbath day, that which is not lawful ? 25 And he said unto them, Have ye never read ? what David did when he had need, and was an hungered, he, and they that were with him? & Matt. ix. 12,13; xviii. 11; Luke v. 31, 32; xix. 10; 1 Tim.i. 15.—! Matt. ix. 14; Luke v. 33. m Or, raw, or, unwrought. xxiii. 25. Ὁ Matt. xii. 1; Luke vi. 1——° Deut. ΡῚ Sam. xxi. 6. Verse 17. To repentance.| This is omitted by ABDKL, twenty-seven others; both the Syriac, Per- sic, Coptic, AEthiopic, Armenian, Gothic, Vulgate ; six copies of the Itala; Euthymius and Augustin.— Grieshach has left it out of the text; Grotius, Mill, and Bengel approve of the omission. See on Matt. ix. 13. I leave it as in the parallel place above quoted. Properly speaking, the righteous cannot be called to repentance. They have already forsaken sin, mourned for it, and turned to God. In the other parallel place, Luke v. 32, all the MSS. and versions retain μετανοίαν, repentance. Verse 18. Why do the disciples of John and of the Pharisees fast] See this largely explained on Matt. ix 14, &e. The following vices are very common to Pharisees. 1. They are more busied in censuring the conduct of others than in rectifying their own. 2. They desire that every one should regulate his piety by theirs ; and embrace their particular customs and forms of devotion. 3. They speak of and compare themselves with other people, only that they may have an opportunity of dis- cinguishing and exalting themselves. On the nature, times, and duration of fasting, see Matt. vi. 16, and ix. 15. Verse 19. Can the children of the bride-chamber fast while the bridegroom is with them?] Among the Hindoos, large parties of friends, belonging both to the bride and bridegroom, attend on both during the wedding day; on the following day, when the bridegroom leaves the house of his father-in-law, the attendants are filled with sorrow, especially the near aciations.—W arp’s Customs. Verse 20. In those days.] But instead of ev ἐκείναις ταῖς ἥμεραις, many of the best MSS. and versions read, εν exsivy τῇ ἥμερᾳ, in that day ; viz. the day in which! 1 Jesus Christ should be delivered up to the Jews and Gentiles. Mull and Bengel approve of this reading, and Griesbach adopts it. The former part of the verse seems to vindicate the common reading. Verse 21. No man—seweth] See Matt. ix. 16. No man seweth a piece of unscoured cloth upon an old garment. In the common editions this verse be- gins with καὶ, and, but this is omitted by almost every MS. and version of note. The construction of the whole verse is various in the MSS. The translation given here, and in Matt. ix. 16, is intelligible, and speaks for itself. Verse 23. Went through the corn fields] See on Matt. xii. 1. Verse 26. The days of Abiathar the high priest] It appears from 1 Sam. xxi. 1, which is the place re- ferred to here, that Ahimelech was then high priest at Nod: and from 1 Sam. xxii. 20; xxiii. 6, and 1 Chron. xviii. 16, it appears that Adiathar was the son of Ahi- melech. The Persie reads Abimelech instead of Abi- athar. Theophylact supposes that Abiathar was the priest, and Ahimelech or Abimelech the high priest, and thus endeavours to reconcile both the sacred his- torians. Others reconcile the accounts thus: Ahime- lech was called Ahimelech Abiathar, 28 ab, father, understood ; and Abiathar was called Abiathar Ahime- lech, 13 ben, son, understood. Probably they both offi- ciated in the high priesthood; and the name of the office was indifferently applied to either. Shew-bread] See Matt. xii. 4. Verse 27. The Sabbath was made for man] That he might have the seventh part of his whole time to devote to the purposes of bodily rest and spiritual ex- ercises. And in these respects it is of infinite use to mankind. Where no Sabbath is observed, there dis- ease, poverty, and profligacy, generally prevail. Had we ‘no Sabbath. we should soon have no rel:gion.-— 295 The man with the ST. MARK. withered hand heaea. A.M. 4031. 26 How he went into the house of | 27 And he said unto them, *The 4,™, 4031. An. Olymp. God, in the days of Abiathar the high | sabbath was made for man, and not is ἜΠΗ mee priest, and did eat the Shey bread, man for the sabbath : EERE 4 which is not lawful to eat but for the priests,| 28 Therefore sthe Son of man is Lord and gave also to them which were with him. |also of the sabbath. -- ὁ 4 Exod. xxix. 32, 33; Lev. xxiv. 9 —— Exod. xxiii. 12; Deut. | v. 14; 1 Cor. iii. 21, 22——s Matt. xi. 27; xii.8; Luke vi. 5. This whole verse is wanting in the Codex Bez@, and|be also a mean of promoting the welfare of men in in five of the Itala. general. Verse 28. The Son of man is Lord] See on Matt. The ordinances of religion should be regulated ac- xii. 7, 8. Some have understood this as applying to | cording to their end, which is the honour of God, and men in general, and not to Christ. The Son of man, |the salvation of men. It is the property of the true any man is Lord of the Sabbath; i. 6. it was made | religion to contain nothing in it but what is beneficial for him, for his ease, comfort, and use, and to these |to man. Hereby God plainly shows that it is neither purposes he is to apply it. But this is a very harsh, | out of indigence or interest that he requires men to and at the same time a very Jax, mode of interpreta- | worship and obey him ; but only out of goodness, and tion; for it seems to say that a man may make what|to make them happy. God prohibited work on the use he pleases of the Sabbath; and, were this true, | Sabbath day, lest servants should be oppressed by their the moral obligation of the Sabbath would soon be | masters, that the labouring beasts might have neces- annihilated. sary rest, and that men might have a proper opportunity to attend upon his ordinances, and get their souls saved. Gop ordained the Sabbath not only to be a type of | To the Sabbath, under God, we owe much of what is that rest which remains for the people of God, but to | requisite and necessary as well for the body as the soul. CHAPTER III. The man win the withered hand healed. 1-5. The Pharisees plot our Lord’s destruction, 6. Christ witn- draws, and is followed by a great multitude, 7—9. He heals many, and goes to a mountain io pray, 10-- 13. He ordains twelve disciples, and gives them power to preach and work miracles, 14, 15. Their names, 16-19. The multitudes throng him, and the scribes atiribute his miracles to Beelzebub, 20-22. He vindicates himself by a parable, 23-27. Of the blasphemy against the Holy Ghost, 28-30. His mother and brethren send for him, 31, 32. And he takes occasion from this to show, that they who do the will of God are to him as his brother, sister, and mother, 33-35. AM,‘ ALND the entered again into the | good on the sabbath days, or to A, M4031. ται Gis. synagogue ; and there wasaman | do evil? to save life, or to kill? But An, Cae “there which had a withered nand. my held their peace. ches 2 And they watched him, whether he would! 5 And when he had looked round about on heal him on the sabbath day; that they might πρὸ with anger, bemg grieved for the ° hard- accuse him. ness of their hearts, he saith unto the man, 3 And he saith unto the man which had the | Stretch forth thine hand. And he stretched zt withered hand, »Stand forth : out: and his hand was restored whole as the 4 And he saith unto them, Is it lawful to do } other. a Matt. xii. 9; Luke vi. 6. b Gr. Arise, stand forth in the midst—— Or, blindness. NOTES ON CHAP. III. To kill—but instead of ἀποκτεῖναι, several MSS. Verse 1. A man there which had a withered hand.] | and versions have ἀπολεσαι to destroy. Wetstein and See this explained on Matt. xii. 10, &c., and on| Griesbach quote Theophylact for this reading ; but it Luke vi. 6, 10. is not in my copy. Paris edit. 1635. Verse 2. They watched him] Παρετήηρουν avrov,: Verse 5. With anger, being grieved for the hard- they maliciously watched him. See on Luke xiv. 1. : of their hearts] These words are not found in any Verse 4. To do good—or—evil? to save life, or|of the other evangelists. For πώρωσει hardness, or to kill] tt was a maxim with the Jews, as it should | rather callousness, the Codex Bez@, and four of the be with all men, that he who neglected to preserve life | Ztala, read νεκρωσει, deadness; the Vulgate and some when it was in his power, was to be reputed a mur-| of the Jala, cecitate, blindness. Join all these toge- derer. Every principle of sound justice requires that | ther, and they will scarcely express the fulness of this he should be considered in this light. But, if this be | people’s wretchedness. By a long resistance to the the case, how many murderers are there against whom | grace and Spirit of God, their nearts had become there is no law but the law of God! | callous ; they were past feeling. By a long opposition 296 1 Great multitudes follow Jesus. A.M. 4031. 6 4 ‘And the Pharisees went An. Olymp. forth, and straightway took counsel with °the Herodians against him, how they might destroy him. 7 But Jesus withdrew himself with his dis- ciples to the sea: and a great multitude from Galilee followed him, and from Judea, 8 And from Jerusalem, and from Idumea, and from beyond Jordan ; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. 9 And he spake to his disciples, that a small ship should wait on him, because of the mul- titude, lest they should throng him. 10 For he had healed many ; insomuch that they 5 pressed upon him for to touch him, as many as had plagues. 11 *And unclean spirits, when they saw him, 4 Matt. xii. 14. © Matt. xxii. 16.— Luke vi. 17.——+ Or, rushed Chap. i. 23, 24; Luke iv. 41. to the light of God, they became dark in their under- standing, were blinded by the deceitfulness of sin, and thus were past seeing. By a long continuance in the practice of every evil work, they were cut off from all union with God, the fountain of spiritual life ; and, becoming dead in trespasses and sins, they were in- capable of any resurrection but through a miraculous power of God. With anger. What was the anger which our Lord felt? That which proceeded from excessive grief, which was occasioned by their obstinate stupidity and blindness: therefore it was no uneasy passion, but an excess of generous grief. Whole as the other.| This is omitted by the best MSS. and versions. Grotius, Mill, and Bengel ap- prove of the omission, and Griesbach leaves it out of the text. Verse 6. Herodians] For an account of these, see the note on Matt. xvi. 1; xxii. 16. Verse 7. Galilee] See Matt. iv. 13, 15. Verse 8. Tyre—Sidon, &c.] See Matt. xi. 21. When they had heard what great things he did, came unto him.] So, if Christ be persecuted and aban- doned by the wicked, there are a multitude of pious souls who earnestly seek and follow him. He who Jabours for God will always find more than he loses, in the midst of all his contradictions and persecutions. Verse 9. A small ship] Πλοιαριον. The lwtil boot, Old English MS. ΤῈ was doubtless something of the boat kind, which probably belonged to some of the disciples. Our Lord was at this time teaching by the sea of Galilee. The word ship is utterly improper in many places of our translation, and tends to mislead the people. Verse 10. They pressed upon him] Rushed upon him, extxixtew—through eagerness to have their spi- ritual and bodily maladies immediately removed. Plagues.) Rather disorders, wastyac; properly such 1 CHAP. II. He ordams twelve disciples 12 And “he straitly charged them, that they should not make him known. 13 Ἵ 'And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. 14 And he ordained twelve, that they should be with him, and that he might send then: forth to preach, 15 And to have power tv heal sicknesses, and to cast out devils: 16 And Simon ™he surnamed Peter, 17 And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder : 18 And Andrew, and Philip, and Bartholo- i Matt. xiv. 33; chap. i. 1—*Chap. i. 25, 34; Matt. xi. 16. 1Matt.x.1; Luke vi. 12; ix. 1. ™m John i. 42. disorders as were inflicted by the Lord. The word plague also tends to mislead. Verse 11. Thou art the Son of God.| Two MSS., and the later Syriac, have, Thou art the Christ, the Son of God. One of Stephens’s MSS. has, Thow art the Holy One of God. A MS. in the library of Lei- cester has, σὺ εἰ ὁ Θεος, vioc, Thou art Gon, the Son. This is an uncommon reading, which is not confirmed by any MS. yet discovered. Verse 14. He ordained twelve] Ἑποιησε, he made twelve. Here is nothing of what we call ordaining. Christ simply appointed them to be with him; and that he might send them occasionally to preach, ὅτ. To preach] The Codex Beza, Saxon, and all the Itala, except one, add τὸ ευαγγελιον, the Gospel. Verse 15. To have power to heal—and to cast out devils| The business of a minister of Christ is, 1st. To preach the Gospel. 2dly. To be the physician of souls. And, 3dly. To wage war with the devil, and destroy his kingdom. Verse 16. Simon, &c.] See on Matt. x. 2, &e. Verse 17. Sons of thunder] A Hebraism for thun- derers ; probably so named because of their zeal and power in preaching the Gospel. The term Boanerges is neither Hebrew nor Syriac. Calmet and others think that there is reason to believe that the Greek transcribers have not copied it exactly. Dy 23 beney rdam, which the ancient Greeks would pronounce Beneregem, and which means sons of thun- der, was probably the appellative used by our Lord: or Wy 23 beni reges, sons of tempest, which comes nearest to the Boanerges of the evangelist. St. Je- rome, on Dan. i., gives DY 32 (which he writes Benereem, softening the sound of the } ain) as the more likely reading ; and Luther, supposing our Lord spoke in Hebrew, gives the proper Hebrew term above mentioned, which he writes Bnehargem. Some think that the reason why our Lord gave this appellative to 297 Of the sin against ST. oe mew, and Matthew, and Thomas, An. Olymp. and James the son of Alpheus, and me Thaddeus, and Simon the Canaanite, 19 And Judas Iscariot, which also betrayed him: and they went into a house. 20 7 And the multitude cometh together again, °so that they could not so much as eat bread. 21 And when his ἡ friends heard of zt, they went out to lay hold on him: ° for they said, He is beside himself. 22 4% And the scribes which came down from Jerusalem said, ‘He hath Beelzebub, and by the prince of the devils casteth he out devils. 23 sAnd he called them unto him, and said unto them in parables, How can Satan cast out Satan? 24 And if a kingdom be divided against it- self, that kingdom cannot stand. 25 And if a house be divided against itself, that house cannot stand. MARK. the Holy Ghost 26 And if Satan rise up against a M. ee himself, and be divided, he cannot ree Olymp. stand, but hath an end. ie a 27 ΝΟ man can enter into a strong man’s house, and spoil his goods, except he will fist bind the strong man; and then he will spoil his house. 28 "Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme : 29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation : 30 Because they said, He hath an unclean spirit. 31 9 * There came then his brethren and his mother, and, standing without, sent unto him, calling him. 32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. 2 Or, home—° Ch. vi. 31.—? Or, kinsmen.——4 John vii. 5; x. 20. Matt. ix. 34; x. 25; Luke xi. 15; John vii. 20; viii. 48, 52; x. 20. 5 Matt. xii. 25. 1158. xlix. 24; Matt. xii. 29. ἃ Matt. xii. 31; Luke xii. 10; 1 John v. 16. Vv Matt. xii. 46; Luke viii. 19. the sons of Zebedee was, their desire to bring fire down from heaven, 7. e. a storm of thunder and light- ning, to overturn and consume a certain ἘΝ village, the inhabitants of which would not receive their Master. See the account in Luke ix. 53, 54. It was a very usual thing among the Jews to give sur- names, which signified some particular quality or excellence, to their rabbins. See several instances in Schoettgen. Verse 19. Into a house.] As Christ was now re- turned to Capernaum, this was probably the house of Peter, mentioned chap. ii. 1 Verse 20. Eat bread.| Had no time to take any necessary refreshment. Verse 21. His friends] Or, relations. On this verse several MSS. differ considerably. I have followed the reading of the Syriac, because I think it the best : οἱ παρ᾽ αὐτοῦ signify merely Ais relatives, his brethren, &c., see ver. 31; and the phrase is used by the best writers to signify relatives, companions, and domestics. See Aypke in loc. They said, He is beside himself.| It was the ene- mies of Christ that raised this report; and his relatives, probably thinking that it was true, went to confine him. Leta Christian but neglect the care of his body for a time, in striving to enter in at the strait gate ; let a minister of Christ but impair his health by his pastoral labours ; presently “he is distracted ;” he has “not the least conduct nor discretion.” But let a man forget his soul, let him destroy his health by debauch- eries, let him expose his life through ambition, and we May, notwithstanding, pass for a verv prudent and sensible man! Schoettgen contends that the multitude, and not Christ, is here intended. Christ was in the house : 298 the multitude, oyAoc, ver. 20, pressed upon him so that he could not eat bread. His disciples, or friends, went out, κρατῆσαι αὐτὸν (scil. oyAov,) to restrain τέ, viz. the multitude, to prevent them from rushing into the house and disturbing their Master, who was now taking some refreshment. This conjecture should not be lightly regarded. Verse 22. He hath Beelzebub] See on Matt. xii 24-26. Verses 27-30. No man, &c.] For an explanation of these verses, and a definition of the sin against the Holy Ghost, see Matt. xii. 29-33. Verse 28. Wherewith soever they shall blaspheme} This clause is wanting in six copies of the Jéala, and in Cyprian and Ambrosvastes. Verse 29. Never] εἰς τὸν aiwva. This is wanting in the Codex εξ, two others, five of the Jtala, and in Athanasius and Cyprian. Eternal damnation] Or, everlasting judgment, αἰωνίου κρίσεως. But instead of κρίσεως, BL and two others read ἁμαρτηματος, sin. The Codex Beze, two others, and some of the fathers, read ἁμαρτίας, a word of the same import. Grotius, Mull, and Bengel, pre- fer this latter reading ; and Griesbach has queried the common reading, and put ἁμαρτηματος in the margin. Sin or trespass is the reading of the Coptic, Armenian, Gothic, Vulgate, and all the Jtala but two. vere lastynge trespas is the translation in my old MSS. English Bible. Verse 31. His brethren and his mother] Or rather, his mother and his brethren. This is the arrangement of the best and most ancient MSS. ; and this clause, καὶ αἱ αδελῴαι cov, and thy sisters, ver. 32, should be ADDED, on the authority of ADEFGMSUV, jfifty- five others, some editions, the margin of the later 1 The parable δ Ἐν 4031. 33 And he answered them, say- An. Olymp. ing, Who is my mother, or my CCL.3. brethren ? 34 And he looked them which sat about about and round him, on said, Syriac, Slavonic, Gothic, and all the Itala except four. Griesbach has received this reading into the text. Calling him.| This clause is wanting in one copy CHAPS IV. of tne sower Behold my mother and my bre- 4,™- 403) thren ! An. Olymp. CCL 3. 35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother. of the Itala. 'The Codex Alexandrinus has ζητουντες avrov, seeking him. Verse 33. Who is my mother?) See on Matt xii. 46-50. CHAPTER IV. The parable of the sower, 1-9. we receive, 21-25. Its interpretation, 10-20. The parable of the progressively growing seed, 26-29. The use we should make of the structions Of the mustard seed, 30-- 34. Christ and his disciples are overtaken by a storm, 35-38. He rebukes the wind and the sea, and produces fair weather, 39-41. A.M. 4031. A ND *he began again to teach| 7 And some fell among thorns, 4,™ 4 Ano Olrmp by the sea side : and there was | and the thorns grew up, ἘΣ choked An, Olrmp gathered unto him a great multi- tude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. 2 And he taught them many things by pa- rables, 'and said unto them in his doctrine, 3 Hearken: Behold, there went out a sower to sow: 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5 And some fell on stony ground, where it had not much earth ; and immediately it sprang up, because it had no depth of earth : 6 But when the sun was up, it was scorched; and because it had no root it withered away. it, and it yielded no fruit. τ τς 8 And other fell on good ground, “ ἀπά did yield fruit that sprang up and increased ; and brought forth, some thirty, and some sixty, and some a hundred. 9 And he said unto them, He that hath ears to hear, let him hear. 10 Ἵ And when he was alone, they that were about him, with the twelve, asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto ®them that are without, all these things are done in parables : 12 ‘That seeing they may see, and not per- ceive; and hearing they may hear, and not un- 4 Matt. xiii.1; Luke viii.4—» Ch. xii. 38.—* John xv. 5; Col.i.6. 4 Matt. xiii. 10; Luke viii. 9, ἄτα. 61 Cor. v. 12; Col. iv. 5; NOTES ON CHAP. IV. Verse 2. He taught them many things by parables] See every part of this parable of the sower explained on Matt. xiii. 1, ὥς. Verse 4. The fowls] Tov ovpavov, of the air, is the common reading; but it should be omitted, on the authority of nine uncial MSS.. upwards of one hun- dred others, and almost all the versions. Bengel and Griesbach have left it out of the text. It seems to have been inserted in Mark, from Luke viii. 5. Verse 9. And he said—He that hath ears to hear, let him hear.) The Codex Beze, later Syriac in the margin, and seven copies of the Jtala, add, καὶ ὁ συνίων συνίετω, and whoso understandeth, let him un- derstand. Verse 10. They that were about him] None of the other evangelists intimate that there were any besides 1 1 Thess. iv. 12; 1 Tim. 111. 7——f Isa. vi. 9; Matt. xi. 14, Luke viii. 10; John xii. 40; Acts xxviii. 26; Rom. xi. 8. the twelve with him: but it appears there were seve- ral others present; and though they were not styled disciples, yet they appear to have seriously attended to his public and private instructions. Verse 11. Unto you it is given to know] Tvavat, to know, is omitted by ABKL, ten others, the Coptic, and one of the Jtala. The omission of this word makes a material alteration in the sense; for without it the passage may be read thus:—To you the mys- tery of the kingdom of God is given; but all these things are transacted in parables to those without. Griesbach leaves it doubtful. And Professor White says, probabiliter delendum. I should be inclined to omit it, were it not found in the parallel passages in Matthew and Luke, in neither of whom it is omitted by any MS. or version. See the dissertation on para- bolical writing at the end of Matt. chap. xiii, 299 The parable of A M4031. derstand; lest at any time they aE. should be converted, and thez7 sins ———"_ should be forgiven them. 13 And he said unto them, Know ye not this parable ? and how then will ye know all parables ? 14 4 The sower soweth the word. 15 And these are they by the way side, where the word is sown: but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness ; , 17 And have no root in themselves, and so endure but for a time: afterward, when afflic- tion or persecution ariseth for the word’s sake, immediately they are offended. 18 And these are they which are sown among thorns; such as hear the word, 19 And the cares of this world, » and the deceitfulness of riches, and the lusts of other things choke the entering in, ST. MARK. the sower explained word, and it becometh unfruit- 4, 4031. ful. : 20 And these are they which are sown on good ground ; such as hear the word, and receive it, and bring forth fruit, some thirty-fold, some sixty, and some a hundred. 21 91‘ And he said unto them, Is a candle brought to be put under a * bushel, or under a bed? and not to be set on a candlestick ? 22 1 For there is nothing hid, which shall not be manifested ; neither was any thing kept secret, but that it should come abroad. 23 ™If any man have ears to hear, let him hear. 24 And he saith unto them, Take heed what ye hear: ™ with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. 25 ° For he that hath, to him shall be given. and he that hath not, from him shall be taken even that which he hath. 26 Ἵ And he said, ν So is the kingdom of God, as if a man should cast seed into the ground ; An. Olymp. CCL 3. & Matt. xiii. 19.——» | Tim. vi. 9, 17.——i Matt. v. 15; Luke vili. 16; xi. 33——— The word in the original signifieth a less measure, as Matt. v. 15. 1 Matt. x. 26; Luke xii. 2——™ Matt. xi. 15; ver. 9 ——" Matt. vii. 2; Luke vi. 38. © Matt. xiii. 12; xxv. 29; Luke viii. 18, xix. 26.—P Matt. xiii. 24. Verse 15. Know ye not this parable ?| The scope and design of which is so very obvious. How then will ye know all parables?| Of which mode of teaching ye should be perfect masters, in order that ye may be able successfully to teach others. This verse is not found in any of the other evangelists. Verse 15. Turse are they] Probably our Lord here refers to the people to whom he had just now preached, and who, it is likely, did not profit by the word spoken. Where the word is sown] Instead of this clause, four copies of the Jtala read the place thus—They who are sown by the way side, are they WHO RECEIVE THE WORD NEGLIGENTLY. There are thousands of this stamp in the Christian world. Reader, art thow one of them? Verse 19. The decertfulness of riches] This is va- riously expressed in different copies of the Itala: the errors—delights of the world—compietely alienated (abalienati) by the pleasures of the world. The lusts of other things—which haye not been included in the anxious cares of the world, and the deceitfulness of riches. All, all, choke the word! Verse 21. Is a candle—put under a bushel?| The design of my preaching is to enlighten men; my parables not being designed to hide the truth, but to make it more manifest. Verse 22. For there is nothing hid, &c.| Probably ow Lord means, that all that had hitherto been secret, te'ative to the salvation of a lost world, or only ob- 300 securely pointed out by types and sacrifices, shall now be uncovered and made plain by the everlasting Gospel. See on Matt. v. 15; x. 26. Verse 24. And unto you that hear shall more be given.| This clause is wanting in DG, Coptic, and four copies of the Jtala; and in others, where it is extant, it is variously written. Griesbach has left it out of the text, and supposes it to be a gloss on, Whosoever hath, to him shall be gwen. Verse 25. He that hath] See on Matt. xiii. 12. Verse 26. So is the kingdom of God] This parable is mentioned only by Mark, a proof that Mark did not abridge Matthew. Whitby supposes it to refer to the good ground spoken of before, and paraphrases it thus :—‘“ What I have said of the seed sown upon good ground, may be illustrated by this parable. The dectrine of the kingdom, received ina good and honest heart, is like seed sown by a man in his ground, pro- perly prepared to receive it; for when he hath sown it, he sleeps and wakes day after day, and, looking on it, he sees it spring and grow up through the virtue of the earth in which it is sown, though he knows not how it doth so; and when he finds it ripe, he reaps it, and so receives the benefit of the sown seed. So is it here: the seed sown in the good and honest heart brings forth fruit with patience; and this fruit daily increaseth, though we know not how the Word and Spirit work that increase; and then Christ the hus- bandman, at the time of the harvest, gathers in this good seed into the kingdom of heaven.” I see no 1 The parable of ΑΜ. 27 And should sleep and rise An. Olymp. night and day, and the seed should be spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 4 Or, ripe——* Rey. xiv. 15——* Matt. xiii. 31; necessity of inquiring how Christ may be said to sleep and rise night and day ; Christ being like to this hus- bandman only in sowing and reaping the seed. Verse 27. And should sleep and rise night and day] That is, he should sleep by night, and rise by day ; for so the words are obviously to be understood. He knoweth not how.) How a plant grows is a mys- tery in nature, which the wisest philosopher in the universe cannot fully explain. Verse 28. Bringeth forth—of herself] Αὐτοματη. By its own energy, without either the influence or industry of man. Similar to this is the expression of the poet :— Namque alia, NULLIS HOMINUM COGENTIBUS, ips Sponre sua veniunt. Vire. Geor. 1. ii. v. 10. “Some (trees) grow of their own accord, without the labour of man.” All the endlessly varied herbage of the field is produced in this way. The full corn] TWAnpy σιτον, FuLL wheat; the per- fect, full-grown, or ripe corn. Lucian uses κενὸς καρπος, EMPTY fruit, for imperfect, or unripe fruit. See Kypke. The kingdom of God, which is generated in the soul by the word of life, under the influence of the Holy Spirit, is first very small; there is only a blade, but this is full of promise, for a good blade shows there is a good seed at bottom, and that the soil in which it is sown is good also. Then the ear—the strong stalk grows up, and the ear is formed at the top; the faith and love of the believing soul increase abundantly ; it is justified freely through the redemption that is in Christ ; it has the ear which is shortly to be filled with the ripe grain, the outlines of the whole image of God. Then the full corn. The soul is purified from all unrighteousness ; and, having escaped the corruption tyat is in the world, it is made a partaker of the Divine nature, and is filled with all the fulness of God. Verse 29. He putteth in the sickle] Ἀποςελλει, he sentleth out the sickle, i. e. the reapers; the instru- ment, by a metonomy, being put for the persons who use it. This is a common figure. It has been sup- posed that our Lord intimates here that, as soon as a soul is made completely holy, it is taken into the king- dom of God. But certainly the parable does not say 30. When the corn is ripe, it is reaped for the benefit of him who sowed it; for it can be of little or no use till it be ripe: so when a soul is saved from all sin, it is capable of being fully employed in the work of the Lord : it is then, and not till then, fully fitted for the Master’s use. God saves men to the uttermost, that they may here perfectly love him, and worthily mag- nify his name. To take them away the moment they 1 CHAP. IV. the springing seed 29 But when the fruit is «brought 4, ee forth, immediately "he putteth in An. Cyr CCL 3 the sickle, because the harvest is come. 30 9 And he said, * Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? Luke xiii. 18; Acts ii. 41; iv. 4; v. 14; xix. 20. are capable of doing this, would be, so far, to deprive the world and the Church of the manifestation of the glory of his grace. “But the text says, he immedi- ately sendeth out the sickle; and this means that the person dies, and is taken into glory, as soon as he is fit for it.” No, for there may be millions of cases, where, though to die would be gain, yet to live may be far better for the Church, and for an increase of the life of Christ to the soul. See Phil. i. 21,24. Be- sides, if we attempt to make the parable speak here what seems to be implied in the le/ter, then we may say, with equal propriety, that Christ sleeps and wakes alternately ; and that his own grace grows, he knows not how, in the heart in which he has planted it. Verse 27. On these two parables we may remark :— 1. That a preacher is a person employed by God, and sent out to sow the good seed of his kingdom in the souls of men. 2. That it is a sin against God to stay in the field and not sow. 3. That it is a sin to pretend to sow, when a man is not furnished by the keeper of the granary with any more seed. 4. That it is a high offence against God to change the Master’s seed, to mix it, or to sow bad seed in the place of it. 5. That he is not a seeds-man of God who desires to sow by the way side, &c., and not on the proper ground ; i. e. he who loves to preach only to genteel congregations, to people of sense and fashion, and feels it a pain and a cross to labour among the poor and the ignorant. 6. That he who sows with a simple, upright heart, the seed of his Master, shall (though some may be unfruitful) see the seed take deep root; and, notwith- standing the unfaithfulness and sloth of many of his hearers, he shall doubtless come with rejoicing, bringing his sheaves with him. See Quesnel. Verse 30. Whereunto shall we liken the kingdom of God ?] How amiable is this carefulness of Jesus ! How instructive to the preachers of his word! He is not solicitous to seek fine turns of eloquence to charm the minds of his auditors, nor to draw such descriptions and comparisons as may surprise them: but studies only to make himself understood ; to instruct to ad- vantage ; to give true ideas of faith and holiness ; and to find out such expressions as may render necessary truths easy and intelligible to the meanest capacities. The very wisdom of God seems to be at a loss to find out expressions Jow enough for the s/ow apprehensions of men. How dull and stupid is the creature! How wise and good the Creator! And how foolish the 301 Parable of the musturd seed. Say A.M. 4031. 81 It es like a grain of mustard As Olymp. seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it. 33 * And with many such parables spake he the word unto them, as they were able to hear 17. 2 34 But without a parable spake he not unto them: and when they were alone, he ex- pounded all things to his disciples. 35 Ἵ And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. 36 And when they had sent away the mul- t Matt. xiii. 34; John xvi. 12. preacher who uses fine and hard words in his preaching, which, though admired by the shallow, convey no in- struction to the multitude. Verse 31. A grain of mustard seed] See on Matt. xii. 31, 32. Verse 33. With many such parables] ἸΤολλαις, many, is omitted by L, sixteen others; the Syriac, both the Persic, one Arabic, Coptic, Armenian, ZEthiopic, and two of the Itala. Mill approves of the omission, and Griesbach leaves it doubtful. It is probably an interpolation: the text reads better with- out it. As they were able to hear] Axovewy, or to understand, always suiling his teaching to the capacities of his hearers. I have always found that preacher most useful, who could adapt his phrase to éhat of the people to whom he preached. Studying different dialects, and forms of speech, among the common people, is a more dificult and a more useful work than the study of dead languages. The one a man should do, and the other he need not leave undone. Verse 34. He expounded all things to his disciples.] That they might be capable of instructing others. Outside hearers, those who do not come into close fel- lowship with the true disciples of Christ, have seldom more than a superficial knowledge of Divine things. In the fellowship of the saints, where Jesus the teacher is always to be found, every thing is made plain,—for the secret of the Lord 1 is with them who fear him. Verse 35. Let us pass over unto the other side.] Our Lord was now by the sea of Galilee. Verse 36. Tory took him even as he was in the ship.| That is, the disciples; he was now ev τῷ πλοίῳ, in the boat, i. e. his own boat which usually waited on him, and out of which it appears he was then teaching the people. There were several others there which he might have gone in, had this one not been in the place. The construction of this verse is exceedingly difficult ; 302 MARK. Jesus rebukes the wind titude, they took him even as he was 4, M, 4081. in the ship. And there were also An. Olymp with him other little ships. ee col 37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38 And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish? 39 And he-arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. 40 And he said unto them, Why are ye so fearful? how is it that ye have no faith ? 41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him? ἃ Matt. viii. 18, 23; Luke viii. 22. the meaning appears to be this :—The disciples sailed off with him just as he was in the boat out of which he had been teaching the people ; and they did not wait fo provide any accommodations for the passage. This I believe to be the meaning of the inspired penman. Verse 37. A greal storm of wind] See on Matt. Vill. 24. Verse 38. On a pillow] Προσκεφαλαιον probably means a little bed, or hammock, such as are common in small vessels. have seen several in small packets, or passage boats, nota great deal larger than a olster. Verse 39. Peace, be still.] Be silent! Be still! There is uncommon majesty and authority in these words. Who but God could act thus? Perhaps this salvation of his disciples in the boat might be designed to show forth that protection and deliverance which Christ will give to his followers, however violently they may be persecuted by earth or hell. At least, this is a legitimate use which may be made of this transaction. Verse 40. Why are ye so fearful?) Having me with you. How is it that ye have no faith?) Having already had such proofs of my unlimited power and goodness. Verse 41. What manner of man is this ?] They were astonished at such power proceeding from a person who appeared to be only like one of themselves. It is often profitable to entertain each other with the succour and support which we receive from God in times of temptation and distress; and to adore, with respectful awe, that sovereign power and goodness by which we have been delivered. Havine spoken so largely of the spiritual and prac- tical uses to be made of these transactions, where the parallel places occur in the preceding evangelist, I do not think it necessary to repeat those things here, and must refer the reader to the places marked in the margin, 1 The man possessed with a CHAP. V. legion of demons cured CHAPTER V. The man possessed with a legion of demons cured, 1-20. He raises Javrus’s daughter to life, and cures the woman who had an issue of blood, 21-43. A. M. 4031. T a he, AND they came over unto the ie other side of the sea, into the country of the Gadarenes. 2 And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, 3 Who had his dwelling among the tombs ; and no man could bind him, no, not with chains : 4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. 5 And always, night and day, he was in the a Matt. viii. 28; Luke viii. 26. NOTES ON CHAP. V. Verse 1. The Gadarenes.] Some of the MSS. have Gergasenes, and some of thern Gerasenes. Grieshach seems to prefer the latter. See the note on Matt. viii. 28. The Gadarenes were included within the limits of the Gergasenes. Dr. Lightfoot supposes that, of the two demoniacs mentioned here, one was of Gadara, and consequently a heathen, the other was a Gergese- nian, and consequently a Jew ; and he thinks that Mark and Luke mention the Gadarene demoniac because his case was a singular one, being the only heathen cured by our Lord, except the daughter of the Syrophe- nician woman. Verse 2. A man with an unclean spirit] There are two mentioned by Matthew, who are termed demo- niacs. See on chap. i. 23. Verse 3. Who had his dwelling among the tombs] See Matt. viii. 28. Verse 4. With fetters and chains] His strength, it appears was supernatural, no kind of chains being strong enough to confine him. With several, this inan would have passed for an outrageous madman, and diabolic influence be entirely left out of the ques- tion; but it is the prerogative of the inspired penman only, to enter into the nature and causes of things; and how strange is it, that because men cannot see as far as the Spirit of God does, therefore they deny his testimony. “There was no devil; there can be none.” Why? “Because we have never seen one, and we think the doctrine absurd.” Excellent reason! And do you think that any man who conscientiously believes his Bible will give any credit to you? Men sent from God, to bear witness to the truth, tell us there were demoniacs in their time ; you say, “ No, they were only diseases.” Whom shall we credit? The men sent from (od, or you? 1 mountains, and in the tombs, cry- Ἂν δ 4031. ing, and cutting himself with spe hed stones. eee: 6 But when he saw Jesus afar off, he ran and worshipped him, 7 And cried with a loud voice, and said, >’ What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. 8 For he said unto him, Come out of the man, thow unclean spirit. 9 And he asked him, What zs thy name? And he answered, saying, °My name is Le- gion: for we are many. 10 And he besonght him much that he Ὁ Acts xvi. 17; Matt. viii. 29- © Luke viii. 30. Verse 5. Crying, and cutting himself with stones.] In this person’s case we see a specimen of what Satan could do in all the wicked, if God should permit him ; but even the devil himself has his chain ; and he who often binds others, is always bound himself. Verse 6. Worshipped him] Did him homage ; com- pelled thereto by the power of God. How humiliating to Satan, thus to be obliged to acknowledge the supe- riority of Christ ! Verse 7. What have I to do with thee] Or, What is it to thee and me, or why dost thou trouble thyself with me? See on chap. i. 24, and Matt. vii. 29, where the idiom and meaning are explained. Jesus] This is omitted by four MSS., and by several in Luke viii. 28, and by many of the first authority in Matt. viii. 29. See the note on this latter place. Verse 9. Legion: for we are many.] Could a disease have spoken sot ‘No, there was no devil in the case ; the man spoke according to the prejudice of his countrymen.” And do you think that the Spirit of God could employ himself in retailing such ridiculous and nonsensical prejudices? “ But the evangelist gives these as this madman’s words, and it was necessary that, as a faithful historian, he should mention these circumstances.” But this objection is destroyed by the parallel place in Luke, chap. viii. 30, where the inspired writer himself observes, that the demoniac was called Legion, because many demons had entered into him. Verse 10. Out of the country.] Strange that these accursed spirits should find it any mitigation of their misery to be permitted to exercise their malevolence in a particular district! But as thi8 is supposed to have been a heathen district, therefore the demons might consider themselves in their own territories ; and probably they could act there with less restraint than they could do in a country where the worship of God was established. See on ver. 1. 303 The legion of demons A.M. 4031. would not send them away out of An. Olymp. the country. : 11 Now there was there nigh unto the mountains a great herd of swine feeding. 12 And all the devils besought him, saying, Send us into the swine, that we may enter into them. 13 And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place, into the sea, (they were about two thousand,) and were choked in the sea. 14 And they that fed the swine fled, and told 1ὲ in the city, and in the country. And they went out to see what it was that was done. 15 And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid. 16 And they that saw zt told them how it befell to him that was possessed with the devil, and also concerning the swine. 17 And “they began to pray him to depart out of their coasts. 18 And when he was come into the ship, he that had been possessed with the devil ST. MARK. possess a herd of swe. ᾿ : ith A.M. 4081. prayed him that he might be with 4,™. 403) him. An. Olymp. CCL3. 19 Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. 20 And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel. 21 9 £And when Jesus was passed over again by ship unto the other side, much peo- ple gathered unto him: and he was nigh unto the sea. 22 And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, 23 And besought him greatly, saying, My little daughter lieth at the point of death: J pray thee, come and lay thy hands on her, that she may be healed: and she shall live. 24 And Jesus went with him; and much people followed him, and thronged him. 25 Ἵ And a certain woman, "which had an issue of blood twelve years, 26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, ἃ Matt. viil. 34; Acts xvi. 39. © Luke viii. 38—f Matt. ix. 1; Luke viii. 40. Verse 11. A great herd of swine] See the notes on Matt. viii. 30. Verse 12. Aut the devils] Mavrec, all, is omitted by many MSS. and versions ; Griesbach leaves it out of the text. Οἱ δαίμονες is omitted also by several : Griesbach leaves it doubtful. Probably it should be read thus, And they besought him, saying. Verse 13. Gave them leave.] For exetpepev, DH, three others, and three copies of the tala have erenpev, sent them. Verse 14. The swine] Instead of τοὺς χοίρους, BCDL, -three others, Syriac, Coptic, Aithiopic, Vulgate, and Ttala, read avrovc, them—And they that fed THEM fled. Griesbach has adopted this reading. Verse 15. That—had the legion] This is omitted by D, and two others, Aithiopic, Persic, Vulgate, and all the Ztala but one. Mill, Bengel, and Griesbach, think it should be omitted. Verse 19. Suffered him not] Ὁ de Ἰησους, Howbert & Matt. ix. 18; Luke viii. 41——"Leyv. xv. 25; Matt. ix. Verse 20. Decapolis] See on Matt. iv. 25. Verse 23. My little daughter] .To θυγατριον pov, that little daughter of mine. The words express much tenderness and concern. Luke observes, chap. Vili. 42, that she was his only daughter, and was about twelve years of age. At the point of death] Ἐσχατως eye, in the last extremity, the last gasp. See on Matt. ix. 18. Verse 25. A certain woman] See Matt. ix. 20. Verse 26. Had suffered many things of many phy- sicians,—and was nothing bettered, but rather grew worse] No person will wonder at this account, when he considers the therapeutics of the Jewish physicians in reference to hemorrhages, especially of the kind with which this woman was afflicted. Rabbi Jochanan says: “ Take of gum Alexandria, of alum, and of crocus hortensis, the weight of a zuzee each; let them be bruised together, and given in wine to the woman that hath an issue of blood. But if this Jesus, is omitted by ABKLM, twenty-seven others, | fail, both the Syriac, both the Persic, Coptic, Gothic, Vul- j gate, and one of the Itala. Mill and Bengel approve of the omission, and Griesbach leaves it out of the text. Go home to thy friends, &c.] This was the cause why Jesus would not permit him to follow him now, because he would not have the happiness of his rela- tives deferred, who must exceedingly rejoice at seeing the wonders which the Lord had wrought. 304 “ Take of Persian onions nine logs, boil them in wine, and give it to her to drink: and say, Arise from thy flux. But should this fail, “ Set her in a place where two ways meet, and let her hold acup of wine in her hand; and let somebody come behind and affright her, and say, Arise from thy flux. But should this do no good, “ Take a handful of cummin and a handful of 1 The diseased woman healed. A.M. 4031. 97 When she had heard of Jesus, A.D. 27. A An. Olymp. came in the press behind, and ——— touched his garment. 28 For she said, If I may touch but his clothes, I shall be whole. 29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. , 30 And Jesus, immediately knowing in him- self that ‘virtue had gone out of him, turned him about in the press, and said, Who touched my clothes ? 31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me ? 32 And he looked round about to see her that had done this thing. 33 But the woman, fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34 And he said unto her, Daughter, * thy ' Luke vi. 19; viii. 46-———* Matt. ix. 22; chap. x. 52; Acts crocus, and a handful of fenu-greek ; let these be boiled, and given her to drink, and say, Arise from thy flux. But should this also fail, “ Dig seven trenches, and burnin them some cuttings of vines not yet circumcised (vines not four years old ;) and let her take inher hand a cup of wine, and let her be led from this trench and set down over that; and let her be removed from that, and set down over ano- ther: and in each removal say unto her, Arise from thy flux.” Dr. Lightfoot gives these as a sample, out of many others, extracted from Bab. Shabb. fol. 110. And from some of these nostrums it is evident the woman could not be detéered, and from some others it is as evident that she must be made worse; and from all together it is indubitably certain that she must have suffered many things ;—and from the persons employ- ed, tine expense of the medicaments, and the number of years she was afflicted, as she was not a person of great opulence, it is most perfectly credible that she spent all that she had. She was therefore a fit pa- tient for the Great Physician. The case of this woman was a very afflicting one : 1. Because of the nature of her malady; it was such as could not be made public, without exposing her to shame and contempt. 2. It was an inveterate disorder ; it had lasted twelve years. 3. It was continual; she appears to have had no interval of health. 4. Her disorder was aggravated by the medicines she used— she suffered much, ὅς. 5. Her malady was ruinous both to her health and cireumstances—she spent ail that she had. 6. She was now brought to the last point of wretchedness, want, and despair; she was growing worse, and had neither money nor goods to make another experiment to procure her health. 7. She was brought so low by her disorder as to be inca- pable of earning any thing to support her wretched life Vo. 1. ( 20 ) CHAP.’ V. Jarus’s daughter raised to life faith hath made thee whole; go 4,™, 4031. in peace, and be whole of thy An. Olymp. plague. a 35 Ἵ 'While he yet spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead: why troublest thou the Master any farther ? 36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the syna gogue, Be not afraid, only believe. 37 And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38 And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. 39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but ™sleepeth. 40 And they laughed him to sco. ™But when he had put them all out, he taketh the xiv. 9— Luke viii. 49——™ John xi. 11.— Acts ix. 40. a little longer. It has been said, and the saying is a good one, “ Man’s extremity is God’s opportunity.” Never could the power and goodness of God be shown in a more difficult and distressful case. And now Jesus comes, and she is healed. Verse 27. Came in the press behind] She had formed her resolution in faith, she executes it, not- withstanding her weakness, &c., with courage ; and now she finds it crowned with success. Verse 31. Thou seest the multitude thronging thee, &c.] Many touch Jesus who are not healed by him : the reason is, they do it not by faith, through a sense of their wants, and a conviction of his ability and wil- lingness to save them. Faith conveys the virtue of Christ into the soul, and spiritual health is the imme- diate consequence of this received virtue. Verse 33. Fearing and trembling] See Matt. ix. 22. Verse 34. Be whole of thy plague.| Rather, con- tinue whole, not, be whole, for she was already healed : but this contains a promise, necessary to her encour- agement, that her disorder should afflict her no more. Verse 35. Why troublest thou the Master] These people seem to have had no other notion of our Lord than that of an eminent physician, who might be useful while there was life, but afterwards could do nothing. Verse 36. Jesus—saith] These words were spoken by our Lord to the afflicted father, immediately on his hearing of the death of his child, to prevent that dis- tress which he otherwise must have felt on finding that the case was now, humanly speaking, hopeless. Verse 38. He cometh] But epyovrat, they come, is the reading of ABCDF, four others, and several versions. Wept and wailed) See on Matt. ix. 23. Verse 40. The father and the mother] Prudence required that they should be present, and be witnesses of the miracle. 305 Our Lord’s countrymen are A. M4031. father and the mother of the dam- sel, and them that were with him, and entereth in where the damsel was lying. 41 And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise. An. Olymp. CCL.3. ST. MARK. offended at his mighty works. 42 And straightway the damsel 4, ™ 4031. arose, and walked; for she was of An. Oyen: CCL 3. the age of twelve years. And they - were astonished with a great astonishment. 43 And °he charged them straitly that no man should know it; and commanded that something should be given her to eat. © Matt. vill. 4; ix. 30; xii. 16; xvii. 9; chap. 111. 12; Luke v. 14. And them that were with him] 'Thatis, Peter, James, and John, verse 37. It is remarkable that our Lord gave a particular preference to these three disciples, beyond all the rest, on three very important occasions : 1. They were present at the transfiguration. 2. At the raising of Jairus’s daughter. 3. At his agony in the garden of Gethsemane. Where the damsel was lying.] Avaxeipevov, lying. This word is very doubtful. BDL, one other, Coptic, and later Arabic, with five of the Itala, omit it. Other MSS. express the same idea in five different words : Griesbach leaves it out of the text. See his Testament. Verse 41. Talitha cumi] axes j This is mere Syriac, the proper translation of which the evangelist has given. The Codex Beze has a very odd and unaccountable reading here, ῥαββι. θαβιτα κουμι, My master. Damsel arise. Suidas quotes this place under the word Αββακοὺυμ thus ταληϑα κουμ. Κουμ is the reading of several ancient MSS., but it is certainly a faulty one. Verse 43. Something should be given her to eat.} For though he had employed an extraordinary power to bring her to life, he wills that she should be conti- nued in existence by the use of ordinary means. The advice of the heathen is a good one:— Nec Deus intersit, nisi dignus vindice nodus Inciderit. Horar. “ When the miraculous power of God is necessary, let it be resorted to: when it is not necessary, let the ordinary means be used.”—To act otherwise would be to tempt God. . While Christ teaches men the knowledge of the true God, and the way of salvation, he at the same time teaches them lessons of prudence, economy, and com- mon sense. And it is worthy of remark, that all who are taught of him are not only saved, but their under- standings are much improved. True religion, civili- zation, mental improvement, common sense, and or derly behaviour, go hand in hand. CHAPTER VI. Our Lord’s countrymen are astonished at his wisdom and mighty works, and are offended at hun, 1--4. He works few miracles there, because of their unbelief, 5, 6. to preach, §c., 7-11. 14-16. of their mission, 30. They depart, preach, and work miracles, 12, 13. Account of the beheading of John Baptist, 17-29. He sends forth his disciples by two and two Different opinions of Christ, The disciples return, and give an account He departs with them to a place of privacy, but the people follow him, 31-33. He has compassion on them, and miraculously feeds five thousand with five loaves and two fishes, 34-44. He sends the disciples by sea to Bethsaida, and himself goes into a mountain to pray, 45, 46. The disciples meet with a storm, and he comes to them walking upon the water, and appeases the winds and the sea, 47- 52. A. M. 4031. ees AND? he went out from thence, uae and came into his own country, and his disciples follow him. 2 And when the Sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, "ἢ From whence hath this man these things? and what They come into the land of Gennesaret, and he works many miracles, 53-56. wisdom is this which is given unto AM. 408) him, that even such mighty works An. Olymp. are wrought by his hands ? ee 3 Is not this the carpenter, the son of Mary, ¢ the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they ὁ were offended at him. a Matt. xiii. 54; Luke iv. 16——» John vi. 42. ¢ See Matt. xii. 46; Gal. 1. 19.——4 Matt. xi. δ. NOTES ON CHAP. VI. Verse 1. And he went out from thence] That is, from Capernaum. See on Matt. xiii. 54. Verse 2. Were astonished] Ext tn διδαχῃ αὐτου, at Ius doctrine, or teaching. This is added by the Codex Beze and eight others, later Syriac, Armenian, Vul- gate, and all the Παΐα. 306 Verse 3. Is not this the carpenter] Among the ancient Jews, every father was bound to do four things for his son. 1. To circumcise him. 2. To redeem him 3. To teach him the law. 4. To teach him a trade. And this was founded on the following just maxim: “ He who teaches not his son to do some work, is as if he taught him robbery!” Τὺ is therefore ( 29") He sends forth his own kin, and in his own house 5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6 And 5 δ marvelled because of their un- belief. ™ And he went round about the vil- lages, teaching. 7 % ‘And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits ; 8 And commanded them that they should take nothing for their journey, save a staff only ; no scrip, no bread, no * money in their purse : 9 But 1 be shod with sandals ; and not put on two coats. 10 ™ And he said unto them, In what place *Matt. xiii. 57; John iv. 44.——! See Gen. xix. 22; xxxii. 25; Matt. xiii. 58; chap. ix. 23. £ Isa. lix. 16—— Matt. ix. 35; Luke xiii. Sabin pes x. 1; chap. iii. 13, 14; Luke ix. 1. The word signifieth a piece of brass money, in value somewhat less than a farthing, Matt. x.9; but here itis taken in general for likely that Joseph brought up our Lord to his own trade. Joses| Several good MSS. read Ιωσητος, Joset, and one, with several versions, reads Joseph. Verses 4—6. See this curious subject explained, Matt. xiii. 55-58. Verse 7. By two and two] Thatthey might encourage and support each other; and to show that wnion among the ministers of the Gospel is essential to the promotion of the cause of truth. See on Luke x. 1. Verse 8. A staff only] It is likely he desired them to take only one with every two, merely for the pur- pose of carrying any part of their clothes on, when they should be obliged to strip them off by reason of the heat; for walking staves, or things of this kind, were forbidden, see Matt. x. 10. But, probably, no more is designed than simply to state that they must not wait to make any provision for the journey, but go off just as they were, leaving the provision necessary in the present case to the care of Divine Providence. St. James is represented in ancient paintings, as carrying a gourd bottle on a starr across his shoulder. Verse 9. Shod with sandals] The sandal seems to have been similar to the Roman solea, which covered only the sole of the foot, and was fastened about the foot and ancle with straps. The sandal was originally a part of the woman’s dress; ancient authors represent them as worn only by women. In Matt. x. 10, the disciples are commanded to take no shoes, trodnuara, which word is nearly of the same import with cav- data, sandals; but, as our Lord intimates to them that they should be free from all useless ineumbrances, that they might fulfil his orders with the utmost dili- gence and despatch, so we may suppose that the san- dal was a lighter kind of wear than the shoe: and 1 CHAP. VI. disciples to preach. soever ye enter into a house, there 4; M4031. abide till ye depart from that place. An. Olymp. 11 " And whosoever shall not re- ae ceive you, nor hear you, when ye depart thence, ° shake off the dust under your feet for a testi mony against them. Verily I say unto you, It shall be more tolerable for Sodom ? and Gomor- rah, in the day'of judgment, than for that city. 12 And they went out, and preached that men should repent. 13 And they cast out many devils, 4 and anointed with oil many that were sick, and healed them. 14 9 τ And King Herod heard of him ; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him. 15 " Others said, That it is Elias. And money, Luke ix. 3.—— Acts xii. 8——™ Matt. x. 11; Luke ix. 4 αὶ 7,8: 1 Matt. x. 14; Luke x. 10. © Acts xiii. 51; xviii. 6. P Gr. or. 4 James v. 14.— Matt. xiv. 1; Luke ix. 7.—— Matt. xvi. 14; chap. viii. 28. indeed the word sandal, which is mere Chaldee, 5330 might be properly translated a light shoe; as it is compounded of 7D sin, a shoe, (see Targum, Deut. xxv. 9, 10,) and 57 dal, thin, slender, or mean, as being made, not only lighter than the hypodema or shoe, but (probably) also of meaner materials. See many ex- cellent observations on this subject in Martinius’s Etymolog. Lexicon, under the word Sandalium. Verse 11. And whosoever shall not receive you] Ὁς av τόπος μὴ δεξηται, whatsoever PLACE will not re- ceive you: this is the reading of BL, four others, and the later Syriac in the margin. Verily, &c.] All this clause is omitted in BCDL, two others, one Arabic, one Persic, Coptic, Armenian, Vulgate, and all the Itala but three. Mill and Beza approve of the omission, and Griesbach leaves it out of the text. It has probably been transferred here from Matt. x. 15. See this subject, from ver. 7, to ver. 11, explained at large on Matt. x. 1-15. Verse 13. Anointed with oil many that were sich} This is only spoken of here, and in James v. 14. This ceremony was in great use among the Jews; and in certain cases it might be profitable. But in the cases mentioned here, which were merely miraculous, it could avail no more of itself than the inposition of hands. It was used symbolically, as an emblem of that ease, comfort, and joy, which they prayed God to impart to the sick. For various examples of its use among the Jews, see Lightfoot and Wetstein on this place. Verse 14. And king Herod heard] Τὴν ἀκοὴν αὐτου, his fame, is added by KM, fifteen others, and in the margin of several. It seems necessary to complete the sense. Verse 15. Or, as one of the prophets.) 1, or, is 307 Tohn the Baptist 15 cast A.M. 4031. others said, That it is a prophet, or Fes Bee, as one of the prophets. 16 §* But when Herod heard thereof, he said, It is John, whom I beheaded : he is risen from the dead. 17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias’ sake, his brother Philip’s wife : for he had married her. 18 For John had said unto Herod, ἃ It is not lawful for thee to have thy brother’s wife. 19 Therefore Herodias had Ya quarrel against him, and would have killed him; but she could not; 20 For Herod feared John, knowing that he was a just man and a holy, and * observed him; and when he heard him, he did many things, and heard him gladly. 21 ¥ And when a convenient day was come, that Herod 5 on his birth-day made a supper to his lords, high captains, and chief estates of Galilee ; 22 And when the daughter of the said He- rodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give zt thee. 23 And he sware unto her, ἃ Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. t Matt. xiv. 2; Luke iii. 19. ULey, xviil. 16; xx. 21. Vv Or, an inward grudge- Ww Matt. xiv.5; xxi. 26.——* Or, kept him, or, saved him. omitted by ABCEGHKLMS—BHYV, and one hun- dred others, Syriac, all the Arabic, all the Perstc, Coptic, Zthiopic, Gothic, Slavonic, Vulgate, two Itala, Origen, Victor, and Theophylact. Bengel, Wetstein, and Griesbach leave it out of the text: the omission of it mends the sense much. Verse 19. Would have killed] Ἑζητει, soucut to kill him. C and five of the Itala. See the whole of this account, from ver. 17, to ver. 29, explained on Matt. xiv. 2-12. Verse 21. Lords] Μεγιστασιν, probably governors of particular districts. High captains] Χιλίαρχοις ; literally, chiefs or cap- tains over a thousand men, military chiefs. Chief estates] Πρωτοῖς ; probably such as might be called nobles by title only, having no office civil or military ; probably magistrates. See Kypxe onthe place. Verse 23. Unto the half of my kingdom.] A noble price for a dance! This extravagance in favour of female dancers has the fullest scope in the east, even to the present day. M. Anguetil du Perron, in the preliminary discourse to his Zend Avesta, p. 344 and 345, gives a particular account of the dancers at Sw- 308 ST. MARK. into prison and beheaded 24 And she went forth, and said 4, Μ' 4085. unto her mother, What shall 1 ask? An. Olymp. And she said, The head of John the bs Baptist. 25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by ina charger, the head of John the Baptist. 26 > And the king was exceeding sorry ; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. 27 And immediately the king sent “ an ex- ecutioner, and commanded his head to be brought: and he went and beheaded him in the prison, 28 And brought his head in a charger, and gaye it to the damsel: and the damsel gave it to her mother. 29 And when his disciples heard of it, they came and took up his corpse, and laid it ina tomb. 30 Ἵ ὁ And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. 31 © And he said unto them, Come ye your- selves apart into a desert place, and rest a while: for ἢ there were many coming and go- ing, and they had no leisure so much as to eat. y Matt. xiv. 6——*Gen. x]. 20-———* Esth. v. 3, 6; vii. 2. >Matt. xiv. 9—*Or, one of his guard- 4 Luke ix. 10. © Matt. xiv. 13. Chap. iii. 20. rat. This account cannot be transcribed in a comment on the Gospel of God, however illustrative it might be of the conduct of Herodias and her daughter Salome : it is too abominable for a place here. He observes, that the rich vie with each other in the presents they make to the dancing girls of money and jewels ; and that persons of opulence have even ruined themselves by the presents they made to those victims of debauch. He mentions a remarkable case, which may throw light on this passage: “That the dancer Laal-koner gained such a complete ascendancy over the Mogul Emperor Maaz-eddin, that he made her joint gover- ness of the empire with himself.” Verse 26. For their sakes which sat with him] Probably these persons joined in with the request, and were glad of this opportunity to get this light of Is- rae] extinguished; he being a public reprover of all their vices. Verse 30. The apostles gathered themselves toge- ther] For they went different ways before, by two and two, ver. 7 ; and now they return and meet Christ at Capernaum. Verse 31. Rest a while] Rest is necessary for 1 Five thousand fed with ‘Mss 82. 8 And they departed into a An. Olymp. desert place by ship privately. Ξ 33 And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. 34 “Ὁ And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and ‘he began to teach them many things. 35 * And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time ts far passed : 36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. 37 He answered and said unto them, Give ye them to eat. And they say unto him, 'Shall we go and buy two hundred ™ penny- worth of bread, and give them to eat? 38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, ™ Five, and two fishes. 39 And he commanded them to make all sit down by companies upon the green grass. © Matt. xiv. 13.—— Matt. ix. 36; xiv. 14——i Luke ix. 11. ® Matt. xiv. 15; Luke ix. 12——! Num. xi. 13, 22; 2 Kings iv. 43.— The Roman penny is seven pence halfpenny ; as Matt. xviii. 28. those who labour; and a zealous preacher of the Gos- pel will as often stand in need of it as a galley slave. Verse 33. The people] Or, oyAor, the multitudes. This is wanting in many MSS., but it seems neces- sary to make the sense clear. There is scarcely a verse in the whole New Testament that has suffered so much from transcribers as this verse. Amidst the abundance of various readings, one can scarcely tell what its original state was. The various readings may be seen in Griesbach. Verse 34. Much people, &c.] See this miracle explained on Matt. xiv. 14, &c. Verse 40. By hundreds, and by fifties.) “That is,” says Mr. Wesley, “ fifty in a rank, and a hundred in file. So, a hundred multiplied by fifty, made just five thousand.” But if they sat fifty deep, how could the disciples conveniently serve them with the bread and fish ? Verse 41. And blessed] I think the word God should be inserted here, as in Matt. xiv. 19. See the note there. The food we receive from God is already blessed, and does not stand in need of being blessed by man; but God, who gives it, deserves our warmest thanksgivings, as frequently as we are called to partake uf his bounty. CHAP. VI. Jive loaves and two fishes. 40 And they sat down in ranks, ὦ ΔΙ. 1032 by hundreds, and by fifties. 41 And when he had taken the five loaves and the two fishes, he looked up to heaven, ° and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all 42 And they did all eat, and were filled. 43 And they took up twelve baskets full of the fragments, and of the fishes. 44 And they that did eat of the loaves were about five thousand men. 45 § » And straightway he constrained his disciples to get into the ship, and to go to the other side before 4 unto Bethsaida, while he sent away the people. 46 And when he had sent them away, he departed into a mountain to pray. 47 * And when even was come, the ship was in the midst of the sea, and he alone on the land. 48 And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and * would have passed by them. 49 But when they saw him walking upon Matt. xiv. 17; Luke ix. 13; John vi. 9; see Matt. xv. 34; chap. viii. 5. ©] Sam. ix. 13; Matt. xxvi. 26. P Matt. xiv. 22; John vi. 17. 4 Or, over against Bethsaida— Matt. xiv. 23; John vi. 16, 17.——* See Luke xxiv. 28. baskets used by the disciples, see Matt. xiv. 20, or baskets belonging to some of the multitude, who might have brought some with them to earry provisions, or other things necessary for the sick, whom they brought to Christ to be healed. Verse 44. Were about five thousand] «cet, about, is omitted by a great majority of the best MSS. and by the principal versions. It is wanting in several editions: Bengel, Wetstein, and Grieshach, leave it out of the text. It is omitted by some in the parallel place, Matt. xiv. 21, but it stands without any varia- tion in Luke ix. 14, and John vi. 10. This miracle is mentioned by all the four evangelists. It is one of the most astonishing that Christ has wrought. It is a miracle which could not be counterfeited, and a full proof of the divinity of Christ. Verse 45. To the other side before unto Bethsaida] John says, chap. vi. 17, to Capernaum. It is probable our Lord ordered them to steer to one or other of these two places, which were about four miles distant, and on the same side of the sea of Galilee. Verse 47. The ship was in the midst of the sea} See all the parts of this wonderful transaction consi- dered, on Matt. xiv. 22-33. Verse 49. They supposed it had been a spirit] Verse 42. Twelve baskets] These were either the | That is, by whom the storm had been raised. 1 309 On eating with i a the sea, they supposed it had been Ass Olymp. a spirit, and cried out: 50 (For they all saw him, and were troubled.) And immediately he talked with them, and saith unto them, Be of good cheer; it is I: be not afraid. 51 And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. 52 For ' they considered not the miracle of the loaves: for their "heart was hardened. 53 9% And when they had passed over, t Chap. viii. 17, 18. u Chap. iii. 5; xvi. 14. ν Matt. xiv. 34. Verse 52. Their heart was hardened.| See this explained Matt. xiv. 33. Verse 53. The land of Gennesaret] This country lay on the coast of the sea of Galilee: it is described by Josephus as being exceedingly pleasant and fertile. It had its name of Gennesaret from 1) gen, a garden, and 1D sar, a prince, either because the king had a garden there, or because of its great fertility. Verse 54. They knew him] Ἐπιγνοντες, They re- collected him; for he had before preached and wrought miracles in different places of the same country. ST. MARK. unwashen hands they came into the land of Gen- are nesaret, and drew to the shore. Aer Ghee. 54 And when they were come out of the ship, straightway they knew him, 55 And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. 56 And whithersoever he entered, into vil- lages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched * him were made whole. w Matt. ix. 20; chap. v. 27, 28; Acts xix. 12——* Or, it. Verse 56. Villages] Probably small towns near cities. Country] Villages at a distance from cities and large public towns. See the notes on Matt. xiv. 34-36. Christ went about doing good—he confined his mi- nistry and miracles to no place—wherever he went, they stood in need of his help ; and whenever they re- quired his assistance, they had it granted immediately. Our Lord’s conduct, in these respects, is a perfect pattern for every preacher of his Gospel. CHAPTER VII. The Pharisees find fault with the disciples for eating with unwashen hands, 1-5. pocrisy, and shows that they had made the word of God of no effect by their traditions, 6-13. Christ exposes their hy- He shows what things defile men, 14-16 ; and teaches his disciples in private, that the sin of the heart alone, leading to vicious practices, defiles the man, 17-23. The account of the Syrophenician woman, 24-30. He heals a man who was dumb, and had an impediment in his speech, 31-37. A.M. 4032. a : ee "THEN came together unto him an, eee the Pharisees, and certain of the scribes, which came from Jerusalem. 2 And when they saw some of his disciples eat bread with ?defiled (that is to say, with a Matt. xv. 1. Or, common. © Or, diligently ; in the A. M. 4032. unwashen) hands, they found 4,% 403 fault. ares (3 For the Pharisees, and all the —————— Jews, except they wash thezr hands ° oft, eat not, holding the tradition of the elders. original, with the fist ; Theophylact, up to the elbow. NOTES ON CHAP. VII. Verse 1. Came from Jerusalem.] Probably for the express purpose of disputing with Christ, that they might entangle him in his talk. Malice and envy are never idle—they incessantly hunt the person they in- tend to make their prey. Verse 2. They found fault.| This is wanting in ABEHLV, nineteen others, and several versions: Mill and Bengel approve the omission, and Griesbach rejects the word. If the 3d and 4th verses be read in a parenthesis, the 2d and 5th verses will appear to be properly connected, without the above clause. Verse 3. Eacept they wash their hands] πυγμῇ, the hand to the wrist—Unless they wash the hand up to the wrist, eat not. Several translations are given of this word ; that above is from Dr. Lightfoot, who 310 quotes a tradition from the rabbins, stating that the hands were to be thus washed. This sort of washing was, and still continues te be, an act of religion in the eastern countries. It is particularly commanded in the Koran, Surat v. ver. 7, “O believers, when ye wish to pray, wash your faces, and your hands up to the elbows—and your feet up to the ankles.” Which custom it is likely Mohammed borrowed from the Jews. The Jewish doctrine is this: “If a man neglect the washing, he shall be eradicated from this world.” But instead of πυγμῃ, the fist or hand, the Codex Beze has πυκνῃ, frequently: and several of the [tala have words of the same signification. Bathing is an indispensable prerequisite to the first meal of the day among the Hindoos; and washing the hands and the feet is equally so before the evening meal. Warp’s Customs. 1 The word of God made of no AM, 1032 4 And when they come from the Ana aiymn. market, except they wash, they eat ———— not. And many other things there be, which they have received to hold, as the washing of cups, and ¢ pots, brazen vessels, and of ° tables. 5 ‘Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? 6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, = This people honoureth me with their lips, but their heart is far from me. 7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men. 8 For, laying aside the commandment of God, ye hold the tradition of men, as the wash- 4Sextarius is about a pint and a half——eOr, beds. { Matt. xv. 2——sIsa. xxix. 13; Matt. xv. 8——!Or, frus- trate. Verse 4. And when they come] This clause is added by our translators, to fill up the sense ; but it was probably a part of the original : for eav ελϑῶωσι is the reading of the Codex Beze, Vulgate, Armenian, and most of the Jtala. ‘The clause in my old MS. Bible is read thus: And thei turninge agein fro chepinge. The words seem essentially necessary to a proper understanding of the text; and, if not admitted on the above authority, they must be supplied in italics, as in our common translation. Except they wash} Or dip; for βαπτισωνται may mean either. But instead of the word in the text, the famous Codex Vaticanus, (B,) exght others, and Euthy- muus, have pavticwvrat, sprinkle. However, the Jews sometimes washed their hands previously to their eat- ing: at other times, they simply dipped or plunged them into the water. Of cups] Ποτηρίων ; any kind of earthen vessels. Pots) Of measures—ecur, from the singular fernc, a measure for liquids, formed from the Latin sertarius, equal to a pint and a half English. See this proved by Wetstein on this place. My old MS. renders it cruetis. Of brazen vessels] Χαλκίων. These, if polluted, were only to be washed, or passed through the fire ; whereas the earthen vessels were to be broken. And of tables.| Beds, couches—xa: κλίνων. This is wanting in BL, two others, and the Coptic. It is likely it means no more than the forms, or seats, on which they sat to eat. A bed or a couch was defiled, if any unclean person sat or leaned on it—a man with an issue—a leper—a woman with child, &c. As the word βαπτίσμους, baptisms, is applied to all these, and as it is contended that this word, and the verb whence it is derived, signify dipping or immersion alone, its use in the above cases refutes that opinion and shows that it was used, not only to express dipping or immer- 1 CHAP. VII. effect by thewr traditions ing of pots and cups: and many 4,™; 4052. other such like things ye do. An. Olymp. 9 And he said unto them, Full viteal well ye "reject the commandment of God, that ye may keep your own tradition. 10 For Moses said, ‘Honour thy father and thy mother; and, *Whoso curseth father or mother, let him die the death; , 11 But ye say, If a man shall say to his fa- ther or mother, Jt is !Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. 12 And ye suffer him no more to do aught for his father or his mother ; 13 Making the word of God of none effect through your tradition, which ye have deliver- ed: and many such like things do ye. 14 § ™And when he had called all the peo ple wnto him, he said unto them, Hearken unto iFxod. xx. 12; Deut. v. 16; Matt. xv. 4——* Exod. xxi. 17; Lev. xx.9; Prov. xx. 20.—! Matt. xv. 5; xxiii. 18——™ Matt. xv. 10. sion, but also sprinkling and washing. The cups and pots were washed ; the beds and forms perhaps sprin kled ; and the hands dipped up to the wrist. Verse 5. Why walk not thy disciples] See on Matt. xv. 2-9. Verse 6. Honoureth me] Me tyxa—but the Codex Beze, and three copies of the Itala, have pe ayara, loveth me :—the JEthiopic has both readings. Verse 8. Washing of pots and cups, &e.] This whole clause is wanting in BL, five others, and the Coptic: one MS. omits this and the whole of the ninth verse. The eighth verse is not found in the parallel place of Matt. xv. Verse 9. Full well] Kadwe,—a strong irony.-- How noble is your conduct! From conscientious at- tachment to your own traditions ye have annihilated the commandments of God! That ye may keep| But στησητε, that ye may esta- blish, is the reading of D, three others, Syriac, all the Ttala, with Cyprian, Jerome, and Zeno. Griesbach thinks it should be received instead of the other. God’s law was nothing to these men, in comparison of their own: hear a case in point. “ Rabba said, How fool- ish are most men! They observe the precepts of the Divine law, and neglect the statutes of the rabbins "ἢ Maccoth, fol. 22. Verse 10. For Moses said, &e.] See all these verses, from this to the 23d, explained Matt. xv. 3-20. Verse 13. Your tradition] 1D, later Syriac in the margin, Saxon, and all the Jtala but one, add ry μωρᾳ, by your roouisH tradition. €open pcuntan lage, your foolish law :-—Anglo-Saxon. Verse 14. When he had called all the people] But - instead of παντα, all, παλιν, again, is the reading of BDL, later Syriac in the margin, Coptic, Ethiopic, Saxon, Vulgate, all the Itala but one. Mill and Gries- bach approve of this reading. 311 What defiles a man. ST. . M. 4032. 4 As, 93 me every one of you, and under An. Olymp. stand: Cl. 4. 15 There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. 16 "If any man have ears to hear, let him hear. 17 ° And when he was entered into the house from the people, his disciples asked him con- cerning the parable. 18 And he saith unto them, Are ye so with- out understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, zt cannot defile him; 19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats ? 20 And he said, That which cometh out of the man, that defileth the man. 21 » For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 Thefts, 1covetousness, wickedness, de- ceit, lasciviousness, an evil eye, blasphemy, pride, foolishness : 23 All these evil things come from within, and defile the man. 24 “1 τ And from thence he arose, and went into the borders of Tyre and Sidon, and enter- MARK. The Syrophanician woman ed into a house, and would have no 4, ™. aa man know zt; but he couldnotbe hid. An. ae 25 For a certain woman, whose ie young daughter had an unclean spirit, heard of him, and came and fell at his feet : 26 (The woman was a " Greek, a Syropheeni- cian by nation ;) and she besought him that he would cast forth the devil out of her daughter. 27 But Jesus said unto her, Let the children first be filled: for it is not meet to take the children’s bread, and to cast it unto the dogs. 28 And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children’s crumbs. 29 And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. 30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed. 31 Ἵ *And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32 And “they bring unto him one that was deaf, and had an impediment in his speech ; and they beseech him to put his hand upon him. 33 And he took him aside from the multi- tude, and put his fingers into his ears, and ¥ he spit, and touched his tongue : 2 Matt. xi. 15. xv. 19. Verse 19. Into the draught] See on Matt. xv. 17. Purging all meats 3] For what is separated from the different aliments taken into the stomach, and thrown out of the body, is the innutritious parts of ail the meats that are eaten; and thus they are purged, nothing being left behind but what is proper for the support of the body. Verse 24. Into the borders of Tyre and Sidon] Or, mto the country between Tyre and Sidon. I have adopted this translation from Kypxe, who proves that this is the meaning of the word yeopia, in the best Greek writers. Verse 25. A certain woman] See this account of the Syrophenician woman explained at large, Matt. av. 21-28. Verse 26. The woman was a Greek] Rosenmiiller has well observed, that all heathens or idolaters were ealled Ἕλληνες, Greeks, by the Jews; whether they were Parthians, Medes, Arabs, Indians, or ASthio- pians. Jews and Greeks divided the whole world at this period. Verse 30. Laid upon the bed.| The demon having ormented her, so that her bodily strength was ea- rausted, and she was now laid upon the couch to take 312 © Matt. xv. 15.—P Gen. vi. 5; viii. 21; Matt. 4 Gr. covetousness, wickedness. τ Matt. xv. 21——* Or, Gentile. t Matt. xv. 29. ἃ Matt. ix. 32; Luke xi. 14. ¥ Chap. viii. 23; John ix. 6. a little rest. The Athiopic has a remarkable reading here, which gives a very different, and, I think, a δεί- ter sense. And she found her daughter cLhoTuHeD, SITTING upon the couch, and the ΕΣ gone out. Verse 32. They bring unto him one that was deaf, and had an impediment in his speech} Though from the letter of the text, it does not appear that this man was absolutely deprived of speech ; for μογιλαλος lite- rally signifies, one that cannot speak plainly—a stam- merer; yet it is certain also that the word means a dumb person; and it is likely that the person in ques- tion was dumb, because he was deaf; and it is gene- rally found that he who is totally deaf is dumb also. Almost all the versions understand the word thus: and the concluding words seem to confirm this—He maketh both the deaf to hear, and the DUMB, κωφους, to speak. Verse 33. And he spit, and touched his tongue} This place is exceedingly difficult. There is scarcely an action of our Lord’s life but one can see an evident reason for, exzept this. Various interpretations are given of it—none of them satisfies my mind. The Abbé Giradeau spiritualizes it thus :—1. He took him aside from the multitude—W hen Christ saves a sinner, 1 The deaf and dumb AM. 4092. 34 And ™ looking up to heaven, An. Olymp. * he sighed, and saith unto him, ee Ephphatha, that is, Be opened. 35 ¥ And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 36 And “he charged them that they should wChap. vi. 41; John xi. 41 ; xvii. 1——* John xi. 33, 38. he separates him from all his old evil companions, and from the spirit and maxims of an ungodly world. 2. He put his fingers in his ears—to show that they could be opened only by the finger, i. e. the power, of God, and that they should be shut to every word and voice, but what came from him. 3. Spitting out he touched his tongue—to show that his mental taste and relish should be entirely changed: that he should detest those things which he before esteemed, and esteem those which he before hated. 4. Looking up to heaven—to signify that all help comes from God, and to teach the new convert to keep continually Jook- ing to and depending upon him. 5. He groaned—to show the wretched state of man by sin, and how ten- derly concerned God is for his present and eternal wel- fare; and to intimate that men should seek the salvation of God inthe spirit of genuine repentance, with strong erying and tears. 6. He said, Be opened—Sin is a shutting of the ears against the words of God; and a tymg of the tongue, to render it incapable of giving God due praise. But when the all-powerful grace of Christ reaches the heart, the ear is unstopped, and the man hears distinctly—the tongue is unloosed, and the man speaks correctly. After all, it is possible that what is attributed here to Christ belongs to the person who was cured. I will give my sense of the place in a short paraphrase. And Jesus took him aside from the multitude: and [the deaf man] put his fingers into his ears, intimating thereby to Christ that they were so stopped that he could not hear ; and having spat out, that there might be nothing remaining in his mouth to offend the sight when Christ should look at his tongue, he touched his tongue, showing to Christ that it was so bound that he could not speak: and he looked up to heaven, as if to implore assistance from above: and he groaned, being distressed because of his present affliction, and thus implored relief: for, not being able to speak, he could only groan and look up, expressing by these signs, as well as he could, his afflicted state, and the desire he had to be relieved. Then Jesus, having compassion upon him, said, Be opened: and immediately his ears were opened, so that he could hear distinctly ; and the wnpediment to his speaking was removed, so that he spake properly. The original will admit of this inter- pretation; and this, I am inclined to believe, is the 1 CHAP. VII. demoniac cured tell no man: but the more he 4,™ 403. charged them, so much the more a Ase Ohya great deal they published it ; os 37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumh to speak. Υ Isa. xxxv. 5,6; Matt. xi. 5.——* Chap. v. 43. true meaning of this otherwise (to me and many others) unaccountable passage. Verse 34. Ephphatha] Ethphathach, whol Syriac. It is likely that it was in this language that our Lord spoke to this poor man: and because he had pronounced the word Ephphathach with peculiar and authoritative emphasis, the evangelist thought proper to retain the original word; though the last Jetter in it could not be expressed by any letter in the Greek alphabet. Verse 35. He spake plain.] Ορϑως, distinctly, without stammering. One MS. has, And he spoke, praising God. There is no doubt of this: but the evangelist, I think, did not write these words. Verse 36. Tell no man] See on Matt. viii. 4. This miracle is not mentioned by any other of the evange- lists. Another proof that Mark did not abridge Mat- thew. For a practical review of the different important subjects of this chapter, see Matt. xv. &c., and parti- cularly the observations at the end. Verse 37. He hath done all things well| This has been, and ever will be, true of every part of our Lord’s conduct. In creation, providence, and redemption, he hath done all things well. The wisest philosophers are agreed that, considering creation as a whole, it would be impossible to improve it. Every thing has been made in number, weight, and measure; there really is nothing deficient, nothing redundant ; and the good of the creature seems evidently more consulted than the glory of the Creator. The creature’s gooa is every where apparent; but to find out how the Creator is glorified by these works requires the eye of the philosopher. And as he has done all things well in creation, so has he in providence: here also every thing is in number, weight, measure, and time. As creation shows his majesty, so providence shows his bounty. He preserves every thing he has made; all depend upon him; and by him are all things sup- ported. But how glorious does he appear in the work of redemption! How magnificent, ample, and adequate the provision made for the salvation of a lost world! Here, as in providence, is enough for all, a sufficiency for each, and an abundance for eternity. He loves every man, and hates nothing that he has made ; nor can the God of all grace be less beneficent than the Creator and Preserver of the universe. 313 Four thousand persons ST. MARK. are mraculously fed. CHAPTER VIII. Four thousand persons fed with seven loaves and a few small fishes, 1-8. ther sign to the impertinent Pharisees, 10-12. Pharisees and of Herod, 13-21. the public thought of him, 27-30. 33. him before men, 34-38. Acknowledges AM) os” LN those days *the multitude be- a sea ing very great, and having no- thing to eat, Jesus called his dis- ciples unto him, and saith unto them, 2 I have compassion on the multitude, be- cause they have now been with me three days, and have nothing to eat: 3 And if I send them away fasting to their own houses, ἢ they will faint by the way : (for divers of them came from far.) 4 And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness ? 5 °And he asked them, How many loaves have ye? And they said, Seven. 6 And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them ; and they did set them before the people. 7 And they had a few small fishes: and 4 he blessed, and commanded to set them also be- fore them. 8 So they did eat, and were filled : and they took up of the broken meat that was left seven baskets. 9 And they that had eaten were about four thousand : and he sent them away. 10 % And °straightway he entered into a Christ refuses to give any far- Warns his disciples against the corrupt doctrine of the He restores sight to a blind man, 22-26. Asks his disciples what himself to be the Christ, and that he must suffer, 31- And shows that all his genuine disciples must take up their cross, suffer in his cause, and confess Saath Bs Gisd A. M. 4032. ship with his disciples, and came 4,™; 40% into the parts of Dalmanutha. eet 11 f And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? Verily I say unto you, There shall no sign be given unto this generation. 13 And he left them, and entering into the ship, again departed to the other side. 14 9 £ Now the disciples had forgotten 10 take bread, neither had they in the ship with them more than one loaf. 15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16 And they reasoned among themselves, saying, Jt zs ‘ because we have no breaa. 17 And when Jesus knew 1έ, he saith unto them, Why reason ye, because ye have no bread? ‘perceive ye not yet, neither under- stand? have ye your heart yet hardened ? 18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember, 19 !'When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. 20 And ™when the seven among four thou- 2 Matt. xv. 32; chap. vi. 34. bIsa. lx. 3,4; Matt. ix. 36. © Matt. xv. 34; see chap. vi. 33-——4 Matt. xiv. 19; chap. vi. 41. © Matt. xv. 39.—f Matt. xii. 38; xvi. *, John vi. 30. NOTES ON CHAP. VIII. Verse 1. The multitude being very great) Or rather, There was again a great multitude. Instead of παμπολλου, very great, I read παλιν πολλου, again @ great, which is the reading of BDGLM, fourteen others, all the Arabic, Coptic, Aithiopic, Armenian, Gothic, Vulgate, and Itala, and of many Evange- listaria. Griesbach approves of this reading. There had been such a multitude gathered together once before, who were fed in the same way. See chap. vi. 34, &e. Verse 2. Having nothing to eat] If they had ‘rought any provisions with them, they were now -ntirely expended ; and they stood in immediate need f a supply. 314 ε Matt. xvi. 5. h Matt. xvi. 6; Luke xii. 1. i Matt. xvi. 7.—« Chap. vi. 52. ! Matt. xiv. 20; chap. vi. 43; Luke ix. 17; John vi. 13——™ Matt. xv. 37; ver. 8. Verse 3. For divers of them came from far.) And they could not possibly reach their respective homes without perishing, unless they got food. Verse 4, &c.] See on Matt. xiv. 14, and xv. 35. Verse 7. And they had a few small fishes] This iv not noticed in the parallel place, Matt. xv. 36. Verse 10. Dalmanutha.| See the note on Matt xv. 39. Verse 12. And he sighed deeply in his spirit] Οἱ having deeply groaned—so the word avacrevasac pro- perly means. He was exceedingly affected at their obstinacy and hardness of heart. See Matt. xvi. 1-4. Verse 14. Now the disciples had forgotten to take bread| See all this, to ver. 21, explained at large on i Matt. xvi. 4-12. In the above chapter, an 86. 1 A blind man restored. —_— sand, how many baskets full of frag- An. Olymp. ments took ye up? And they said, CCl. 4. Seven. 21 And he said unto them, How is it that ® ye do not understand ? 22 Ἵ And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. 23 And he took the blind man by the hand, and led him out of the town; and when ° he had spit on his eyes, and put his hands upon him, he asked him if he saw aught. 24 And he looked up, and said, I see men as trees, walking. 25 After that he put Avs hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. 26 And he sent him away to his house, say- ee vi. 52; ver. 17. —° Chap. vii. 33—? Matt. viii. 4; count is given of the Pharisees, Sadducees, and Herodians. Verse 22. They bring a blind man unto him] Christ went about to do good, and wherever he came he found some good to be done ; and so should we, if we had a proper measure of the same zeal and love for the welfare of the bodies and souls of men. Verse 23. And he took the blind man by the hand] Giving him a proof of his readiness to help him, and thus preparing him for the eure which he was about to work. Led him out of the town] Thus showing the in- habitants that he considered them unworthy of having another miracle wrought among them. He had already deeply deplored their ingratitude and obstinacy: see on Matt. xi. 21. When a people do not make a proper improvement of the light and grace which they receive from God, their candlestick is removed—even the visible Church becomes there extinct; and the candle is put out—no more means of spiritual 7/wmination are afforded to the unfaithful inhabitants: Rev. ii. 5. When he had spit on his eyes] There is a similar transaction to this mentioned by John, chap. ix. 6. It is likely this was done merely to separate the eyelids ; as, in certain cases of blindness, they are found always gummed together. It required a miracle to restore the sight, and this was done in consequence of Christ having laid his hands upon the blind man: it required no miracle to separate the eyelids, and, therefore, natural means only were employed—this was done by rubbing them with spittle; but whether by Christ, or by the blind man, is not absolutely certain. See on thap. vil. 33. It has always been evident that false miracles have been wrought without reason or neces- sity, and without any obvious advantage; and they have thereby been detected: on the contrary, true miracles have always vindicated themselves by their ebvious utility and importance; nothing ever being CHAP. VIII. Opimons concerning Christ. ing, Neither go into the town, Ynor 4,™. 4032. tell 2¢ to any in the town. aa te bg 27 9 21And Jesus went out, and -- his disciples, into the towns of Caesarea Phi- lippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am? 28 And they answered, "John the Baptist ° but some say Elias; and others, One of the prophets. 29 And he saith unto them, But whom say ye that I am? and Peter answereth and saith unto him, * Thou art the Christ. 30 And he charged them that they should tell no man of him. 31 4 And "he began to teach them that the Son of man must qa many things, and be rejected of the elders, and of the chief priests, 5 Matt. xvi. 16; John vi. 69; xi. 27——t Matt. xvi. 20—* Matt. xvi. 21; xvii. 22; Luke ix. 22. effected by them that could be performed by natural means. If he saw aught.] Ex, if, is wanting in the Syriac, all the Persic and Aradic, and in the Aithiopic; and τι βλεπεις, Dost thou see any thing? is the reading of CD, Coptic, Aithiopic, all the Arabic and Persic. Verse 24. I see men as trees, walking.| His sight was so imperfect that he could not distinguish between men and trees, only by the motion of the former. Verse 25. And saw every man clearly.] But instead of ἅπαντας, all men, several excellent MSS., and the principal versions, have ἅπαντα, all things, every ob- ject; for the view he had of them before was indistinct and confused. Our Lord could have restored this man to sight in a moment; but he chose to do it in the way mentioned in the text, to show that he is sovereign of his own graces; and to point out that, however insignificant means may appear in themselves, they are divinely efficacious when he chooses to work by them; and that, however small the first manifesta- tions of merey may be, they are nevertheless the e- ginnings of the fulness of the blessings of the Gospel of peace. Reader, art thou in this man’s state? Art thou lind 2 Then come to Jesus that he may restore thee. Hast thou a measure of light? Then pray that he may lay his hands again on thee, that thou mayest be enabled to read thy title clear to the heavenly inheritance. Verse 26. He sent him away to his house] So it appears that this person did not belong to Bethsaida, for, in going to his house, he was not to enter into the village. This miracle is not mentioned by any othe. of the evangelists. It affords another proof that Mark did not abridge Matthew's Gospel. “ Verse 27. And Jesus went out, &c.] See on Matt. xvi. 13-20. Verse 29. Thou art the Christ.| Three MSS. and some versions add, the Son of the living God. 315 Whoever will be Christ's A.M. 4052. and scribes, and be killed, and after rio three days rise again. : 32 And he aie that saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men. 34 9 And when he had called the people unto him with his disciples also, he said unto them, τ Whosoever will come after me, let him deny himself, and take up his cross, and follow me. ST. MARK. disciple must deny himself, §-c. 35 For τ᾿ whosoever will save his 4,™M; 4032 life shall lose it; but whosoever An. ΟΣ shall lose his life. for my sake and the Gospel’s, the same shall save it. 36 For what shall it profit a man if he shall gain the whole world, and lose his own soul? 37 Or what shall a man give in exchange for his soul? 38 * Whosoever therefore Y shall be asham- ed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. w John v Matt. x. 38; xvi. 24; Luke ix. 23; xiv. 27. xii. 25. Verse 32. And he spake that saying] Concerning the certainty and necessity of his sufferings—openly : with great plainness, παρῥησιᾳ, confidence, or emphasis, 50 that the disciples now began fully to understand him. This is an additional observation of St. Mark. For Peter’s reproof, see on Matt. xvi. 22, ὅσο. Verse 34. Whosoever will come after me] It seems that Christ formed, on the proselytism of the Jews, the principal qualities which he required in the proselytes of his covenant. The first condition of proselytism among the Jews was, that he that came to embrace their religion should come voluntarily, and that neither force nor influence should be employed in this business. This is also the first condition required by Jesus Christ, and which he considers as the foundation of all the rest : -—If a man be willing to come after me. The second condition required in the Jewish prose- lyte was, that he should perfectly renounce all his prejudices, his errors, his idolatry, and every thing that concerned his false religion; and that he should entirely separate himself from his most intimate friends and acquaintances. It was on this ground that the Jews called proselytism a new birth, and proselytes new-born, and new men; and our Lord requires men to be born again, not only of water, but by the Holy Ghost. See John ii. 5. All this our Lord includes in this word, Let him renounce himself. To this the following scriptures refer: Matt. x. 33; John iii. 3 and. 5, 2 Cor. v. 17. The third condition on which a person was admitted into the Jewish Church as a proselyte was, that he should submit to the yoke of the Jewish law, and bear patiently the inconveniences and sufferings with which a profession of the Mosaic religion might be accom- panied. Christ requires the same condition ; but, in- stead of the yoke of the law, he brings in his own doctrine, which he calls his yoke, Matt. xi. 29: and his cross, the taking up of which not only implies a bold profession of Christ cructfied, but also a cheerful submitting to all the sufferings and persecutions to which he might be exposed, and eyen to death itself. x Matt. x. 33; Luke ix. 26; xii. 9——Y See Rom. i. 16; 2 Tim. i. 8; ii. 12, engage to continue in the Jewish religion, faithful even unto death. This condition Christ also requires; and it is comprised in this word, Let him roLLow me. See the following verses ; and see, on the subject of proselytism, Ruth i. 16, 17. Verse 35. For whosoever will save his life] On this and the following verses, see Matt. xvi. 24, ὅσ. Verse 38. Whosoever—shall be ashamed of me] Our Lord hints here at one of the principal reasons of the incredulity of the Jews,—they saw nothing in the person of Jesus Christ which corresponded to the pompous notions which they had formed of the Messiah. If Jesus Christ had come into the world as a mighty and opulent man, clothed with earthly glories and honours, he would have had a multitude of partisans, and most of them hypocrites. And of my words) This was another subject of offence to the Jews: the doctrine of the cross must be believed ; a suffering Messiah must be acknowledged ; and poverty and affliction must be borne; and death, perhaps, suffered in consequence of becoming his dis- ciples. Of him, and of his words, in this sense, the world is, to this day, ashamed. Of him also shall the Son of man be ashamed] As he refused to acknowledge me before men, so will I refuse to acknowledge him before God and his angels. Terrible consequence of the rejection of Christ! And who can help him whom the only Saviour eternally disowns? Reader! Lay this subject seriously to heart ; and see the notes on Matt. xvi. 24, &e., and at the end of that chapter. Aut the subjects contained in this chapter are very interesting ; but particularly: 1. The miraculous feed- ing of the multitudes, which is a full, unequivocal proof of the supreme Divinity of Jesus Christ: in this miracle he truly appears in his creative energy, with which he has associated the tenderest benevolence and humanity. The subject of such a prince must ever be safe; the servant of such a master must ever have kind usage; the follower of such a teacher can never The fourth condition was, that they should solemnly | want nor go astray. 316 1 The transfiguration 2. The necessity of keeping the doctrine of the Gospel uncorrupt, is strongly inculeated in the caution to avoid the leaven of the Pharisees and of Herod : the doctrine of the cross must not only be observed and held inviolate, but that doctrine must never be CHAP. IX. of our Lord. mixed with worldly politics. Time-serving is abomi- nable in the sight of God: it shows that the person has either no fixed principle of religion, or that he is not under the influence of any. ; CHAPTER IX. The transfiguration of Christ, and the discourse occasioned by it, 1-13. He foretells his death, 30-32. Of the person who cast out demons in Christ’s name, but did not fol- Every kind office done to the disciples of Christ shall be rewarded by him, and all The necessity of mortification and self-denial, 43-48 his disciples could not, 14-29. and Christ corrects them, 33-37. low him, 38-40. injuries done to them shald be punished, 41, 42. He casts out a dumb spirtt which The disciples dispute about supremacy, Of the salting of sacrifices, 49; and the necessity of having union among the disciples of Christ, 50. A. M. 4032. = Ι Hoe ΟΣ AND he said unto them, * Verily as. Coe I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen >the kingdom of God come with power. 2 9° And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into a high mountain apart by them- selves: and he was transfigured before them. 3 And his raiment became shining, exceed- ing “white as snow; soas no fuller on earth can white them. 4 And there appeared unto them Elias with Moses: and they were talking with Jesus. 5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. 6 For he wist not what to say; for they were sore afraid. 7 And there was acloud that overshadowed them: and a voice came out of the cloud, say- a Matt. xvi. 28; Luke ix. 27——» Matt. xxiv. 30; xxv. 31; Luke xxii. 18.—— Matt. xvii. 1; Luke ix. 28——4 Dan. vii. 9; Matt. xxviii. 3——® Matt. xvii. 9. NOTES ON CHAP. IX. Verse 1. There be some] This verse properly belongs to the preceding chapter, and to the preceding discourse. It is in this connection in Matt. xvi. 27, 28. See the notes there. Verse 2. And after six days Jesus taketh with him Peter, ὅς. For a full account of the nature and de- sign of the transfiguration, see on Matt. xvii. 1, ὅσο. A high mountain] [have conjectured, Matt. xvii. 1, that this was one of the mountains of Galilee: some say Hermon, some Tabor; but Dr. Lightfoot thinks a mountain near Cesarea Philippi to be more likely. Was transfigured] our good MSS. and Origen add here, AND WHILE THEY WERE PRAYING he was transfigured; but this appears to be added from Luke ix. 29. 1 ing, This is my beloved Son: hear 4,M. 4032. him. An. Olymp. 8 And suddenly, when they had sl looked round about, they saw no man any more, save Jesus only with themselves. 9 © And as they came down from the moun- tain, he charged them that they should tell no man what-things they had seen, till the Son of man were risen from the dead. 10 And they kept that saying with them- selves, questioning one with another, what the rising from the dead should mean. 11 Ἵ And they asked him, saying, Why say the scribes ‘that Elias must first come ? 12 And he answered and told them, Elias verily cometh first, and restoreth all things; and ΒΕ how it is written of the Son of man, that he must suffer many things, and ἢ be set at nought. 13 But I say unto’ you, That ‘ Elias is in deed come, and they have done unto him whatsoever they listed, as it is written of him. f Mal. iv. 5; Matt. xvii. 10.—— Psa. xxii. 6; Isa. liii. 2, &c.; Dan. ix. 26— Luke xxiii. 11; Phil. ii. 7——i Matt. xi. 14; xvii. 12; Luke i. 17. Verse 10. And they kept that saying] This verse is wanting in two MSS. and one of the Jtala. What the rising from the dead should mean.] Ὅταν ek vexpwov avacy, When he should arise from the dead, is the reading of D, six others, Syriac, all the Persic, Vulgate, all the Itala, and Jerome. Griesbach ap- proves of it. There is nothing that answers to this verse either in Matthew or Luke. Verse 12. And how it is written] Rather, as also it is written. Instead of καὶ πως, AND HOW it is written, 1 read καθως, as ALSO it ἐξ written of the Son of man, &c. This reading is supported by AKM, seventeen others, the later Syriac in the margin, Slavonic and Armenian. Some think the propriety of adopting this reading is self-evident. 317 Jesus cures a man possessed A. M. 4032. k ; . Fane 14 9 * And when he came to his An. Olymp. disciples, he saw a great multitude _OCr* about them, and the scribes ques- tioning with them. 15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. 16 And he asked the scribes, What question ye ! with them? 17 And ™one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit ; 18 And wheresoever he taketh him, he "teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out ; and they could not. 19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you ? bring him unto me. 20 And they brought him unto him: and °when he saw him, straightway the spirit tare him: and he fell on the ground and wal- lowed, foaming. 21 And he asked his father, How long is it k Matt. xvii. 14; Luke ix. 37—— Or, among yourselves? πὶ Matt. xvil. 14; Luke ix. 38. ἢ Or, dasheth him. Verse 15. Were greatly amazed] Probably, because he came so unexpectedly; but the cause of this amazement is not self-evident. Verse 17. A dumb spirit] That is, a demon who afflicted those in whom it dwelt with an incapacity of speaking. The spirit itself could not be either deaf or dumb. These are accidents that belong only to arganized animate bodies. See this case explained, Matt. xvii. 14, &c. Verse 18. Pineth away] By these continual tor- ments; so he was not only deaf and dumb, but sorely tortured besides. Verse 20. When he saw him—the spirit tare him ; and he fell on the ground, &c.] When this demon saw Jesus, he had great rage, knowing that his time was short; and hence the extraordinary convulsions mentioned above. Verse 22. If THou canst po any thing] I have already tried thy disciples, and find they can do nothing in this case; but if thow hast any power, in mercy use it in our behalf. Verse 23. If THou canst BELieve] This was an answer to the inquiry above. J can furnish a suffi- ciency of power, if thou canst but bring faith to receive it. Why are not our souls completely healed? Why is not every demon east out t? Why are not pride, self- will, love of the world, lust, anger, peevishness, with all the other bad tempers and dispositions which con- stitute the mind of Satan, entirely destroyed? Alas! it is because we do not Jelieve ; Jesus is able; more, 318 ST. MARK. with a deaf and dumb spirit, ago since this came unto him? And 4,™; 4032. he said, Of a child. An. Oiymp. 22 And oft-times it hath cast him alia alee into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us. 23 Jesus said unto him, » If thou canst be- lieve, all things are possible to him that be- lieveth. 24 And straightway the father of the child cried out, and said with tears, Lord, I be- lieve; help thou mine unbelief. 25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. 26 And the spirit cried, and rent him sore, and came 6. οἱ him: and he was as one dead: insomuch that many said, He is dead. 27 But Jesus took him by the hand, and lifted him up; and he arose. 28 1 And when he was come into the house his disciples asked him privately, Why coulc not we cast him out? ° Chap. i. 26; Luke ix. 42.——P Matt. xvii. 20; chap. xi. 23 Luke xvii. 6; John xi. 40.—4 Matt. xvii. 19. Jesus is willing; but we are not willing to give ug our idols; we give not credence to his word; there- fore hath sin a being in us, and dominion over us. Verse 24. Lord, I believe] The word Lord is omitted by ABCDL, both the Syriac, both the Arabic later Persic, Aithiopic, Gothic, and three copies of the Itala. Griesbach leaves it out. The omission, 1 think, is proper, because it is evident the man did not know our Lord, and therefore could not be expected to accost him with a title expressive of that authority which he doubted whether he possessed, unless we grant that he used the word κυρίε after the Roman custom, for Sir. Help thou mine unbelief.] That is, assist me against it. Give me a power to believe. Verse 25. I charge thee] Considerable emphasis should be laid on the pronoun :—Thou didst resist the command of my disciples, now I command thee to come out. If this had been only a natural disease, for instance the epilepsy, as some have argued, could our Lord have addressed it, with any propriety, as he has done here: Thou deaf and dumb spirit, come out of him, and enter no more into him? Is the doctrine of demoniacal influence false 2? If so, Jesus took the most direct method to perpetuate the belief of that falsity, by accommodating himself so completely tothe deceived vulgar. But this was impossible ; therefore the doc- trine of demoniacal influence is a true doctrine, other- wise Christ would never have given it the least coun- tenance or support. He foretells lus sufferings. A. M. 4032, 99 And he said unto them, This A.D.28 Ὁ : an. Olymp. kind can come forth by nothing, but —_—__ by prayer and fasting. 30 And they departed thence, and passed through Galilee ; and he would not that any man should know it. 31 'For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall, kill him ; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him. 33 9 °And he came to Capernaum: and being in the house, he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest. τ Matt. xvii. 22; Luke ix. 44.—— Matt. xviii. 1 ; Luke ix. 46; xxii. 24. t Matt. xx. 26, 27; chap. x. 43. ἃ Matt. xviii. 2; Verse 29. Prayer and fasting.) See on Matt. xvii. 21. This demon may be considered as an emblem of deeply rooted vices, and inveterate habits, over which the conquest is not generally obtained, but through extraordinary humiliations. This case is related by both Matthew and Luke, but it is greatly amplified in Mark’s account, and many new circumstances related. Another proof that Mark did not abridge Matthew. Verse 30. They—passed through Galilee] See on Matt. xvii. 22-27. Verse 32. But they understood not] This whole verse is wanting in two MSS., in the first edition of Erasmus, and in that of Aldus. Mull approves of the omission. It does not appear likely, from Matthew’s account, that three of the disciples, Peter, James, and John, could be ignorant of the reasons of Christ’s death and resurrection, after the transfiguration; on the contrary, from the circumstances there related, it is very probable that from that time they must have had at least a general understanding of this important subject; but the other nine might have been ignorant of this matter, who were not present at the transfigu- ration; probably it is of these that the evangelist speaks here. See the observations on the transfigu- ration, Matt. xvii. 9, &c., and xviii. 1. Verse 33. And being in the house] That is, Peter’s house, where he ordinarily lodged. This has been often observed before. Verse 34. Who should be the greatest.] See on Matt. xviii. 1-5. Verse 38. We saw one casting out devils in thy name| It can scarcely be supposed that 2 man who knew nothing of Christ, or who was only a com- mon exorcist, could be able to work a miracle in 1 CHAP. ΙΧ. Contention about precedence. 35 And he sat down, and called 4,™, 4032. the twelve, and saith unto them, An. Olymp. : CCL 4. ‘If any man desire to be first, the same shall be last of all, and servant of all. 36 And "he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me; and vY whosoever shall receive me, receiveth not me, but him that sent me. 38 4 ~ And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we for bade him, because he followeth not us. 39 But Jesus said, Forbid him not: * for there is no man which shall do a miracle in my name that can lightly speak evil of me. 40 For ¥ he that is not against us, is on our part. chap. x. 16. ν Matt. x. 40; Luke ix. 48——w Num. xi. 28; Luke ix. 49. ¥1 Cor. xii. 3——Y See Matt. xii. 30. Christ’s name ; we may therefore safely imagine that this was either one of John the Baptist’s disciples, who, at his master’s command, had believed in Jesus, or one of the seventy, whom Christ had sent out, Luke x. 1-7, who, after he had fulfilled his commis- sion, had retired from accompanying the other disci- ples; but as he still held fast his faith in Christ, and walked in good conscience, the influence of his Master still continued with him, so that he could cast out de- mons as well as the other disciples. He followeth not us] This first clause is omitted by BCL, three others, Syriac, Armenian, Persic, Coptic, and one of the Itala. Some of the MSS. and versions leave out the first, some the second clause : only one of them is necessary. Griesbach leaves out the first. We forbade him] I do not see that we have any right to attribute any other motive to John than that which he himself owns—decause he followed not us— because he did not attach himself constantly to thee, as we do, we thought he could not be in a proper spirit. Verse 39. Forbid him not] If you meet him again, let him go on quietly in the work in which God owns him. If he were not of God, the demons would not be subject to him, and his work could not prosper. A spirit of bigotry has little countenance from these pas- sages. There are some who are so outrageously wedded to their own creed, and religious system, that they would rather let sinners perish than suffer those who differ from them to become the instruments of their salvation. Even the good that is done they either deny or suspect, because the person does not follow them. This also is vanity and an evil disease. Verse 40. He that-is not against us, is on our part.] Or rather, Whosoever is not against you, is for you. Instead of ἤμων, us, 1 would read ὕμων, you, on the 319 The awful nature of the ST. MARK. punishment of the damned. A.M. 4032. 41 *For whosoever shall give | having two feet to be cast into hell, Ἂν Μ΄. 4032 An. Olymp. you a cup of water to drink in my CCL.4. name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. 42 2 And whosoever shall offend one of these little ones that believe in me, it is bet- ter for him that a millstone were hanged about his neck, and he were cast into the sea. 43 » And if thy hand “ offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched : 44 ἃ Where their worm dieth not, and the fire is not quenched. 45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than z Matt. x. 42. 4 Matt. xviii. 6; Luke xvii. 1. Deut. xiii. 6; Matt. v. 29; xviii. 8. c Or, cause thee to offend: and so verses 45, 47. ἀ 58. Ixvi. 24; Judith xvi. 17. authority of ADSHV, upwards of forty others, Syriac, Armenian, Persic, Coptic, A:thiopic, Gothic, Slavonic, Vulgate, Itala, Victor, and Opt. This reading is more consistent with the context—He followed not us— well, he 1s not against you; and he who is not against you, in such a work, may be fairly presumed to be on your side. There is a parallel case to this mentioned in Num. xi. 26-29, which, for the elucidation of this passage, J will transcribe. “'The Spirit rested upon Eldad and Medad, and they prophesied in the camp. And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. And Joshua, the servant of Moses, said, My lord Moses, forbid them ! And Moses said unto him, Enviest rHou for my sake % Would God, that all the Lord’s people were prophets, and that the Lord would put his Spirit upon them.” The reader will easily observe that Joshua and John were of the same bigoted spirit; and that Jesus and Moses acted from the spirit of candour and benevo- lence. See the notes on Num. xi. 25-29. Verse 41. A cup of water to drink] See the notes on Matt. x. 42; xviii. 6-8. Verse 43. The fire that never shall be quenched] That is, the inextinguishable fire. This clause is wanting in L, three others, the Syriac, and later Persic. Some eminent critics suppose it to be a spurious reading ; but the authorities which are for it, are by no means counterbalanced by those which are against it. The same clause in ver. 45, is omitted in BCL, seven others, Syriac, later Persic, Coptic, and one Ttala. Eternal fire is the expression of Matthew. Verse 44. Where their worm dieth not] 'The bitter reflection, “1 might have avoided sin, but I did not ; I might have bec saved, but I would not,” must τὸ equal to ten thousand tormentors. What intolerable anguish must this produce in a damned soul! Their worm. It seems every one has fis worm, his peculiar remorse for the evils he did, and for the 320 into the fire that never shall be An. Olymp. quenched : Jean 46 Where their worm dieth not, and the fire is not quenched. 47 And if thine eye © offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: 48 Where their worm dieth not, and the fire is not quenched. 49 For every one shall be salted with fire, fand every sacrifice shall be salted with salt. 50 &Salt zs good: but if the salt have lost his saltness, wherewith will ye season it? » Have salt in yourselves, and ‘have peace one with another. © Or, cause thee to offend— Ley. ii. 13; Ezek. xliii. 24. & Matt. v. 13; Luke xiv. 34———» Eph. iv. 29; Col. iv. 6. iRom. xii. 18; xiv. 19; 2 Cor. xiii. 11; Heb. xii. 14. grace he rejected ; while the fire, the state of excru- ciating torment, is common to all. Reader! may the living God save thee from this worm, and from this fire! Amen. The fire is not quenched] The state of punishment is continual ; there is no respite, alleviation, nor end! Verse 43-48. Thy hand—foot—eye—cause thee to offend] See the notes on Matt. v. 29, 30. Verse 49. For every one shall be salted with fire] Every one of those who shall live and die in sin: but there is great difficulty in this verse. The Codex Bezz, and some other MSS., have omitted the first clause ; and several MSS. keep the first, and omit the last clause—and every sacrifice shall be salted with salt. ‘There appears to be an allusion to Isa. Ixvi. 24. It is generally supposed that our Lord means, that as salt preserves the flesh with which it is connected from corruption, so this everlasting fire, to up τὸ acfectv, this inconsumable fire, will have the property, not only of assimilating all things cast into it to its own nature, but of making them inconsumable like itself. Scaliger supposes, that instead of wag πυρὶ, πασα πυρια, every sacrifice (of flour) should be read, “ Every sacrifice (of flour) shall be salted, and every burnt- offering shall be salted.” This, I fear, is taking the text by storm. Some take the whole in a good sense, as referring to the influence of the Spirit of God in the hearts of believers, which shall answer the same end to the soul, in preserving it from the contagion that is in the world, as salt did in the sacrifices offered to God to preserve them from putrefaction. Old Trapp’s note on the place pleases me as much as any I have seen :—The Spirit, as salt, must dry up those bad humours in us which breed the never-dying worm ; and, as fire, must waste our corruptions, which else will carry us on to the unquenchable fire.” Perhaps the whole is an allusion to the purification of vessels, and especially such metallic vessels as were employed in the service of the sanctuary. Probably the following 1 Our Lord questionea may be considered as a parallel text :—Every thing that may abide the fire, ye shall make go through the fire, and it shall be clean; and all that abideth not the fire, ye shall make go through the water, Num. ΧΧΧΙ. 23. Ye, disciples, are the Lord’s sacrifice; ye shall go through much ¢ribulation, in order to enter into my kingdom: but ye are salted, ye are influenced by the Spirit of God, and are immortal till your work is done; and should ye be offered up, martyred, this shall be a means of establishing more fully the glad tidings of the kingdom: and this Spirit shall preserve all who believe on me from the corruption of sin, and from eternal perdition. That converts to God are repre- sented as his offering, see Isa. Ixvi. 20, the very place which our Lord appears to have here in view. If this passage be taken according to the common meaning, it is awful indeed! Here may be seen the greatness, multiplicity, and eternity, of the pains of the damned. They suffer without being able to die; CHAP. X. concerning dwworce. they are burned without being consumed; they are sacrificed without being sanctified—are salted with the fire of hell, as eternal victims of the Divine Justice. We must of necessity be sacrificed to God, after one way or other, in eternity ; and we have now the choice either of the unquenchable fire of his justice, or of the everlasting flame of his love. Quesnel. Verse 50. If the salt have lost his saltness| See on Matt. v. 13. Have salt in yourselves] See that ye have at all times the preserving principle of Divine grace in your hearts, and give that proof of it which will satisfy your own minds, and convince or silence the world : live in brotherly kindness and peace with each other : thus shall all men see that you are free from ambition, (see ver. 34,) and that you are my disciples indeed. That it is possible for the salt to lose its savour, and yet retain its appearance in the most perfect manner see proved in the note on Matt. v. 13 CHAPTER X. The Pharisees question our Lord concerning divorce, 1-12. The person who inquired how he might inherit eternal life, 17-22. to be saved, 23-27. foretells his death, 32-34. ee AND a he arose from thence, a ee and cometh into the coasts of __ Judea by the farther side of Jor- dan: and the people resort unto him again ; and, as he was wont, he taught them again. 2 9» And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. 3 And he answered and said unto them, What did Moses command you ? 4 And they said, ° Moses suffered to write a bill of divorcement, and to put her away. 5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. a Matt. xix. 1; John x. 40; xi. 7——» Matt. xix. 3——¢ Deut. xxiv. 1; Matt. v. 31; xix. 7——4 Gen. i. 27; νυ. 2. NOTES ON CHAP. X. Verse 1. He arose] Κακειθεν avacac may be trans- lated, he departed thence. The verb avicnuc has this sense in some of the purest Greek writers. See Kypke. Many transactions took place between those mentioned in the preceding chapter, and these that follow, which are omitted by Matthew and Mark ; but they are related both by Luke and John. See Light- foot, and Bishop Newcome. Verse 2. Is it lawful for a man to put away his wife?) See this question about divorce largely ex- plained on Matt. xix. 3-12. Vor. I. (Sry What they shall receive who have left all for Christ and his Gospel, 28-31. Litile children are brought to him, 13-16. How difficult it is for a rich man He James and John desire places of pre-eminence in Christ's kingdom, 35-41. Christ shows them the necessity of humility, 42-45. Blind Bartimeus healed, 46-52. 6 But from the beginning of the 4A,M. 403s. creation ἃ God made them male and An, Olymp. CCIL 1. female. τ 7 ° For this cause shall ἃ man leave his father and mother, and cleave to his wife ; 8 And they twain shall be one flesh: so then they are no more twain, but one flesh. 9 What therefore God hath joined together; let not man put asunder. 10 And in the house his disciples asked him again of the same matter. 11 And he saith unto them, f Whosoever shall put away his wife, and marry another, committeth adultery against her. 12 And if a woman shall put away her hus- © Gen. ii. 24; 1 Cor. vi. 16; Eph. v. 31— Matt. v.32; xix. 9; Luke xvi. 18; Rom. vii. 3; 1 Cor. vii. 10, 11. Verse 12. And if a woman shall put away her husband] From this it appears that in some cases, the wife assumed the very same right of divorcing her husband that’ the husband had of divorcing his wife : and yet this is not recorded any where in the Jewish laws, as far as I can find, that the women had such a right. Indeed, were the law which gives the per- mission all on one side, it would be unjust and oppres- sive ; but where it is equally balanced, the right being the same on each side, it must serve as a mutual check, and prevent those evils it is intended to cure. Among the Jews there are several instances of the women 321 [{{16 children brought to Christ. A.M. 4033. band, and be married to another, An. Olymp. she committeth adultery. 13 9 5 And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. 14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. 15 Verily 1 say unto you, ' Whosoever shall not receive the kingdom of God asa little child, he shall not enter therein. 16 And he took them up in his arms, put his hands upon them, and blessed them. 17 9 * And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life ? 18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. 19 Thou knowest the commandments, ! Do _& Matt. xix. 13; Luke xviii. 15— 1 Cor. xiv. 20; 1 Pet. ii. 2.— i Matt. xviii. 3——* Matt. xix. 16; Luke xviii. 18. 1 Exod. xx.; Rom. xiii. 9. ST. MARK. The inquiry of the rich young man not commit adultery, Do not kill, 4,M, 4033. Do not steal, Do not bear false An. Olymp. witness, Defraud not, Honour thy oa father and mother. 20 And he answered and said unto him, Master, all these have I observed from my youth. 21 Then Jesus, beholding him, loved him, and said unto him, One thing thou lackest : go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have ™ trea sure in heaven: and come, take up the cross, and follow me. 22 And he was sad at that saying, and went away grieved: for he had great possessions. 23 9 = And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! 24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them ° that trust in riches to enter into the kingdom of God! 25 It is easier for a camel to go through the Luke xii. 33; xvi. 9.——® Matt. ὁ Job xxxi. 24; Psa. lii.7; Ixii. 10; m Matt. vi. 19, 20; xix. 21; xix. 23; Luke xviii. 24. 1 Tim. vi. 17. having taken other men, even during the life of their own husbands. Nor do we find any law by which they were punished. Divorce never should be per- mitted but on this ground—* The parties are miserable together, and they are both perfectly willing to be separated.” Then, if every thing else be proper, let them go different ways, that they may not ruin both themselves and their hapless offspring. Verse 13. And they brought young children] See on Matt. xix. 13-15. Verse 16. And he took them up in his arms] One of the Jtala reads in sinu suo—in his bosom.” Jesus Christ Joves little children; and they are objects of his most peculiar care. Who can account for their continual preservation and support, while exposed to so many dangers, but on the ground of a peculiar and extraordinary providence ἴ And blessed them.| Then, though little children, they were capable of receiving Christ’s blessing. If Christ embraced them, why should not his Church embrace them? Why not dedicate them to God by baptism 2—whether that be performed by sprinklin washing, or unmersion; for we need not dispute about the mode: on this point let every one be fully per- suaded in his own mind. I confess it appears to me grossly heathenish and barbarous, to see parents who profess to believe in that Christ who loves children, and among them those whose creed does not prevent them from using infant baptism, depriving their chil- dren of an ordinance by which no soul can prove that 322 2, | See Matt. xix. 21. they cannot be profited, and, through an unaccountable bigotry or carelessness, withholding from them tne privilege of even a nominal dedication to God; and yet these very persons are ready enough to fly for a minister to baptize their child when they suppose it to be at the point of death! It would be no crime to pray that such persons should never have the privilege of hearing, My father! or, My mother! from the lips of their own child. See on Matt. iii. 6, and on Mark xvi. 16. Verse 17. There came one running] See the case of this rich young man largely explained on Matt. xix. 16, &e. Verse 21. Then Jesus, beholding him] Looking earnestly, ἐμβλεψας, or affectionately upon him, loved him, because of his youth, his earnestness, and his sincerity. One thing thou lackest] What was that? A heart disengaged from the world, and a complete renuncia- tion of it and its concerns, that he might become a proper and successful labourer in the Lord’s vineyard. To say that it was something else he lacked, when Christ explains here his own meaning, is to be wise above what is written. Verse 22. And he was sad at that saying] This young man had perhaps been a saint, and an eminent apostle, had he been poor! From this, and a multitude of other cases, we may learn that it is oftentimes a misfortune to be rich: but who is aware of this*— and who believes it ? ¢ ay ) Difficulty of a rich man’s salvation. A.M. 4033. ey, F pe eye of a needle, than for a rich An, Olymp. man to enter into the kingdom a= of Gad: 26 And they were astonished out of mea- sure, saying among themselves, Who then can be saved? 27 And Jesus, looking upon them, saith, With men ἐξ is impossible, but not with God : for ? with God all things are possible. 28 92 Then Peter began to say unto him, Lo, we have left all, and have followed thee. 29 And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel’s ; 30 * But he shall receive a hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions ; and in the world to come eternal life. 31 5 But many that are first shall be last; and the last first. 32 9 ‘And they were in the way going up to Jerusalem; and Jesus went before them : P Jer. xxxii.17; Matt. xix. 26; Luke i. 37.—9 Matt. xix.27; Luke xviii. 28.—' 2 Chron. xxv. 9; Luke xviii. 30.— Matt. xix. 30; Verse 29. And the Gospel’s] Read, for the sake of the Gospel. I have with Griesbach adopted ἕνεκεν, for the sake, on the authority of BCDEGHKMS, V, sixty others, and almost all the versions. Verse 30. Jn this time] Ev τῳ καίρῳ τουτῳ, In this very time. Though Jews and Gentiles have conspired together to destroy both me and you, my providence shall so work that nothing shall be lacking while any thing is necessary. And fathers. This is added by K, upwards of siaty others, Athiopic, Gothic, Slavonic, Saxon, Armenian, Coptic, and in one of my own MSS. of the Vulgate. Some have been greatly embarrassed to find out the literal truth of these promises ; and, some in flat oppo- sition to the text, have said they are all to be under- stood spiritually. But thus far is plain, that those who have left all for the sake of Christ do find, among genuine Christians, spiritual relatives, which are as dear to them as fathers, mothers, &c. ; yet they have the promise of receiving a hundredfold often literally fulfilled: for, wherever a Christian travels among Christians, the sheller of their houses, and the product of their /ands, are at his service as far as they are requisite. Besides, these words were spoken prima- rily to the disciples, and pointed out their itinerant manner of life ; and how, travelling about from house to house, preaching the Gospel of the grace of God, they should, among the followers of Christ, be provided CHAP. X. The request of James and John and they were amazed ; and as they 4, 4039. followed, they were afraid. ἡ And An. Olymp. he took again the twelve, and be- eae gan to tell them what things should happen unto him, 33 Saying, Behold, we go up to Jerusalem: and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles : 34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again. 35 9° And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatso- ever we shall desire. 36 And he said unto them, What would ye that I should do for you? 37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. 38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup «Ch. xx. 16; Luke xiii. 30.—* Matt. xx. 17; Luke xviii. 31. vill. 31; ix. 31; Luke ix. 22; xvii. 31. ¥ Matt. xx. 20. the genuine messengers of God, in the present day, have, as noted above, this promise literally fulfilled. With persecutions] For while you meet with nothing but kindness from true Christians, you shall be de- spised, and often afflicted, by those who are enemies to God and goodness ; but, for your comfort, ye shall have in the world to come, atwvt τῷ epyouevw, the coming world, (that world which is on its way to meet you,) eternal life. Verse 32. And he took again the twelve] Or thus: For having again taken the twelve, &e. I translate καὶ for, which signification it often bears; see Luke i. 22; John xii. 35, and elsewhere. This gives the reason of the wonder and fear of the disciples, ror he began to tell them on the way, what was to befall him. This sense of xa, I find, is also noticed by Rosen- miller. See on Matt. xx. 17-19. Verse 35. And James and John—come unto him] The request here mentioned, Matthew says, chap. xx. 20, was made by Salome their mother ; the two places may be easily reconciled thus :—The mother introduced them, and made the request as if from herself; Jesus, knowing whence it had come, immediately addressed himself to Jarnes and John, who were standing by, and the mother is no farther concerned in the business. See the note on Matt. xx. 20. Verse 37. In thy glory.| In the kingdom of thy glory—three MSS. Which kingdom they expected with every thing necessary in all places, as if the | to be established on earth. I have often remarked that 1 whole were their own. Verse 38. And be baptized] Or, be baptized. In- 323 ST. A.M. 4033. that I drink of? and be baptized with An. Olymp. the baptism that I am baptized with? 39 And they say unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of ; and with the baptism that I am baptized withal shall ye be baptized : 40 But to sit on my right hand and on my left hand, is not mine to give; but zt shall be given to them for whom it is prepared. 41 ~ And when the ten heard it, they began to be much displeased with James and John. 42 But Jesus called them to him, and saith unto them, * Ye know that they which ¥ are accounted to rule over the Gentiles, exercise lordship over them; and their great ones ex- ercise authority upon them. 43 + But so shall it not be among you: but whosoever will be great among you, shall be your minister: 44 And whosoever of you will be the chiefest, shall be servant of all. Who is chief among the disciples. MARK. Blind Bartumeus healed, 45 For even *the Son of man 4,™ 4033, came not to be ministered unto, but An. oe to minister, and "to give his life a ran- τ: som for many. 46 9° And they came to Jericho: and as he went out of Jericho with his disciples anda great number of people, blind Bartimeus, the son of Timeus, sat by the highway side beg- ging. 47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me! 48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou son of David, have mercy on me! 49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. 50 And he, casting away his garment, rose, and came to Jesus. W Matt. xx. 24. x Luke xxii. 25.—¥ Or, think good. xx. 26, 28; chap. ix. 35; Luke ix. 48. 2 Matt. a John xiii. 14; Phil. ii. 7——> Matt. xx. 28; 1 Tim. ii.6; Tit. stead of καὶ and, 7 or, is the reading of BCDL, five others, Coptic, Armenian, later Syriac in the margin, Vulgate, all the Itala, and Origen. See the note on Matt. xx. 22. Verse 40. Is not mine to give] See on Matt. xx. 23. Verse 41. When the ten heard it] See Matt. xx. 24-28. Verse 46. Blind Bartimeus] 13 bar in Syriac sig- nifies son. It appears that he was thus named be- cause Timeus, Talmeus or Taimai, was the name of his father, and thus the son would be called Bar-tal- meus, or Bartholomew. Some suppose υἷος Τιμαίου, the son of Timeus, to be an interpolation. Bartimeus the son of Timeus, ὁ τυφλος, THE blind man. It was because he was the most remarkable that this evan- gelist mentions him by name, as a person probably well known in those parts. Verse 50. And he, casting away his garment] He cast off his outward covering, a blanket, or loose piece of cloth, the usual upper garment of an Asiatic mendi- cant, which kept him from the inclemency of the wea- ther, that he might have nothing to hinder him from getting speedily to Christ. If every penitent were as ready to throw aside his self-righteousness and sinful incumbrances, as this blind man was to throw aside his garment, we should have fewer delays in conversions than we now have; and all that have been convinced of sin would have been brought to the knowledge of the truth. The reader will at least pardon the intro- duction of the following anecdote, which may appear to some as illustrative of the doctrine grounded on this text. A great revival of religion took place in some of the American States, about the year 1773, by the instru- mentality of some itinerant preachers sent from Eng- land. Many, both whites and blacks, were brought to an acquaintance with God who bought them. Two of 324 ii. 14. ς Matt. xx. 29; Luke xviii. 35. these, a white man and a negro, meeting together, began to speak concerning the goodness of God to their souls, (a custom which has ever been common among truly religious people.) Among other things they were led to inquire how long each had known the salvation of God; and how long it was, after they were convinced of their sin and danger, before each got a satisfactory evidence of pardoning mercy. The white man said, “1 was three months in deep distress of soul, before God spoke peace to my troubled, guilty conscience.” ‘ But it was only a fortnight,” replied the negro, “ from the time I first heard of Jesus, and felt that I was a sinner, till 1 received the knowledge of salvation by the remission of sins.” “ But what was the reason,” said the white man, “ that you found salvation sooner than I did?’ ‘“‘ This is the reason,” replied the other; “ you white men have much cloth- ing upon you, and when Christ calls, you cannot run to him; but we poor negroes have only this, (pointing to the mat or cloth which was tied round his waist,) and when we hear the call, we throw it off imstanily, and run to him.” Thus the poor son of Ham illustrated the text with- out intending it, as well as any doctor in the universe. People who have been educated in the principles of the Christian religion imagine themselves on this ac count Christians; and, when convinced of sin, they find great difficulty to come as mere sinners to God, to be saved only through the merits of Christ. Others, such as the negro in question, have nothing to plead but this, We have never heard of thee, and could not believe in thee of whom we had not heard; but this excuse will not avail now, as the true light is come— therefore they cast off this covering, and come to Jesus. See this miraculous cure explained at large on Matt. xx. 29-34. 1 Christ’s triumphant oe 51 And Jesus answered and said An, ive. unto him, ἃ What wilt thou that [ should do unto thee? The blind man said unto him, Lord, that I might receive my sight. 4 Matt. xx. 32, 34; Luke vii. 22. Verse 51. Lord, that I might, &c.] The Codex Beze, and some copies of the Itala, have, Kupie ῥαββει, O Lord, my teacher. Verse 52. Followed Jesus in the way.| Instead of τῷ ἴησου, Jesus, several eminent critics read αὐτῳ, him. This is the reading of ABCDL, fourteen others, Cop- tic, ASthiopic, Armenian, later Syriac in the margin, two Persic, Vulgate, all the Itala, and Origen once. Jesus is the common reading; but this sacred name having occurred so immediately before, there could be no necessity for repeating it here, nor would the repe- tition have been elegant. CHAP. ΧΙ. entry mto Jerusaiem 52 And Jesus said unto him, Go ΔΑΝ 4033. thy way; ° thy faith hath ‘made An. Olymp. thee whole. And immediately he - ons received his sight, and followed Jesus in the way. © Matt. ix. 22; chap. v. 34.—— Or, saved thee. This very remarkable cure gives us another proof, not only of the sovereign power, but of the benevo- lence, of Christ: nor do we ever see that sovereign power used, but in the way of benevolence. How slow is God to punish !—how prone to spare! To his infinite benevolence, can it be any gratification to destroy any of the children of ment No! We must take great heed not to attribute to his sovereignty, acts which are inconsistent with his denevolence and mercy. I am afraid this is a prevailing error; and that it is not confined to any religious party exclu- sively. CHAPTER ΧΙ. Christ rides triumphantly into Jerusalem, 1-11. ple, 15-17. 23. authority he did his works, 27, 28. ΑΜ 4033. A ND * when they came nigh to Ap, Olymp. Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, 2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring hin. 3 And if any man say unto you, ἢ Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither. * Matt. xxi. 1; Luke xix. 29; John xii. 14——» Matt. xxi. 3, 6. NOTES ON CHAP. XI. Verse 1. He sendeth—two of his disciples] This was done but a few days before the passover. See our Lord’s entry into Jerusalem illustrated, on Matt. xxi. 1-17. Verse 2. Whereon never man sat) No animal was allowed to be employed in sacred uses, even among tne heathen, that had previously been used for any domestic or agricultural purpose ; and those which had never been yoked were considered as sacred. See several proofs of this in the note on Num. xix. 2, and add this from Ovid :-— Bos tibi, Phebus ait, solis occurret in arvis, Nullum passa jagam curvique immunis aratri. Met. lib. iii. v. 10. 1 The barren fig tree cursed, 12-14. The scribes and chief priests are enraged, 18. Directions concerning prayer and forgiveness, 24—26. He cleanses the tem- Reflections on the withered fig tree, 19— The chief priests, §c., question him by what He answers, and confounds them, 29-33. 4 And © they went their way, and ἀν M4083. found the colt tied by the door with- out, in a place where two ways met; and they loose him. 5 And certain of them that stood there said unto them, ἃ What do ye, loosing the colt? 6 And they said unto them even as Jesus had commanded : and they let them go. 7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. 8 © And many spread their garments in the way: and others cut down branches off the An. Olymp. CCIL.1. ¢ Luke xix. 32.——4 Luke xix. 33. © Matt. xxi. 8. The Delphic oracles this answer give :— Behold among the fields a lonely cow, Unworn with yokes, unbroken to the plough. Verse 3. And straightway he will send him hither] From the text, I think it is exceedingly plain, that our Lord did not deg, but borrow, the colt; therefore the latter clause of this verse should be understood as the promise of returning him. Is not the proper translation the following? And if any one say to you, Why do ye this? Say, the Lord hath need of him, and will speedily send him back hither—xat evfeac αὐτὸν αποςελλει ὧδε. Some eminent critics take the same view of the passage. Verse 6. And they let them go.] Having a full assur- ance that the beast should be safely and speedily restored. 325 Christ rides mto Jerusalem. A.M 4033. trees, and strewed them in the An. Olymp. Way. CCl! 9 And they that went before, and they that followed, cried, saying, Hosanna! Blessed zs he that cometh in the name of the Lord : 10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: s Hosanna in the highest ! 11 " And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the ST. MARK. The fruitless fig tree cursed, eventide was come, he went out ae 605: unto Bethany with the twelve. 12 9+ And on the morrow, when they were come from Bethany, he was hungry 13 * And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves ; for the time οἵ figs was not yet. 14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard 7t. An. Olymp. CCIL. 1. f Psa. cxvill. 26——£ Psa. exlviii. 1. h Matt. xxi, 12.——i Matt. xxi. 18.—— Matt. xxi. 19. Verse 10. In the name of the Lord] Omitted by BCDLU some others, and several verszons. Grves- bach leaves 1t out. Hosanna in the highest ἢ See on Matt. xxi. 9. Verse 11. When he had looked round about upon all things] He examined every thing—to see if the mat- ters pertaining to the Divine worship were properly conducted ; to see that nothing was wanting—nothing superfluous. And now the eventide was come] The time in which he usually left Jerusalem, to go to Bethany. Verse 13. For the time of figs was not yet.| Rather, For it was not the season of gathering figs yet. This I am fully persuaded is the true sense of this passage, ov yap 7v Kaipoc συκων. For a proof that xarpoc here signifies the time of gathering the figs, see the LXX. in Psa. i. 3. He bringeth forth his fruit, ev καιρῳ αὐτου, in his season; i. e. in the time in which fruit should be ripe, and fit for gathering. See also Mark xii. 2:—And at the season, tw kaipw, the time of gathering the fruits of the vineyard. Matt. xxi. 34: —When the time of the fruit drew near ; ὁ καιρος των καρπων, the time in which the fruits were to be gathered, for it was then that the Lord of the vine- yard sent his servants to receive the fruits; i. e. so much of them as the holder of the vineyard was to pay to the owner by way of rent; for in those times rent was paid in kind. To the above may be added, Job v. 26 :—Thow shalt come to thy grave in FuLL ace, like as a shock of corn cometh in his season, kata katpov, in the time in which it should be reaped. When our Lord saw this fig tree by the way-szde, apparently flourishing, he went to it to gather some of the figs: being on the way-side, it was not private, but public property; and any traveller had an equal right to its fruit. As it was not as yet the time for gathering in the fruits, and yet about the time when they were ready to be gathered, our Lord with pro- priety expected to find some. But as this happened about five days before that passover on which Christ suffered, and the passover that year fell on the be- ginning of April, it has been asked, “‘ How could our Lord expect to find ripe figs in the end of March 2” Answer, Because figs were ripe in Judea as early as the passover. Besides, the fig tree puts forth its fruit first, and afterwards its leaves Indeed, this‘tree, in 326 the climate which is proper for it, has fruit on it all the year round, as I have often seen. All the diffi- jculty in the text may be easily removed by con- sidering that the climate of Judea is widely different from that of Great Britain. The summer begins there in March, and the harvest at the passover, as all travellers into those countries testify ; therefore, as our Lord met with this tree five days before the pass- over, it is evident,—Ist. That it was the time of ripe figs: and, 2ndly. That it was not the time of gather- ing them, because this did not begin till the passover. and the transaction here mentioned took place five days before. For farther satisfaction on this point, let us sup- pose :—I. That this tree was intended to point out the state of the Jewish people. 1. They made a pro- fession of the true religion. 2. They considered themselves the peculiar people of God, and despised and reprobated all others. 3. They were only hypo- crites, having nothing of religion but the profession —leaves, and no fruit. If. That our Lord’s conduct towards this tree is to be considered as emblematical of the treatment and final perdition which was to come upon this hypocriti- cal and ungodly nation. 1. It was a proper time for them to have borne fruit: Jesus had been preaching the doctrine of repentance and salvation among them for more than three years ; the choicest influences of Heaven had descended upon them; and every thing was done in this vineyard that ought to be done, in order to make it fruitful. 2. The time was now at hand in which God would require fruit, good fruit ; and, if it did not produce such, the tree should be hewn down by the Roman axe. Therefore, 1. The tree is properly the Jewish nation. 2. Christ’s curse the sentence of destruction which had now gone out against it; and, 3. Its withering away, the final and total ruin of the Jewish state by the Romans. His cursing the fig tree was not occasioned by any resent- ment at being disappointed at not finding fruit on it, but to point out unto his disciples the wrath which was coming upon a people who had now nearly filled up the measure of their iniquity. A fruitless soul, that has had much cultivation be- stowed on it, may expect to be dealt with as God did with this unrighteous nation. See on Matt xxi, 19, &e. 1 Importance of faith in God. A. M. 4033. 5 1 ’ A. D. 29. 15 Ἵ ' And they come to Jerusa An. Olymp. lem: and Jesus went into the tem- 3 aed ple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves ; 16 And would not suffer that any man should carry any vessel through the temple. 17 And he taught, saying. unto them, Is it not written, ™ My house shall be called ἃ of all nations, the house of prayer? but ° ye have made it a den of thieves. 18 And ? the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because 4 all the people was astonished at his doctrine. 19 And when even was come, he went out of the city. 20 τ And in the morning, as they passed by, they saw the fig tree dried up from the roots. 21 And Peter calling to remembrance, saith unto him, Master, behold, the fig tree which thou cursedst is withered away. 22 And Jesus answering saith unto them, Have faith in God. 23 Fer ‘verily I say unto you, That who- soever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. 24 Therefore I say unto you, ἃ What 1 Matt. xxi. 12; Luke xix. 45; John ii. 14——™ Isa. lvi. 7. * Or, a house of prayer for all nations ?——®° Jer. vii. 11.——? Matt. xxi. 45, 46; Luke xix. 47——4 Matt. vii. 28; chap. i. 22; Luke iv. 32. Matt. xxi. 19.+—* Or, Have the faith of God. Verse 15. And they come] Several MSS. and ver- sions have παλιν, again. This was the next day after our Lord’s triumphant entry into Jerusalem ; for on the evening of that day he went to Bethany and lodged there, ver. 11, and Matt. xxi. 17, and returned the next morning to Jerusalem. Verse 16. Should carry any vessel] Among the Jews the word *5D kelt, vessel, had a vast latitude of meaning ; it signified arms, Jer. xxi. 4; Ezek. ix. 1; clothes, Deut. xxii. 5, and instruments of music, Psa. xxi. 22. It is likely that the evangelist uses the Greek word cxevoc in the same sense, and by it points out any of the things which were bought and sold in the temple. Verse 17. And he taught—them] See on Matt. xxi. 12. Verse 19. He went out of the city.] To go to Bethany Verse 22. Have faith in God.] Ἔχετε πιςιν Beovisa 1 CHAP. XI. The authority of Christ questioned. things soever ye desire, when ye 4,% 400 pray, believe that ye receive them, re and ye shall have them. = 25 And when ye stand praying, ἡ forgive if ye have aught against any: that your Father also which is in heaven may forgive you your trespasses. 26 But “if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. 27 7 And they come again to Jerusalem: *and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, 28 And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things ? 29 And Jesus answered and said unto them, I will also ask of you one Y question, and answer me, and I will tell you by what au- thority I do these things. 30 The baptism of John, was zt from hea- ven, or of men? answer me. 31 And they reasoned with themseives, say- ing, If we shall say, From heaven; he will say, Why then did ye not believe him? 32 But if we shall say, Of men; they feared the people: for 5 all men counted John, that he was a prophet indeed. 33 And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what au- thority I do these things. t Matt. xvii. 20; xxi. 21; Luke xvii. 6. 4 Matt. vii.7; Luke xi. 9; John xiv. 13; xv.7; xvi. 24; Jamesi. 5, 6. ¥ Matt. vi. 14; Col. iii. 13——¥ Matt. xviii. 35. x Matt. xxi. 23; Luke % Matt. iii. 5; xiv. 5; chap. vi. 20. xx. 1.——¥ Or, thing. mere Hebraism: have the faith of God, i. e. have strong faith, or the strongest faith, for thus the He- brews expressed the superlative degree ; so the moun- tains of God mean exceeding great mountains—the hail of God, exceeding great hail, &c. Verse 25. When ye stand praying] This expres- sion may mean no more than, When ye are disposed, or have a mind, to pray, i. e. whenever ye perform that duty. And it is thus used and explained in the Koran, Surat. v. ver. 7. See on Matt. xxi. 20-22. But the Pharisees loved to pray standing, that they might be seen of men. Verse 26. At the end of this verse, the 7th and 8th verses of Matt. vii., Ask and ye shall receive, &c., are added by M, and sixteen other MSS. The 26th verse is wanting in BLS, seven others, some editions, the Coptic, one Itala, and Theophylact. Verse 27-33. See on Matt. xxi. 23-27. Verse 32. They feared the people] Or rather, We 327 Parable of the fear, &c. Instead of εφοβουντο, they feared; the Codex Beza, seven others, later Syriac, Arabic, Cop- tic, Atthiopic, Armenian, Vulgate, and all the Jtala, read φοβουμεν, or φοβουμεθα. The common reading appears to me quite improper. We fear the people. Eav, if, before evraper, we shall say, is omitted by ABCEFGHLS, and more than fifty others. Bengel leaves it out of the text, and puts a note of interrogation after Ef avOpwrev; and then the whole passage reads thus: But shall we say, Of men? They feared the people, &c. ‘This change renders the adoption of φοβουμεν, we fear, unnecessary. Several critics prefer this mode of distinguishing the text. However the critics may be puzzled with the text, the scribes, chief priests, and elders were worse puzzled with our Lord’s question. They must convict themselves or tell a most palpable false- hood—They told the iie, and so escaped for the present. 1. Envy, malice, and double-dealing have always a difficult part to act, and are ultimately confounded by their own projects and ruined by their own opera~- tions. On the other hand, simplicity and sincerity ST MARK. wicked husbandmen are not obliged to use a mask, but always walk in a plain way. 2. The case of the barren fig-tree which our Lord cursed has been pitifully misunderstood and misapplied. The whole account of this transaction, as stated above, I believe to be correct; it is so much in our Lord’s usual manner that the propriety of it will scarcely be doubted. He was ever acting the part of the philo- sopher, moralist, and divine, as well as that of the Saviour of sinners. In his hand, every providential occurrence and every object of nature, became a means of instruction: the stones of the desert, the lilies of the field, the fowls of heaven, the beasts of the forest, fruitful and unfruitful trees, with every ordinary occurrence, were so many grand ¢exts, from which he preached the most illuminating and impres- sive sermons, for the instruction and salvation of his audience. This wisdom and condescension cannot be sufficiently admired. But shall the example of the fruitless fig tree be lost on us as well as on the Jews 3 God forbid! Let us therefore take heed, lest having been so long unfruitful, God should say, Lez no fruit appear on thee hereafter for ever! and in consequence of this, we wither and die away! CHAPTER XII. The parable of the vineyard let out to wicked husbandmen, 1-12. him about paying tribute to Cesar, 13-17. why the Messiah is called David's son, 35-37. The Pharisees and Herodians question The Sadducees question him about the resurrection, 18-27. A scribe questions him concerning the chief commandment of the law, 28-34. Christ asks the scribes He warns his disciples against the scribes, 38-40. Of the widow that cast two mites into the treasury, 41-44. ate: AND “he began to speak unto a gua them by parables. A certain man planted a vineyard, and set a hedge about zt, and digged a place for the wine-fat, and built a tower, and let it out to husbandmen, and went into a far country. 2 And at the season, he sent to the husband- men a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3 And they caught Aim, and beat him, and sent him away empty. a Matt. xxi. 33; NOTES ON CHAP. XII. Verse 1. A certain man planted a vineyard] See this parable explained, Matt. xxi. 33-41. Verse 4. At him they cast stones and wounded him m the head] Or rather, as most learned men agree, they made short work of it, ἐκεφαλαίωσαν. We have followed the Vulgate, illum in capite vulneraverunt, in translating the original, wounded him in the head, in which signification, I believe, the word is found in no Greek writer. ἀνακεφαλαίοομαι signifies to sum up, to comprise, and is used in this sense by St. Paul, Rom. ΧΗ. 9. From the parable we learn that these people were determined to hear no reason, to do no justice, 328 4 And again he sent unto them Αι δ, 4033. another servant; and at him they An. Olymp. see, os RCC cast stones, and wounded him in the head, and sent dim away shamefully handled. 5 And again he sent another; and him they killed, and many others; beating some, and killing some. 6 Having yet therefore one son, his well beloved, he sent him also last unto them saying, They will reverence my son. Luke xx. 9. and to keep the possession and the produce by violence ; therefore they fulfilled their purpose in the fullest and speedtest manner, which seems to be what the evan- gelist intended to express by the word in question. Mr. Wakefield translates, They speedily sent him away; others think the meaning is, They shaved their heads and made them look ridiculously ; this is much to the same purpose, but I prefer, They made short work of it. Dr. Lightfoot, De Dieu, and others, agree in the sense given above; and this will appear the more probable, if the word λιθοβολησαντες, they case stones, be omitted, as it is by BDL, the Coptic, Vué- gate, and all the Itala. 1 Concerning paying tribute. A. M. 4033. : rag 7 But those husbandmen said Aa, Gimp. among themselves, This is the heir ; “come, let us kill him, and the in- heritance shall be ours. 8 And they took him, and killed him, and cast him out of the vineyard. 9 What shall therefore the lord of the vine- yard do? he will come and destroy the hus- bandmen, and will give the vineyard unto others. 10 And have ye not read this scripture : » The stone which the builders rejected is be- come the head of the corner: 11 This was the Lord’s doing, and it is marvellous in our eyes? 12 ° And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way. 13 Ἵ ὁ And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words. 14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou re- gardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Cesar, or not? 15 Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a ° penny, that I may see it. 16 And they brought τ. And he saith unto them, Whose ἐδ this image and superscription ? And they said unto him, Czsar’s. 17 And Jesus answering said unto them, Render to Cesar the things that are Cesar’s; and to God the things that are God’s. And they marvelled at him. > Psa. cxviii. 22,——* Matt. xxi. 45, 46; chap. xi. 18; John vii. 25, 30, 444 Matt. xxii. 15; Luke xx. 20. 6 Valuing of our money seven-pence halfpenny, as Matt. xviii. 28. Verse 7. This is the heir] So they appear to have acknowledged in their consciences that this was the Messiah, the heir of all things. The inheritance shall be ours.] By slaying him we shall maintain our authority, and keep possession of our revenues. Verse 9. And will give the vineyard unto others.] The vineyard must not perish with the husbandmen ; it is still capable of producing much fruit, if it be pro- perly cultivated. I will give it into the care of new vine-dressers, the evangelists and apostles. —And under their ministry, multitudes were brought to God before the destruction of Jerusalem. 1 CHAP. XII. On the resurrection. 18 9% ‘Then come unto him the Sadducees, * which say there is no resurrection: and they asked him, saying, 19 Master, " Moses wrote unto us, If a man’s brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. 20 Now there were seven brethren: and the first took a wife, and dying left no seed. 21 And the second took her, and died, nei- ther left he any seed; and the third likewise. 22 And the seven had her, and left no seed : last of all the woman died also. 23 In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife. 24 And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God? 25 For when they shall rise from the dead, they neither marry nor are given in marriage : but ? are as the angels which are in heaven. 26 And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, * I am the God of Abraham, and the God of Isaac, and the God of Jacob? 27 He is not the God of the dead, but the God of the living: ye therefore do greatly err. 28 9! And one of the scribes came, and having heard them reasoning together, and per- ceiving that he had answered them well, asked him, Which is the first commandment of all ? 29 And Jesus answered him, The first of all the commandments 15, ™ Hear, O Israel ; The Lord our God is one Lord: f Matt. xxii. 23; Luke xx. 27. £ Acts xxiii. 8— Deut. xxv. 5. 11 Cor. xv. 42, 49, 52.—+* Exod. iii. 6——! Matt. xxii. 35.——™ Deut. vi. 4; Luke x. 27. A. M. 4033. A. Ὁ. 29. An. Olymp. CCI. 1. Verse 13. And they send unto him] See this, and to ver. 17, largely explained on Matt. xxii. 15-22. Verse 15. Shall we give, or shall we not give 3) This is wanting in the Codex Beze, and in several versions. Verse 18. See this question, concerning the resur- rection, explained in detail on Matt. xxii. 23-32. Verse 23. When they shall rise] This clause is wanting in BCDL, four others, Syriac, later Arabic, later Persic, Coptic, Saxon, and two of the Itala. Griesbach leaves it doubtful. Verse 27. But the God of the living] Θεας, God, is left out by ABCDKL, and in more than forty others, 329 The greatest commandment. A.M. 4033. 90. And thou shalt love the Lord An ism. thy God with all thy heart, and ᾿ with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. 31 And the second is like, namely this, »'Thou shalt love thy neighbour as thyself. There is none other commandment greater chan these. 32 And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; ° and there is none other but he: 33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love hzs neighbour as himself, ? is more than all whole burnt offerings and sacrifices. 34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. 4% And no man after that durst ask him any question. 35 Ἴ τ And Jesus answered and said, while ST. MARK. How Christ is David's son. he taught in the temple, How say a ei the Saris that Christ is the son of An. Olymp. David? peas 36 For David himself said *by the Holy Ghost, * The Lorp said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. 37 David therefore himself calleth him Lord ; and whence is he then his son? And the common people heard him gladly. 38 9 And “he said unto them in his doc- trine, ἡ Beware of the scribes, which love to go in long clothing, and ~ love salutations in the market-places, 39 And the chief seats in the synagogues, and the uppermost rooms at feasts : 40 * Which devour widows’ houses, and for a pretence make long prayers: these shall receive greater damnation 41 4 ¥ And Jesus sat over against the treasury, and beheld how the people cast ? money * into the treasury: and many that were rich castin much. 0 Lev. xix. 18; Matt. xxii. 39; Rom. xiii. 9; Gal. v.14; James u. 8. © Deut. iv. 39; Isa. xlv. 6, 14; xlvi. 9——P1 Sam. xv. 22; Hos. vi. 6; Mic. vi. 6, 7, 8——4 Matt. xxii. 46——t Matt. xxii. 41; Luke xx. 41. 52 Sam. xxiii. 2. Ὁ Psa. ex. 1. 4 Chap. iv. 2.——* Matt. xxiii. 1, &c.; Luke xx. 46. w Luke xi. 43.——* Matt. xxiii. 14—_y Luke xxi. 1.——* A piece of brass money ; see Matt. x 9. a2 Kings xii. 9. Syriac, one Arabic, one Persic, Coptic, Armenian, Gothic, Saxon, Vulgate, Itala, and Origen. Gries- bach has omitted it. Verse 30. Thou shalt love the Lord] On the na- ture and properties of the love of God and man, and the way in which this commandment is fulfilled, see the notes on Matt. xxii. 37, ὅτ. Verse 32. And the scribe said] The answer of the scribe, contained in verses 32, 33, 34, is not found either in Matthew or Luke. This is another proof against Mark’s supposed abridgment. Verse 34. Thou art not far from the kingdom of God.| ‘This scribe appears to have been a prudent, sensible, and pious man; almost a Christian—so near the kingdom of God that he might have easily stepped in. It is very probable that he did at last delieve in and confess Jesus. Verse 35. How say the scribes] See Matt. xxii. 41, ὅδ. Verse 37. The common people heard him gladly.| And were doubtless many of them brought to believe and receive the truth. By the comparatively poor the Gospel is still best received. Verse 38. Beware of the scribes] See on Matt. xxili 1, ὧς: Verse 41. Cast money into the treasury] It is worthy of observation, that the money put into the treasury, even by the rich, is termed by the evangelist χαλκον, brass money, probably that species of small brass coin which was called 710)15 prutah among the | Jews, two of which make a farthing, and twenty-four | an Italian assarius, which assarius is the twenty-fourth 330 part of a silver penny. We call this, mite, from the French, miete, which signifies a crumb, or very small morsel. The prutah was the smallest coin in use among the Jews: and there is a canon among the /rabbins that no person shall put less than two prutahs into the treasury. This poor widow would not give less, and her poverty prevented her from giving more And whereas it is said that many rich persons cast in MUCH, πολλα, (many,) this may only refer to the num- ber of the prutahs which they threw in, and not to the value. What opinion should we form of a rich man, who, in a collection for a public charity, only threw in a handful of halfpence 2 See Luke xxi. 1, and see the note on Matt. v. 26. The whole of this account is lacking in Matthew. Another proof that Mark did not abridge him. Let us examine this subject a little more closely: Jesus prefers the widow’s two mites to all the offer- ings made by the rich. In the preceding account, ver. 41, it is said, Jesus beheld how the people cast money into the treasvry. To make this relation the more profitable, let us con- | sider Christ the observer and judge of human actions. 1. Christ observes all men and all things: all our actions are before his eyes; what we do in public and what we do in private are equally known unto him. 2. He observes the state and situation we are in: his eye was upon the abundance of the rich who had given much; and he was well acquainted with the | poverty and desolate state of the widow who had given her all, though that was but /itdZe in itself. What an awful thought for the rich! “ God sees every penny ἢ 1 The destruction of A.M. 4033. P sD. 29. 42 And there came a certain An. Uiymp. poor widow, and she threw in two cmt +... : ; : mites, which make a farthing. 43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That ° this poor widow hath cast more in, bIt is the seventh part of one piece of that brass money. possess, and constantly observes how I lay it out.” What a comfortable thought for the poor and desolate ! The eye of the most merciful and bountiful Jesus continually beholds my poverty and distress, and will eause them to work for my good. 3. Christ sees all the motives which lead men to perform their respective actions; and the different motives which lead them to perform the same action: he knows whether they act through vanity, self-love, interest, ambition, hypocrisy, or whether through love, charity, zeal for his glory, and a hearty desire to please him. 4. He observes the circumstances which accompany our actions ; whether we act with care or negligence, with a ready mind or with reluctance. 5. He observes the judgment which we form of that which we do in his name; whether we esteem our- selves more on account of what we have done, speak of it to others, dwell on our labours, sufferings, ex- penses, success, &c., or whether we humble ourselves because we have done so little good, and even that little in so imperfect a way. II. See the judgment Christ forms of our actions. 1 He appears surprised that so much piety should be found with so much poverty, in this poor widow. 2. He shows that works of charity, &c., should be estimated, not by their appearance, but by the spirit which produces them. 3. He shows by this that all men are properly in a state of equality; for though there is and ought to be a difference in outward things, yet God looks upon the heart, and the poorest person has it in his power to CHAP. XIII. the tempr.e foretola. hi ; ; A. M. 4033, than all they which have cast into 4,’ ΠῚ the treasury : An. Olymp. 44 For all they did cast in of COIL. 1. their abundance; but she of her want did cast in all that she had, “even all her living. ©2 Cor. viii. 12——4 Deut. xxiv. 6; 1 John iii. 17. make his mite as acceptable to the Lord, by simplicity of intention, and purity of affection, as the millions given by the affluent. It is just in God to rate the value of an action by the spirit in which it is done. 4. He shows that men should judge impartially in cases of this kind, and not permit themselves to be carried away to decide for a person by the largeness of the gift on the one hand, or against him by the small- ness of the bounty on the other. Of the poor widow it is said, She has cast in more than all the rich. Be- cause: 1. She gave more; she gave her all, and they gave only a part. 2. She did this in a better spirit, having a simple desire to please God. Never did any king come near the liberality of this widow; she gave all that she had, ὅλον τὸν βιον αὑτης, her whole life, i. e. all that she had to provide for one day’s sustenance, and could have no more till by her labour she had acquired it. What trust must there be in the Divine Providence to perform such an act as this! Two important lessons may be learned from her con- duct. 1. A lesson of humiliation to the rich, who, by reason of covetousness on the one hand, and luxury on the other, give but little to Gop and the poor. A lesson of reproof to the poor, who, through distrust of God’s providence, give nothing at all. Our posses- sions can only be sanctified by giving a portion to God. There will be infallibly a blessing in the remainder, when a part has been given to God and the poor. If the rich and the poor reflect seriously on this, the one will learn pity, the other liberality, and both be blessed in their deed. He must be a poor man indeed who cannot find one poorer than himself. CHAPTER XIII. Fesus predicts the destruction of the temple, 1,2. His disciples inquire when this shall be, and what pre vious sign there shall be of this calamity, 3,4; which questions he answers very solemnly and minutely, 5-27 ; illustrates the whole by a parable, 28, 29; asserts the absoluie certainty of the events, 30, 31; shows that the precise time cannot be known by man, 32 ; and inculcates the necessity of watchfulness and prayer, 33-37. τ τ ρεῆς ND *as he went out of the An. Oly tem i isci a. παρ ple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here ! a Matt. xxiv. 1; Luke xxi. 5. NOTES ON CHAP. XIII. Verse 1. See what manner of stones} Josephus says, Ant. b. xv. chap. xi. ‘“ That these stones were white and strong, ΕἸΡΤῪ feet long, TweNTY-FouR broad, ‘ ἶ A. Μ. 4033. 2 And Jesus answering said unto Δ %59 him, Seest thou these great buildings? An, Olymp. J CCI. 1. there shall not be left one stone upon another, that shall not be thrown down. > Luke xix. 44. and ΞΙΧΤΕΕΝ in thickness.” If this account can be relied on, well might the disciples be struck with won- der at such a superb edifice, and formed by such im- mense stones! The principal contents of this chapter 331 Signs preceding the A. M, 4033. ‘Do 8. Ἵ And as he sat upon the An. pine. mount of Olives over against the oon temple, Peter, and James, sand John, and Andrew asked him privately, 4 ¢ Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled ? 5 And Jesus answering them began to say, ‘Take heed lest any man deceive you: 6 For many shall come in my name, say- ing, 1 am Christ ; and shall deceive many. 7 And when ye shall hear of wars and ru- mours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. 8 For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: © these are the be- ginnings of f sorrows. 9 But Ε take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. 10 And * the Gospel must first be published among all nations. 11 * But when they shall lead you, and de- liver you up, take no thought beforehand what ye shall speak, neither do ye premeditate : but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, ὃ but the Holy Ghost. ST. MARK. destruction of the temple. 12 Now ' the brother shall betray 4, se the brother to death, and the father An. ar the son; and children shall rise up against qe. parents, and shall cause them to be put to death. 13 ™And ye shall be hated of all men for my name’s sake: but ™he that shall endure unto the end, the same shall be saved. 14 ° But when ye shall see the abomination of desolation, ? spoken of by Daniel the pro phet, standing where it ought not, (let him that readeth understand,) then °let them that be in Judea flee to the mountains : 15 And let him that is on the house-top not go down into the house, neither enter therein, to take any thing out of his house : 16 And let him that is in the field not turn back again for to take up his garment. 17 * But wo to them that are with child, and to them that give suck in those days! 18 And pray ye that your flight be not in the winter. 19 *For im those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. 20 And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days. 21 * And then if any man shall say to you, Lo, here zs Christ; or, lo, he is there; be- lieve him not: © Matt. xxiv. 3; Luke xxi. 7——4 Jer. xxix. 8; Eph. v. 6; 2 Thess. ii. 3. ε Matt. xxiv. 8. £ The word in the original importeth the pains of a woman in travail. δ Matt. x. 17, 18; xxiv. 9; Rev. ii. 10.— Matt. xxiv. 14. i Matt. x. 19; Luke xii. 11; xxi. 14 Acts ii. 4; iv. 8, 31 Mic. vii. 6; Matt. x. 21; xxiv. 10; Luke xxi. 16.——™ Matt. xxiv. 9; Luke xxi. 17. 2 Dan. baby PAG ’ Matt. x. 22; xxiv. 13; Rev. ii. 10. ° Matt. xxiv. 15. P Dan. ix. 27. 4 Luke xxi. 21. + Luke xxi. 23; Xxill. 29. 5 Dan. ix. 26; xii. 1; Joel ii. 2; Matt. xxiv. 91. t Matt. xxiv. 23; Luke xvii. 23; xxi. 8. are largely explained in the notes on Matt. xxiv., and to these the reader is requested to refer. Verse 6. Saying, I am] The Christ, is added by eight MSS., Coptic, Armenian, Saxon, and four of the Itala. Verse 8. The beginnings] For apyat, many MSS. and versions have ἀρχή, the beginning, singular. Verse 9. Councils] vvedpia, Sanhedrins. The grand Sanhedrin consisted of seventy-two elders ; six chosen out of each tribe ; this was the national council of state; and the small Sanhedrins, which were com- posed of twenty-three counsellors. Synagogues} Courts of justice for villages, &c., consisting of three magistrates, chosen out of the prin- cipal directors of the synagogue in that place. Rulers} Or governors. The Roman deputies, such as Pontius Pilate, &e. 332 Kings] The tetrarchs of Judea and Galilee, who bore this name. See chap. vi. 27. Verse 10. And the Gospel must first be published among all nations.| Many of the Evangelistaria omit this verse. Its proper place seems to be after verse the thirteenth. Verse 11. Neither—premeditate] This is want- ing in BDL, five others, Coptic, Ethiopic, Vulgate, ale: Griesbach leaves it doubtful. On this verse see Matt. x. 19. Verse 14. Let him that readeth understand] What he readeth, is added by 1), and three of the Jtala, per- haps needlessly. Verse 15. House-top] See on Matt. xxiv. 17. Verse 20. Had shortened those days] Because of his chosen, added by D, Armenian, and five of the Itala. See Matt. xxiv. 22. 1 he tribulations and A, M4083. 22 For false Christs and false An. Olymp. prophets shall rise, and shall show ___ signs and wonders, to seduce, if it were possible, even the elect. 23 But “take ye heed: behold, I have fore- told you all things. 24 §* But in those days, after that tribu- lation, the sun shall be darkened, and the moon shall not give her light ; 25 And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. 26 ἡ And then shall they see the Son of man coming in the clouds with great power and glory. 27 And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of earth to the uttermost part of heaven. 28 * Now learn a parable of the fig tree: When her branch is yet tender, and putteth forth leaves, ye know that summer is near : 29 So ye in like mamner, when ye shall see these things come to pass, know CHAP. XIII. distresses of those tumes that it is nigh, even at the 4,M. 4033, doors. An. Olymp. 30 Verily I say unto you, that this ge- see neration shall not pass, till all these things be done. 31 Heaven and earth shall pass away: but ¥my words shall not pass away. 32 Ἵ But of that day and that hour knoweth no man, no, not the angels which are m heaven, neither the Son, but the Father. 33 * Take ye heed, watch and pray: for ye know not when the time is. 34 * For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. 35 » Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning. 36 Lest coming suddenly, he find you sleeping. 37 And what I say unto you I say unto all, © Watch. 22 Pet. iii. 17. * Dan. vii. 10; Zeph. i. 15; Matt. xxiv. 29, ἄς. Luke xxi. 25. τ Dan. vii. 13, 14; Matt. xvi. 27; xxiv. ἊΣ chap. xiv. 62; Actsi. 11 ; 1 Thess. iv. 16; 2 Thess. 1. 7,10; ev. i. 7. Verse 30. This generation] Ἣ yevea aizn, This very race of men. It is certain that this word has two meanings in the Scriptures ; that given in the text, and that above. Generation signifies a period of a certain number of years, sometimes more, sometimes less. In Deut. i. 35, and ii. 14, Moses uses the word to point out a term of thirty-eight years, which was precisely the number in the present case ; for Jerusa- lem was destroyed about thirty-eight years after our Lord delivered this prediction. But as there are other events in this chapter, which certainly look deyond the destruction of Jerusalem, and which were to take place before the Jews should cease to be a distinct people, I should therefore prefer the translation given above. See on Matt. xxiv. 34. Verse 32. Neither the Son] This clause is not found either in Matthew or Luke; and Ambrose says it was wanting in some Greek copies in his time. To me it is utterly unaccountable, how Jesus, who knew so correctly all the particulars which he here lays down, and which were to a jot and tittle verified by the event—how he who knew that not one stone should be left on another, should be ignorant of the day and hour when this should be done, though Daniel, chap. ix. 24, &c., could fix the very year, not less than five hundred years before it happened: how he in whom the fulness of the Godhead dwelt bodily, and all the treasures of wisdom and knowledge, should not know this small matter, I cannot comprehend, but on this ground, that the Deity which dwelt in the man Christ Jesus might, at one time, communicate less of the 1 X Matt. xxiv. 32; Luke xxi. 29, &c.——-¥ Isa. xl. 8. z Matt. xxiv. 42; xxv. 13; Luke xii. 40; xxi.34; Rom. xiii. 11; 1 Thess. v. 6.— Matt. xxiv. 45; xxv. 14——» Matt. xxiv. 42, 44 © Matt. xxv. 13; 1 Cor. xvi. 13. knowledge of futurity to him than at another. How- ever, I strongly suspect that the clause was not origin- ally in this Gospel. Its not being found in the parallel places in the other evangelists is, in my opinion, a strong presumption against it. But Dr. Macknight, and others, solve this difficulty in the following man- ner. They suppose the verb odev to have the force of the Hebrew conjugation Hiphel, in which verbs are taken in a causative, declarative, or permissive sense ; and that it means here, make known, or promulge, as it is to be understood in 1 Cor. ii. 9. This intimates that this secret was not to be made known, either by men or angels, no, not even by the Son of man him- self ; but it should be made known by the Father only, in the execution of the purposes of his justice. Iam afraid this only cuts the knot, but does not wuntie it. Verse 34. Left his house] Οἰκιαν, family. Our blessed Lord and Master, when he ascended to heaven, commanded his servants to be faithful and watchful. This fidelity to which he exhorts his servants consists in doing every thing well which is to be done, in the heart or in the family, according to the full extent of the duty. The watchfulness consists in suffering no stranger nor enemy to enter in by the senses, which are the gates of the soul; in permitting nothing which belongs to the Master to go out without his consent ; and in carefully observing all commerce and corres- pondence which the heart may have abroad in the world, to the prejudice of the Master’s service. See Quesnel. Verse 35. Watch ye therefore} The more the 333 Conspuacy αραϊηδί Christ. master is expected, the more diligent ought the ser- vants to be in working, watching, and keeping them- selves in readiness. Can one who has received the sentence of his death, and has no right to live a mo- ment, need any admonition to prepare to die? Does not a prisoner who expects his deliverance hold him- self in continual readiness to leave his dungeon ? Verse 36. He find you sleeping.| A porter asleep exposes the house to be robbed, and well deserves pun- ishment. No wonder that the man is constantly suf- fering loss who is frequently off his guard. Our Lord shows us in this parable: 1. That him- self, ascended to heaven, is the man gone from home. 2. That believers collectively are his family. 3. That his servants are those who are employed in the work of faith and labour of love. 4. That the porter repre- ST. MARK. A woman enoints him. sents the ministers of his Gospel, who should conti- nually watch for the safety and welfare of the whole flock. 5. That every one has his own work—that which belongs to himself and to none other, and for the accomplishment of which he receives sufficient strength from his Lord. 6. That these servants and porters shall give an account to their Lord, how they have exercised themselves in their respective depart- ments. 7. And that as the master of the family will certainly come to require this account at a time when men are not aware, therefore they should be always watchful and faithful. And, 8, That this is a duty in- cumbent on every soul of man, What I say unto you I say unto aut, Watcu! Τῇ, after all these warn- ings, the followers of God be found careless, their mi- sery and condemnation must be great. CHAPTER XIV. The Jews conspire against Christ, 1, 2. Iscariot sells him to the chief priests for thirty pieces af money, 10, 11. Predicts his approaching death, 17-21. Foretells the unfaithfulness of his disciples in general, 27, 28, and Peter’s denial, 29-31. The disciples overcome by sleep, 37—42. they seize him, 43-49. lowing, and about to be apprehended, makes his escape, 51, 52. He is examined, insulted, and abused, and condemned on false Peter thrice denies him, reflects on his wickedness, and repents of his sin, 66-72. pare the passover, 12-16. the garden, 32-36. priests, and betrays him with a kiss ; and Peter follows at a distance, 53, 54. evidence, 55-65. a ae AFTER “two days was the feast A imp. of the passover, and of un- leavened bread: and the chief priests and the scribes sought how they might take him by craft, and put Aim to death. 2 But they said, Not on the feast day, lest there be an uproar of the people. 3 9 >And being in Bethany, in the house He is anointed in the house of Simon the leper, 3-9. Judas He orders his disciples to pre- Institutes the holy eucharist, 22-26. His agony in Judas comes with a mob from the chief The disciples flee, 50. A young man fol- Jesus is brought before the chief priests, : A. M. 4033. of Simon the leper, as he sat at rence meat, there came a woman having ἀπ. Olymp CCII an alabaster box of ointment, of ὁ spikenard, very precious ; and she brake the box, and poured 7 on his head. 4 And there were some that had indignation within themselves, and said, Why was this waste of the oitment made? 2 Matt. xxvi.2; Luke xxii.1; John xi. 55; xiii. 1— Matt. xxvi. 6; John xii. 1,3; see Luke vii. 37.—¢ Or, pure nard, or, liquid nard. NOTES ON CHAP. XIV. Verse 1. Unleavened breed] After they began to eat unleavened bread: see on Matt. xxvi. 2. Verse 3. Alabaster box] Among critics and learn- ed men there are various conjectures concerning the alabaster mentioned by the evangelists: some think it means a glass phial; others, that it signifies a small vessel without a handle, from a negative and λαβη, a handle ; and others imagine that it merely signifies a perfume or essence bottle. There are several species of the soft calcareous stone called alabaster, which are enumerated and described in different chemical works. Spikenard| Or nard. An Indian plant, whose root is very small and slender. It puts forth a long and small stalk, and has several ears or spikes even with the ground, which has given it the name of spikenard: the taste is bitter, acrid, and aromatic, and the smell agreeable. CaLmerT. Very precious] Or rather, unadulterated: this I think is the proper meaning of πιίστικης. Theophylact gives this interpretation of the passage: “ Unadul- 334 terated nard, and prepared with fidelity.” Some think that πιστικὴ is a contraction of the Latin spicate, and that it signifies the spicated nard, or what we com- monly call the spikenard. But Dr. Lightfoot gives a different interpretation. Il.orv«y he supposes to come from the Syriac Xpnd°) pistike, which signifies the acorn: he would therefore have it to signify an aro- matic confection of nard, maste, or myrobalane. See his Hebrew and Talmudical Evxercitations; and see Scheuchzer’s Physica Sacra. She brake the box] Rather, she broke the seal.— This is the best translation I can give of the place; and I give it for these reasons: 1. That it is not likely that a box exceedingly precious in itself should be broken to get out its contents. 2. That the broken gneces would be very inconvenient if not injurious to the head of our Lord, and to the hands of the woman. 3. That it would not be easy effectually to separate the oil from the broken pieces. And, 4. That it was a custom in the eastern countries to seal the bottles | with wax that held the perfumes ; so that to come at 1 Judas betrays Christ. A.M-4033. 5 For it might have been sold An. Olymp. for more than three hundred ἃ pence, CCI. 1. : and have been given to the poor. And they murmured against her. 6 And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. 7 For ‘ye have the poor with you al- ways, and whensoever ye will ye may do them good; but me ye have not always. 8 She hath done what she could: she is come aforehand to anoint my body to the burying. 9 Verily I say unto you, Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of, for a memorial of her. 10 | ‘And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. 11 And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him. © Deut. xv. 11—f Matt. xxvi. 14; Luke xxii. 3, 4. 4See Matt. xviii. 28. their contents no more was necessary than to break the seal, which this woman appears to have done ; and when the seal was thus broken, she had no more to do than to pour out the liquid ointment, which she could not have done had she broken the bottle. The bottles which contain the hs ἊΝ gul i attyr, or at- tyr of roses, which come from the east, are sealed in this manner. See a number of proofs relative to this point in Harmer’s Observations, vol. iv. 469. Pour- ing sweet-scented oil on the head is common in Bengal. At the close of the festival of the goddess Doorga, the Hindoos worship the unmarried daughters of Brah- mins: and, among other ceremonies, pour sweet-scent- ed oil on their heads. Warv’s Customs. Verse 5. It might have been sold] το μυρον, This ointment, is added by ABCDKL, thirty-five others, LEthiopic, Armenian, Gothic, all the Itala except one. Griesbach has received it into the text. The swm men- tioned here would amount to nearly 10]. sterling. Verse 8. To anoint my body to the burying.] Ev Tov ἐνταῤφίασμον, against, or in reference to, its embalm- ment, thus pointing out my death and the embalmment of my body ; for the bodies of persons of distinction were wrapped up in aromatics to preserve them from putrefaction. See on Matt. xxvi. 12. Verse 9. Fora memorial of μευ. See on Matt. xxvi. 13. Verse 11. They were glad] The joy that arises from the opportunity of murdering an innocent person must be completely infernal. CHAP. XIV. His discyples prepare the passover 12 9 And the first day of un- Αἰ ΝΜ 4033. leavened bread, when they "killed An, Olymp the passover, his disciples said unto bic him, Where wilt thou that we go and prepare that thou mayest eat the passover ? 13 And he sendeth forth two of his dis ciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. 14 And wheresoever he shall go in, say ye to the good man of the house, The Master saith, Where is the guest-chamber, where [ shall eat the passover with my disciples ? 15 And he will show you a large upper room furnished and prepared: there make ready for us. 16 And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. 17 ‘ And in the evening he cometh with the twelve. 18 And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. £ Matt. xxvi. 17; Luke xxii. 7—— Or, sacrificed ——i Matt. xxvi. 20, &c. Verse 13. Bearing a pitcher of water] How correct is the foreknowledge of Jesus Christ! Even the mi- nutest circumstances are comprehended by it! An honest employment, howsoever mean, is worthy the at- tention of God; and even a man bearing a pitcher of water is marked in all his steps, and is an object of the merciful regards of the Most High. This man was employed in carrying home the water which was to be used for baking the unleavened bread on the following day ; for on that day it was not lawful to carry any : hence they were obliged to fetch it on the preceding evening. Verse 14. Say ye to the good man of the house| εἰπατε τῳ olxodecroTy—Say ye to the master of the house. The good man and the good woman mean. among us, the master and mistress of the house. A Hindoo woman never calls her husband by his name ; but simply, the man of the house. Where is the guest chamber 3] Respectable house- holders, says Mr. Ward, have a room which they call the strangers’ room, (με) hu-shala,) which is espe- cially set apart for the use of guests. This appears to have been the custom in Judea also. Verse 15. Furnished) Spread with carpets— ἐστρωμενον----80 this word is often used. See Wake- FIELD. But it may also signify the couches on which the guests reclined when eating. It does not appear that the Jews ate the passover now, as their fathers did formerly, standing, with their shoes on, and their staves in their hands. 335 The eucharist wnstituted. A. M. 4033. = + Mi, 1033. 19. And they began to be sorrow δι ὅν ful, and to say unto him, one by “_ one, Js it I? and another said, qs it 1? 20 And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish. 21 * The Son of man indeed goeth, as it is written of him: but wo to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.” 22 9! And as they did eat, Jesus took bread, and blessed, and brake 7f, and gave to them, and said, Take, eat: this is my body. 23 And he took the cup, and when he had given thanks, he gave zt to them; and they all drank of it. 24 And he said unto them, This is my blood of the new testament, which is shed for many. 25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. 6 4 ™And when they had sung a *hymn, they went out into the mount of Olives. 27 ° And Jesus saith unto them, All ye shall be offended because of me this night: for it 1s written, ? I will smite the shepherd, and the sheep shall be scattered. ST. MARK. Christ’s agony in the garden. 28 But ‘after that I am risen, I 4, ee will go before you into Galilee. An, Olyimp. " 29 But Peter said unto him, Although all shall’ be offended, yet will not 1. 30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. 31 But he spake the more vehemently, If 1 should die with thee, I will not deny thee in any wise. Likewise also said they all. 32 Ἵ " And they came to a place which was named Gethsemane: and he saith to his dis- ciples, Sit ye here, while I shall pray. 33 And he taketh with him Peter, and James, and John, and began to be sore amaz- ed, and to be very heavy ; 34 And saith unto them, * My soul is ex ceeding sorrowful unto death: tarry ye here, and watch. 35 And he went forward a little, and fell on the ground, and prayed that, if it were pos sible, the hour might pass from him. 36 And he said,." Abba, Father, ¥ all things are possible unto thee; take away this cup from me: Ὗ nevertheless, not what I will, but what thou wilt. k Matt. xxvi. 24; Luke xxii. 22——! Matt. xxvi. 26; Luke xxii. 19; 1 Cor. xi. 23——™ Matt. xxvi. 30——#® Or, psalm. ° Matt. xxvi. 31. P Zech. xiii. 7——4 Chap. xvi. 7. T Matt. xxvi. 33, 34; Luke xxii. 33, 34; John xiii. 37, 38. 8 Matt. xxvi. 36; Luke xxii. 39; John xviii. 1. Ὁ John xii. 27. ἃ Rom. viii. 15; Gal. ἵν. 6. v Heb. v. 7. w John v. 30; vi. 38. Verse 19. And another said, Is it [2] This clause is wanting in BCLP, seventeen others, Syriac, Persic, Arabic, Coptic, Aithiopic, Vulgate, and four of the Itala. Griesbach leaves it doubtful: others leave it out. Verse 20. That dippeth with me in the dish.] In the east, persons never eat together from one dish, except when a strong attachment subsists between two or more persons of the same caste ; in such a case one invites another to come and sit by him and eat from the same dish. This custom seems to have existed among the Jews; and the sacred historian mentions this notice of our Lord’s, Jt is one of the twelve, that dippeth with me in the dish, to mark more strongly the perfidy of the character of Judas. Verse 21. Goeth] That is, to die. xxvi. 24. Verse 22. Eat] This is omitted by many MSS. and versions, but I think without reason. It is found in the parallel places, Matt. xxvi. 26; 1 Cor. xi. 24. See the subject of the Lord’s Supper largely explained on Matt. xxvi. 26, &c. Verse 30. That τηοῦ] Σὺ is added by ABEGHK LMS—V, eighty-eight others, Syriac, Arabic, Persic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Saxon, Theophylact, and Euthymwus. It adds much to the 336 See on Matt. energy of the passage, every word of which is deeply emphatical. Verily, I say unto thee, that THOU, THIS DAY, 72 THIS VERY NIGHT, before the cock shall crow TWICE, THOU wilt deny ΜΕ. Verse 36. Abba, Father] This Syriae word, which intimates filial affection and respect, and parental ten- derness, seems to have been used by our blessed Lord, merely considered as man, to show his complete submission to his Father’s will, and the tender affec- tion which he was conscious his Father had for him, js} Abba, Syriac, is here joined to ὁ zarnp, Greek, both signifying father; so St. Paul, Rom. viii. 15; Gal. iv. 6. The reason is, that from the time in which the Jews became conversant with the Greek language, by means of the Septuagint version and their commerce with the Roman and Greek provinces, they often intermingled Greek and Roman words with their own language. There is the fullest evidence of this fact in the earliest writings of the Jews; and they often add a word of the same meaning in Greek to their own term; such as "Vp "72, Mori, κυριε, my Lord, Lord; yw sa, pili, πυλη, shuar, gate, gate: and above, NIN, πατηρ, father, father: see several examples in Schoettgen. ‘The words ‘28 and 82% 1 ᾿ Jesus is apprehended and A.M. — 37 And he ccmeth, and findeth An. Gye. them sleeping, and saith unto Peter, -——— Simon, sleepest thou? couldest not thou watch one hour ? 38 Watch ye and pray, lest ye enter into temptation. * The spirit truly zs ready, but the flesh zs weak. 39 And again he went away, and prayed, and spake the same words. CHAP. XIV. led away to the lagh priest 48 »And Jesus answered and Αἰ ΝΜ, 4033. said unto them, Are ye come out, Aor σαν. as against a thief, with swords and — with staves to take me ? 49 I was daily with you in the temple teaching, and ye took me not: but © the scriptures must be fulfilled. 50 * And they all forsook him, and fled 51 And there followed him a certain young 40 And when he returned, he found them | man, having a linen cloth cast about Ais naked asleep again: neither wist they what to answer him. 41 And he cometh the third time, and saith unto them, Sleep on now, and take your rest : it is enough, ¥ the hour is come; behold the Son of man is betrayed into the hands of sin- ners. 42 “Rise up, let us go; lo, he that betray- eth me is at hand. 43 9 * Andimmediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests, and the scribes, and the elders. 44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely. 45 And as soon as he was come, he goeth straightway to him, and saith, Master, master ; and kissed him. 46 And they laid their hands on him, and took him. 47 And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear. χ Rom. vii. 23; Gal. νυ. 17. Ὑ John xiii. 1——* Matt. xxvi. 46; John xviii. 1, 2— Matt. xxvi. 47; Luke xxii. 47; John xviii. 3.——» Matt. xxvi. 55; Luke xxii. 52. ¢ Psa. xxii. 6; appear to have been differently used among the He- brews ; the first Addi, was a term of civil respect ; the second, Adda, a term of filial affection. Hence, Abba, Abbi, as in the Syriac version in this place, may be considered as expressing, My Lord, my Father. And in this sense St. Paul is to be understood in the places referred to above. See Lightfoot. Verse 37. Saith unto Peter] See xxvi. 40. Verse 51. A certain young man] Probably raised from his sleep by the noise which the rabble made who came to apprehend Jesus, having wrapped the sheet or some of the bed-clothing about him, became thereby the more conspicuous: on his appearing, he was seized ; but as they had no way of holding him, put only by the cloth which was wrapped round him, Wer = f 22 ) on Matt. for their eyes were heavy: | body; and the young men laid hold on him: 52 And he left the linen cloth, and fled from them naked. 53 9 © And they led Jesus away to the high priest: and with him were assembled all the chief priests, and the elders, and the scribes. 54 And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himselfat the fire. 55 ‘And the chief priests and all the council sought for witness against Jesus, to put him to death; and found none. 56 For many bare false witness against him, but their witness agreed not together. 57 And there arose certain, and bare false witness against him, saying, 58 We heard him say, £I will destroy this temple that is made with hands, and within three days I will build another made without hands. 59 But neither so did their witness agree together. 60 » And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing ? what zs it which these witness against thee ? Isa. 1111. 7, &c.; Luke xxii. 37; xxiv. 44.——4 Psa. lxxxviii. 8: ver. 27.—* Matt. xxvi. 57; Luke xxii. 54; John xviii. 13.—‘ Matt. xxvi. 59.— Chap. xv. 29; John ii. 19.—h Matt. xxvi. 62. he disengaged himself from that, and so escaped out of their hands. ‘This cireumstance is not related by any other of the evangelists. Verse 52. And he left the linen cloth, and fled from them naked.| It has often been intimated, by the inha- bitants of Jndia, that a European in strait clothes must be in great danger when his clothes take fire. From their loose clothing they can suddenly disengage themselves. When two Hindoos are engaged in a violent quarrel, and one seizes the clothing of the other, often the latter will leave his clothes in the hands of his opponent, and flee away naked. This seems to have been the case with the person men- tioned aboye. See Warp’s Customs. Verse 54. Peter followed] On Peter’s denial, see Matt. xxvi. 57, &v. 337 The high priest questions Christ. AM. 4033. 61 But ihe held his peace, and τὸ eg answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed ? 62 And Jesus said, I am: ‘and ye shall see the Son of man sitting on the right hand of power, and coming in the c.ouds of heaven. 63 Then the high priest rent his clothes, and saith, What need we any farther witnesses ? 64 Ye have heard the blasphemy; what think ye? And they all condemned him to be guilty of death. 65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands. 66 9 ™ And as Peter was beneath in the palace, there cometh one of the maids of the high priest : ‘Isa. i. 7.— Matt. xxvi. 63.1 Matt. xxiv. 30; xxvi. 64; Luke xxii. 69.——™ Matt. xxvi. 58, 69; Luke xxii. 55; John | xvill, 16. At the fire.| Προς το φως, literally, at the light, i. 6. a fire that cast considerable light, in consequence of which, the maid servant was the better able to distin- guish him: see ver. 67. Verse 61. Of the Blessed?| cov tov ευλογητου, Or, of God the blessed one. cov is added here by AK, ten others, Vulgate, and one of the Jtala. It might be introduced into the text, put in Italics, if the authority of the MSS. and versions be not deemed sufficient. It appears necessary for the better under- standing of the text. The adjective, however, con- ST. MARK. _ther understand I what thou sayest. | Peter denies him 67 And when she saw Peter AM 403 warming himself, she looked upon An. Olymp. him, and said, And thou also wast vee with Jesus of Nazareth. 68 But he denied, saying, ! know not, nei- And he went out into the porch; and the cock crew. 69 * Anda maid saw him again, and began to say to them that stood by, This is one of them. 70 And he denied it again. ° And a little after, they that stood by said again to Peter, Surely thou art one of them: Ρ for thou art a Galilean, and thy speech agreeth thereto. 71 But he began to curse and to swear, say ing, 1 know not this man of whom ye speak. 72 4And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And * when he thought thereon, he wept. Ὁ Matt. xxvi. 73; Luke xxii. 58; John xviii. 25. © Matt xxvi. 73; Luke xxii. 59; John xviii. 36. Acts ii. 74 Matt. xxvi. 75,— Or, he wept abundantly, or, he began to weep. veys a good sense by itself, and is according to a fre- quent Hebrew form of speech. Verse 72. And when he thought thereon, he wep:.] Or, he fell a weeping. ‘This Mr. Wakefield thinks comes nearest to the original, ἐπιβαλὼν exAace. Others | think it means the wrapping of his head in the skirts of his garment, through shame and anguish. Others think that ἐπιβαλὼν rather refers to the violence, or hurry, with which he left the place, being impelled | thereto by the terrors and remorse of his guilty con- | science. Our own translation is as good as any. CHAPTER XV. Jesus 1s brought before Pilate, examined, and accused, but makes no answer, 1-5. for the release of Barabbas, and the crucifixion of Christ, 6-14. Two thieves are crucified with him, 27, 28. hanging on the cross, he is mocked and insulted, 29-32. mocked, insulted, and nailed to the cross, 15—26. 33-37. and behold his death, 40, 41. The rending of the veil, and the confession of the centurion, 38, 39. The multitude clamour Pilate consents, and he is led away, While The miraculous darkness and our Lord’s death, Several women atiend, Joseph of Arimathea begs the body from Pilate, and buries it, 42-46. Mary Magdalene, and Mary the mother of Joses, note the place of his burial, 47. A, M. 4033, a 3 ΩΝ a straightway in the morn Ap, Olyap , the chief priests held a con- ices with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. a Psa. ii. 2; Matt. xxvii. 1; Luke xxii. 66; xxiii. 1; NOTES ON CHAP. XV. Verse 1. In the morning] See Matt. xxvii. 1, &c. Verse 8. The multitude crying aloud] Αναβοησας. 338 2 » And Pilate asked him, Art thou 4, M- 4088. the king of the Jews? And he an- An. De swering said unto him, Thousayest τέ. ἐπ 8 And the chief priests accused him of many things: but he answered nothing. John xviii. 28; Acts iii. 13; iv. 26——> Matt. xxvii. 11. The word itself strongly marks the voczferations, or, to come nearer the original word, the dellowing of the multitude. It signifies, properly, a loud and long ery, (ree) Christ is examined by Pilate, Share. 4 ° And Pilate asked him again, An. Olymp. saying, Answerest thou nothing? CCIL. 1. ἔ : ——— behold how many things they wit- ness against thee. 5 “But Jesus yet answered nothing ; so that , Pilate marvelled. 6 % Now " αἱ that feast he released unto them one prisoner, whomsoever they desired. 7 And there was one named Barabbas, which Jay bound with them that had made insurrec- tion with him, who had committed murder in the insurrection. 8 And the multitude crying aloud, began to desire him to do as he had ever done unto them. 9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? 10 For he knew that the chief priests had delivered him for envy. 11 But ‘the chief priests moved the people, that he should rather release Barabbas unto them. 12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews ? © Matt. xxvii. 13——4 Isa. lili. 7; John xix. 9. © Matt. xxvii. 15; Luke xxiii. 17; John xviii. 39. such as Christ emitted on the cross. See the whole history of these proceedings against our Lord treated at large, on Matt. xxvii. Verse 17. And platted a crown of thorns] In the note on Matt. xxvii. 29, I have ventured to express a doubt whether our Lord was crowned with thorns, in our sense of the word ; this crown being designed as an instrument of torture. I am still of the same opinion, having considered the subject more closely since writing that note. As there I have referred to Bishop Pearce, ἃ man whose merit as a commentator is far beyond my praise, and who, it is to be regretted, did not complete his work on the New Testament, I think it right to insert the whole of his note here. “The word axavfov may as well be the plural geni- tive case of the word axav@oc as of ακανθη : if of the latter, it is rightly translated, of thorns; but the for- mer would signify what we call dear’s-foot, and the French, branche ursine. This is not of the thorny kind of plants, but is soft and smooth. Virgil calls it mollis acanthus, Ecl. iii. 45, Geor. iv. 137. So does Pliny, sec. Epist. ver. 6. And Pliny the elder, in his Nat. Hist. xxii. 22, p. 277, edit. Hard., says that it is levis, smooth ; and that it is one of those plants that are cultivated in gardens. I have somewhere read, but cannot at present recollect where, that this soft and smooth herb was very common in and about Jeru- salem. I find nothing in the New Testament said con- cerning this crown, which Pilate’s soldiers put on the head of Jesus, to incline one to think that it was of 1 CHAP. XV. ᾿ who delivers hum to be crucified. : in, A. M. 4033. 13 And they cried out again, Δι ἢ So Crucify him. ea 14 Then Pilate said unto them, kee Why, what evil hath he done? And they cried out the more exceedingly, Crucify him. 15 5 And so Pilate, willing to content the people, released Barabbas unto them, and de- livered Jesus, when he had scourged him, to be crucified. 16 4 * And the soldiers led him away unto the hall, called Pratorium; and they call to- gether the whole band. 17 And they clothed him with purple, and platted a crown of thorns, and put it about his head, 18 And began to salute him, Hail, King of the Jews ! 19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him. 20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. f Matt. xxvii. 20; Acts iii. 14——8 Matt. xxvii. 26; John xix. 1, 16.— Matt. xxvii. 27. thorns, and intended, as is usually supposed, to put him to pain. The reed put into his hand, and the scarlez robe on his back, were only meant as marks of mockery and contempt. One may also reasonably judge, by the soldiers being said to plat this crown, that it was not composed of such twigs and leaves as were of a thorny nature. I do not find that it is mentioned by any of the primitive Christian writers as an instancé of the cruelty used towards our Saviour, before he wag | led to his crucifixion, till the time of Tertullian, whr: lived after Jesus’s death at the distance of above 160 years. He indeed seems to have understood axavOwv in the sense of thorns, and says, De Corona Militar. sect. xiv. edit. Pamel. Franck. 1597, Quale, oro te. Jesus Christus sertum pro utroque sexu subut? Ex spinis, opinor, et tribulis. The total silence of Poly- carp, Barnabas, Clem. Romanus, and all the other Christian writers whose works are now extant, and who wrote before Tertullian, in particular, will give some weight to incline one to think that this crown was not platted with thorns. But as this is a point on which we have not sufficient evidence, I leave it al- most in the same state of uncertainty in which I found it. The reader may see a satisfactory account of acanthus, bear’s-foot, in Quincy’s English Dispensatory, part ii. sect. 3, edit. 8, 1742.” This is the whole of the learned and judicious pre- late’s note ; on which I have only to observe. that the species of acanthus described by Virgil and the two Plinys, as mollis and levis, soft and smooth, is, no 339 Two thieves crucified with Christ. A.M. 4033. 21 1 And they compel one Simon, An. Olymp. a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. 22 * And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. 23 1 And they gave him to drink wine mingled with myrrh: but he received 7¢ not. 24 § And when they had crucified him, ™ they parted his garments, casting lots upon them, what every man should take. 25 And 51 was the third hour, and they crucified him. 26 And ° the superscription of his accusation was written over, THE KING OF THE JEWS. 27 And Ρ with him they crucify two thieves ; the one on his right hand, and the other on his left. iMatt. xxvii. 32; Luke xxiii. 26— Matt. xxvii. 33; Luke xxiii. 33; John xix. 17——! Matt. xxvii. 34——™ Psa. xxii. 18; Luke xxii. 34; John xix. 23-——" See Matt. xxvii. 45; Luke xxiii. 44; John xix. 14. doubt, the same as that formerly used in medicine, and described by Quincy and other pharmacopeists ; but there are other species of the same plant that are prickly, and particularly those called the acanthus spi- nosus, and the ilicifolius, the latter of which is com- mon in both the Indies: this has leaves something like our common holly, the jagged edges of which are armed with prickles; but I do not conceive that this kind was used, nor indeed any other plant of a thorny nature, as the Roman soldiers who platted the crown could have no interest in adding to our Lord’s sufferings ; though they smote him with the rod, yet their chief object was to render him ridiculous, for pretending, as they imagined, to regal authority. The common wild acanthus or bear’s-foot, which I have often met in the dry turf bogs in Ireland, though it have the appear- ance of being prickly, yet is not, in fact,so. Several shoots grow from one root, about four or five inches long, and about as thick as a little finger. A parcel of such branches, platted by their roots in a string, might be made to look even ornamental, tied about the temples and round the head. It would finely imitate a crown or diadem. But 1 know not if this plant be a native of Judea. Verse 21. A Cyrenian] One of Cyrene, a cele- brated city in the Pentapolis of Libya. The father of Alexander and Rufus] It appears that these two persons were well known among the first disciples of our Lord. It is not unlikely that this is the same Alexander who is mentioned, Acts xix. 33, and that the other is the Rufus spoken of by St. Paul, Rom. xvi. 13. Verse 25. The third hour] It has been before ob- served, that the Jews divided their night into four 340 ST. MARK. He is insulted on the cross. 28 And the scripture was fulfilled, Ae 3039 which saith, 4 And he was number- re Oly ed with the transgressors. aaa 29 J And "they that passed by railed on him, wagging their heads, and saying, Ah, ‘thou that destroyest the temple, and buildest it in three days, 30 Save thyself, and come down from the cross 31 Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save. 32 Let Christ the King of Israel descend now from the cross, that we may see and be- lieve. And tthey that were crucified with him, reviled him. 33 Ἵ And "when the sixth hour was come, there was darkness over the whole land until the ninth hour. 34 And at the ninth hour, Jesus cried with a loud voice, saying, ἡ Eloi, Eloi, lama sabach- ° Matt. xxvii. 37; John xix. 19—P Matt. xxvii. 38 —1Isa liii. 12; Luke xxii. 37. Psa. xxii. 7——* Chap. xiv. 58; John ii. 19. τ Matt. xxvii. 44; Luke xxiii. 39. ees xxvii. 45 ; Luke xxiii. 44. ¥ Psa. xxii. 1 ; Matt. xxvii. 46. watches, of three hours each. They also divided the day into four general parts. The first began at sun- rise. The second three hours after. The third at mid-day. The fourth three hours after, and continue till sunset. Christ having been nailed to the cross ἃ little after mid-day, John xix. 14-16, 17, and having expired about three o’clock. Mark xv. 33. the whole business of the crucifixion was finished within the space of this third division of the day, which Mark calls here the third hour. Commentators and crities have found it very difficult to reconcile this third hour of Mark, with the szath hour of John, chap. xix. 14. It is supposed that the true reading, in John xix. 14, should be τρίτη, the third, instead of ἕκτη, the sixth; a mistake which might have readily taken place in ancient times, when the character Κ᾽ gamma, which was put for τρίτη, three, might have been mistaken for > episema, or sigma tau, which signifies siz. And τρίτη, the third, instead of ἕκτη, the sixth, is the read- ing of some very eminent MSS. in the place in ques- tion, John xix. 14. See Bengel, Newcome, Mack- night, Lightfoot, Rosenmuller, &c., on this perplex- ing point. Verse 27. Two thieves] A copy of the Itala tells their names: One on the right hand—named Zoathan and one on the left hand—named Chammatha. Verse 28. The scripture was fulfilled] All this verse is wanting in many MSS., some versions, and several of the fathers. Verse 32. And believe] In him is added by DFG- HPBHV, and upwards of sixty others; as also the Armenian, Slavonic, and four Itala. Verse 34. My God, my God, &c.] See on Matt XXvil. 46. 1 The confession of the centurion. se thani? which is, being interpreted, An, Olyme. My God, my God, why hast thou .- forsaken me? 35 And some of them that stood by, when they heard it, said, Behold, he calleth Elias. 36 And ¥ one ran and filled.a sponge full of vinegar, and put it on a reed, and *gave him to drink, saying, Let alone ; let us see whether Elias will come to take him down. 37 ¥ And Jesus cried with a loud voice, and gave up the ghost. 38 Ἵ And 7 the veil of the temple was rent in twain from the top to the bottom. 39 Ἵ And *when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. 40 ὃ There were also women looking on ‘afar off: among whom was Mary Magda- lene, and Mary, the mother of James the less and of Joses, and Salome; 41 (Who also, when he was in Galilee, ‘followed him, and ministered unto him;) w Matt. xxvii. 48; John xix. 29—— Psa. lxix. 21——¥ Matt. xxvii. 50; Luke xxiii. 46; John xix. 30. τ Matt. xxvii. 51; Luke xxiii. 45 -——* Matt. xxvii. 54; Luke xxiii. 47. Verse 37. Gave up the ghost.] This was about three o’clock, or what was termed by the Jews the ninth hour; about the time that the paschal lamb was usually sacrificed. The darkness mentioned here must have endured about two hours and a half. Concern- ing this eclipse, see on Matt. xxvii. 45. Verse 40. Joses} Some MSS. and versions read Joset, others Joseph. See on Matt. xxvii. 56. Verse 42. The day before the Sabbath] What we would call Friday evening. As the law of Moses had ordered that no criminal should continue hanging on a tree or gibbet till the setting of the sun, Joseph, fear- ing that the body of our Lord might be taken down, and thrown into the common grave with the two rob- bers, came and earnestly entreated Pilate to deliver it to him, that he might bury it in his own new tomb. See on Matt. xxvii. 56 and 60. Verse 43. Went in boldly unto Pilate] He who was a coward before now acts a more open, fearless part, than any of the disciples of our Lord! This the Holy Spirit has thought worthy of especial notice. Tt needed no small measure of courage to declare now for Jesus, who had been a few hours ago condemned as a dlasphemer by the Jews, and as a seditious person by the Romans ; and this was the more remarkable in 1 CHAP. XV. Joseph begs the body of Jesus. and many other women which 4,™ 4033. came up with him unto Jerusa- An. Olymp. CCIL.1. lem. ἐν μεν atte 42 Ἵ “ And now when the even was come, because it was the preparation, that is, the day before the Sabbath, 43 Joseph of Arimathea, an honourable counsellor, which also ‘ waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. 44 And Pilate marvelled if he were al- ready dead; and calling unto him the centu- rion, he asked him whether he had been any while dead. 45 And when he knew it of the centurion, he gave the body to Joseph. 46 £And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. 47 And Mary Magdalene, and Mary the mother of Joses, beheld where he was laid. > Matthew xxvil. 55; Luke xxiii. 49. © Psa. xxxviii. 11. 4 Luke viii. 2, 3——e Matt. xxvii. 57; Luke xxiii. 50; John xix. 38. f Luke ii. 25, 38. —¢ Matt. xxvii. 59, 60; Luke xxiii.53; John xix. 40. Joseph, because hitherto, for fear of the Jews, he had been only a secret disciple of our Lord. See John xix. 38. The apostle says, We have BoupNess to enter into the holiest through his blood. Strange as it may ap- pear, the death of Jesus is the grand cause of confi- dence and courage to a believing soul. Verse 47. Beheld where he was laid.| The courage and affection of these holy women ‘cannot be too much admired. The strength of the Lord is perfected in weakness ; for here a timid man, and a few weak women, acknowledge Jesus in death, when the strong and the mighty utterly forsook him. Homan strength and human weakness are only names in religion. The mightiest MAN, in the hour ot trial, can do nothing without the strength of God ; and the weakest woman can do all things, if Christ strengthen her. These truths are sufficiently exem- plified in the case of Peter and all his brother disci- ples on the one hand; and Joseph of Arimathea and the two Marys on the other. And all this is recorded, equally to prevent both presumption and despair. Reader, let not these examnles be produced before thee in vain. 341 Women bring spices ST. MARK. to embalm the body. CHAPTER XVI. Early 1 the mornng after the Sabbath, the three Marys come to the sepulchre, bringing sweet spices to em- balm the body, 1-4. with power to work miracles, 17, 18. and work miracles, 20. a ie AND 4when the Sabbath was pre ae past, Mary Magdalene, and Mary the mother of James, and Salome, ἢ had bought sweet spices, that they might come and anoint him. 2 ° And very early in the morning, the first day of the week, they came unto the sepulchre at the rising of the sun. 3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre ? Matt. xxviii. 1; Luke xxiv. 1; John xx. 1.—» Luke xxiii. 56. ¢ Luke xxiv. 1; John xx. 1. NOTES ON CHAP. XVI. Verse 1. And anoint him.] Rather, to embalm him. This is a proof that they had not properly understood what Christ had so frequently spoken, viz. that he would rise again the third day. And this inattention or unbelief of theirs is a proof of the truth of the re- surrection. Verse 2. Very early in the morning] This was the time they left their own houses, and by the rising of the sun they got to the tomb. As the preceding day was the Sabbath, they could not, consistently with the observances of that day, approach the tomb. See the concluding notes at the end of John. The following observations from Lightfoot will serve to illustrate this subject. “The distinction of the twilight among the rabbins was this :— «T. samvn andes The hinde of the morning— the first appearance. R. Chaiia Rab, and R. Simeon ben Chalaphta, travelling together on a certain morn- ing in the valley of Arbel, saw the hinde of the morn- ing, that its light spread the sky. R. Chaiia said, Such shall be the redemption of Israel. First, it goes forward by degrees, and by little and little ; but by how much the more it shall go forward, by so much the more it shall increase. It was at that time that Christ arose, namely, in the first morning, as may be gathered from the words of St. Matihew. And to this the title of the 22d Psalm seems to have respect —onwn noys by. See also Rev. xxii. 16, I am the bright and morning star. And now you may imagine the women went out of their houses towards the sepul- chre. Sah. 13} noon pa vawn When one may distin- guish between purple colour and white. From what time do they recite their phylacterical prayers in the morning 2 From that time that one may distinguish 342 They see an angel who announces the resurrection of our Lord, 5-8. pears to Mary Magdalene, who goes and tells the disciples, 9-11. who were gong into the country, who also tell it to the rest, 12, 13. eleven, and commissions them to preach the Gospel to all mankind, 14-16. He is received up into heaven, 19. Jesus ap- He appears also to the two disciples Afterwards he appears unto the And promises to endue them And they go forth to preach 4 And when they looked, they ra saw that the stone was rolled away ; An. Olymp. CCIE. 1. for it was very great. faa ΟΣ 5 4 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 6 “ And he saith unto them, Be not affright- ed: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: be- hold the place where they laid him. 4 Luke xxiv. 3; John xx. 1], 12. e Matt. xxviii. 5, 6, 7. between purple colour and white. R. Eliezer saith, Between purple colour and green. Before this time was obscurum adhuc cepte lucis, the obscurity of the begun light, as Tacitus’s expression is. “TIT. ΠῚ ὌΝ When the east begins to lighten. “TV. monn yj. Sunrise; from the hinde of the morning going forth, until the east begins to lighten; and from the time the east begins to lighten, until sunrise, ὅτ. “ According to these four parts of time, one might not improperly suit the four phrases of the evangel- ists. According to the first, Matthew’s, Ty επιφωσ- Keon, As it began to dawn. According to the second, John’s, Πρωΐ σκοτιας ete ὅσης, Early in the morning when it was yet dark. ‘'To the third, Luke’s, Opdpe βαθεως, Very early in the morning. 'To the fourth, Mark’s, Acav πρωΐ, Very early in the morning. And yet, Ανατείλαντος τὰ ἥλιδβ, At the rising of the sun. For the women came ¢wice to the sepulechre, as St. John teaches, by whom the other evangelists are to be explained; which being well considered, the recon- ciling them together is very easy.” Verse 4. For it was very great] This clause should be read immediately after the third verse, according to D, three copies of the Jtala, Syriac, HMier., and Eusebius. “ Who shall roll us away the stone from the door of the sepulchre? for it was very great. And when they looked, they saw that the stone was rolled away.” They knew that the stone was too heavy for them to roll away; and, unless they got access to the body, they could not apply the aro- matics which they had brought to finish the em balming. Verse 6. Jesus of Nazareth] The Jews had given this name to Christ by way of reproach, Matt. 1]. 23 ; but as it was under this name that he was crucified, 1 Christ appears to A. M, 4033. + ee 5 61 But go your way, tell his dis An, Olymap. ciples and Peter, that he goeth be- —_ fore you into Galilee: there shall e see him, ‘as he said unto you. 8 And they went out quickly, and fled from the sepulchre; for they trembled and were amazed; £ neither said they any thing to any man ; for they were afraid. 9 Ἵ Now when Jesus was risen early the first day of the week, "he appeared first to € Matt. xxvi. 32; chap. xiv. 28.——5 See Matt. xxviii. 8; Luke xxiv. 9. hk John xx. 14. John xix. 19, the angel here, and the apostles after, have given him the same name, Acts iv. 10, &c. Names which the world, in derision, fixes on the followers of God, often become the general appella- tives of religious bodies: thus Quakers, Puritans, Pietists, and Methodists, have in their respective times been the nicknames, given in derision by the world, to those who separated themselves from its corruptions. Our Lord, by continuing to bear the name of the Nazarene, teaches us not to be too nice or scrupulous in fixing our own appellation. No matter what the name may be, as long as it implies no particular evz/, and serves sufficiently to mark us out. Let us be contented to bear it, and thus earry about with us the reproach of Christ; always taking care to keep our garments unspotted from the world. Verse 7. Tell his disciples and Peter] Why is not Peter included among the disciplest For this plain reason,—he had forfeited his discipleship, and all right to the honour and privileges of an apostle, by denying his Lord and Master. However, he is now a penitent:—tell him that Jesus is risen from the dead, and is ready to heal fis backsliding, and love him freely; so that, after being converted, he may strengthen his brethren. Verse 9. Now when Jesus was risen, &c.] This, to the conclusion of the Gospel, is wanting in the famous Codex Vaticanus, and has anciently been wanting in many others. See Wetstein and Griesbach. In the margin of the later Syriac version, there is a remark- able addition after this verse ; it is as follows :—And they declared briefly all that was commanded, to them that were with Peter. Afterward Jesus himself pub- lished by them, from east to west, the holy and incor- ruptible preaching of eternal salvation. Amen. Mary Magdalene] It seems likely that, after this woman had carried the news of Christ’s resurrection tc the disciples, she returned alone to the tomb; and that it was then that Christ appeared to her, John xx. 1-11, 12; and a little after he appeared tv all the women together, Matt. xxviii. 9; Luke xxiv. 10. Verse 10. Them that had been with him] Not only the eleven disciples, but several others who had been tne occasional companions of Christ and the apostles. Mourned and wept.| Because they had lost their Lord and Master, and had basely abandoned him in bis extremity. 1 CHAP. XVI. Mary Magdalene. Mary Magdalene, ‘ out of whom he Αἰ 4033. had cast seven devils. An. Olymp. 10 * And she went and told them ahs ΗΒ that had been with him, as they mourned and wept. 11 ' And they, when they had heard that he was alive, and had been seen of her, believed not. 12 Ἵ After that he appeared in another form ™ unto two of them, as they walked, and went into the country. EE EEE eee i Luke viii. 2—— Luke xxiv. 10; John xx. 18.——! Luke xxiv. 11.— Luke xxiv. 13. Verse 12. He appeared—unto two of them] These were the two who were going to Emmaus. The whole account is given by Luke, chap. xxiv. 13-34, where see the notes. Dr. Lightfoot’s criticism upon this passage is worthy of notice. “ That, in the verses immediately going before, the discourse is of the two disciples going to Emmaus, is without all controversy. And then how do these things consist with that relation in Luke, who saith, That they two, returning to Jerusalem, found the eleven gathered together, and they that were with them; who said, The Lord is risen indeed, and has appeared to Simon? Luke xxiv. 34. The word λέγοντας, saying, evidently makes those to be the words τῶν évdexa, of the eleven, and of those that were gathered to- gether with them; which, when you read the ver- sions, you would scarcely suspect. For when that word is rendered by the Syrrac, ΣΟ ad cad amrin; by the Arazic, οϑὴϑϑ es wehom yekolon; by the VuuearTe, dicentes; by the Iraxian, dicendo; by the Frencw, disans; by the Eneuisu, saying ; who, I-pray, would take it in another sense, than that those two that returned from Emmaus said, The Lord is risen indeed, ἅς. ἢ But in the original Greek, when it is the accusative case, it is plainly to be referred to the eleven disciples, and those that were together with them; as if they had discoursed among themselves of the appearance made to Peter, either before, or now in the very access of those two coming from Emmaus. And yet, says this our evangelist, that when those two had related the whole business, they gave ne credit to them; so that, according to Luke, they believed Christ was risen, and had appear- ed to Simon, before they told their story ; but, accord- ing to Mark, they believed it not, no, not when they had told it. The reconciling therefore of the evange- lists is to be fetched thence, that those words pro- nounced by the eleven, ‘Or nyepn ὁ Kuptog οὐτως, &e., The Lord is risen indeed, &c., do not manifest their absolute confession of the resurrection of Christ, but a conjectural reasoning of the sudden and unexpected return of Pefer. I believe that Peler was going with Cleophas into Galilee, and that being moved with the words of Christ, told him by the women, Say to his disciples and Peter, I go before you into Galilee— think with yourself how doubtful Peter was, and how he fluctuated within himself after his threefold denial, 343 Our Lord commissions his A. Μ. 4033. f AUT bat 13 And they went and told it An. Olymp. unto the residue: neither believed they them. 14 4 = Afterward he appeared unto the ele- ven as they ° sat at meat, and upbraided them with their unbelief and hardness of heart, be- cause they believed not them which had seen him after he was risen. 15 » And he said unto them, Go ye into all the world, 4and preach the Gospel to every creature. 2 Luke xxiv. 36; John xx. 19; 1 Cor. xv. 5. © Or, together. P Matt. xxviii. 19; John xv. 16—4 Col. i. 23. + John iii. 18, 36; Acts 11. 38; xvi. 30, 31,32; Rom. x. 9; 1 Pet. 111. 21 —s John xii. 48. and how he gasped to see the Lord again, if he were risen, and to cast himself an humble suppliant at his feet. When therefore he heard these things from the women, (and he had heard it indeed from Christ him- self, while he was yet alive, that when he arose he would go before them into Galilee,) and when the rest were very little moved with the report of his resurrec- tion, nor as yet stirred from that place, he will try a journey into Galilee, and Alpheus with him; which, when it was well known to the rest, and they saw him return so soon and so unexpectedly—Certainly, say they, the Lord is risen, and hath appeared to Peter, otherwise he had not so soon come back again. And yet, when he and Cleophas open the whole matter, they do not yet believe even them.” Verse 14. And upbraided them with their unbelief | Never were there a people so difficult to be persuaded of the truth of spiritual things as the disciples. It may be justly asserted, that people of so skeptical a turn of mind would never credit any thing till they had the fullest evidence of its truth. The unbelief of the dis- ciples is a strong proof of the truth of the Gospel of God. See the addition at the end. Verse 15. Go ye into all the world | See on Matt. xxvili. 19. And preach the Gospel to every creature.| Proclaim the glad tidings—of Christ crucified, and raised from the dead—to all the creation, macy Ty κτισει----ῖο the Gentile world; for in this sense 172 berzoth, is often understood among the rabbins ; because ue, through the grace of God, hath tasted death for every man, Heb. ii. 9. And onthe rejection of the Gospel by the Jews, it was sent to the whole Gentile world. Verse 16. He that believeth] He that credits this Gospel as a revelation from God: and is baptized— takes upon him the profession of it, obliging himself to walk according to its precepts: he shall be saved— redeemed from sin here, and brought at last to the enjoyment of my eternal glory. But he that believeth not, shall be damned—because he rejects the only pro- vision that could be effectual to his soul’s salvation. Verse 17. These signs shall follow] Or rather, accompany ; this is the proper import of the original word παρακολουθησει, from παρα with, and ακολουθεω I follow. Them that believe] The believers, as we express it; 344 ST. MARK. disciples to preach the Gospet : +. A. M. 4033, 16 *He that believeth, and is oh baptized, shall be saved; * but An. Olymp. he that believeth not shall be - το damned. 17 And these signs shall follow them that believe: * In my name shall they cast out de- vils ; “they shall speak with new tongues ; 18 ἡ They shall take up serpents; and if they drink any deadly thing, it shall not hurt them ; τ they shall lay hands on the sick, and they shall recover. t Luke x. 17; Acts v. 16; vill. 7; xvi. 18; xix. 12. « Acts ii. 4; x. 46; xix.6; 1 Cor. xi. 10, 28—*Luke x. 19; Acts xxvili. 5. ——W Acts v. 15, 16; ix. 17; xxviii. 8; James ν. 14, 15. i. e. the apostles, and all those who in those primitive times were endued with miraculous powers, for the confirmation of the doctrines they preached. In my name] That is, by the authority and influ- ence of the almighty Jesus. Cast out devils} Whose kingdom Jesus Christ was manifested to destroy. Speak with new tongues] This was most literally fulfilled on the day of pentecost, Acts ii. 4-12. Verse 18. Take up serpents] Several MSS. add ev ταις χερσιν, in their hands—shall be enabled to give, when such a proof may be serviceable to the cause of truth, this evidence of their being continually under the power and protection of God, and that all nature is subject to him. This also was literally fulfilled in the case of Paul, Acts xxviii. 5. Tf they drink any deadly thing| Θανάσιμον (φαρμακον) being understood—if they should through mistake, or accident, drink any poisonous matter, their constant preserver will take care that it shall not injure them. See a similar promise, Isa. xiii. 2. They shall lay hands on the sick} And 1 will convey a healing power by their hands, so that the sick shall} recover, and men shall see that these are sent and acknowledged by the Most High. Several instances of this kind are found in the Acts of the Apostles That the apostles of our Lord should not lose their lives by potson is most fully asserted in this verse, and there is neither record nor tradition to disprove this. But it is worthy of remark, that Mohammed, who styled himself Tue ApostLe or Gop, lost his life by poison; and had he been a true apostle of God, he could not have fallen by it. Al Kodai, Abul Feda, and Al Janati, give the following account. When Mohammed, in the seventh year of the Hejra, A.D. 628, had taken the city of Khecbar, from the Arab Jews, he took up his lodgings at the house of Hareth, the father of Marhab the Jewish general, who had been slain at the taking of the city by Alce, the son-in-law of Mohammed. Zeenab the daughter of Hareth, who was appointed to dress the prophet’s din- ner, to avenge the fall of her people, and the death of her brother, put poison in a roasted lamb which was provided for the occasion. Bashar, one of his com- panions, falling on too hastily, fell dead on the spot. Mohammed had only chewed one mouthful, but had 1 He is recewed 4M. en So then, * after the Lord had an, Qivme. spoken unto them, he was ¥ received up into heaven, and *sat on the right hand of God. χα Acts i. 2, 3.——Y Luke xxiv. 51——* Psa. ex. 1; Acts vii. 55. not swallowed it: though. on perceiving that it was poisoned, he immediately spat it out, yet he had swal- lowed a sufficiency of the juice to lay the foundation of his death; though this did not take place till about three years after: but that it was the cause of his death then, his dying words related by Al Janabi, and others, sufficiently testify. When the mother of Bashar came to see him in his dying agonies, he thus addressed her: “Ὁ mother of Bashar, I now feel the veins of my heart bursting through the poison of that morsel which I ate with thy son at Kheebar.” Abul Feda, Ebnol Athir, and Ebn Phares say, that the prophet acknowledged on his death-bed, that the poison which he had taken at Kheebar had tormented him from that time until then, notwithstanding blisters were applied to his shoulders, and every thing done in the beginning to prevent its effects. Al Kodai and Al Janabi relate, that when Zeenab was questioned why she did this, she answered to this effect : “TI said in my heart, If he be a king, we shall hereby be freed from his tyranny; and if he be a prophet, he will easily perceive it, and consequently receive no injury.” To support his credit, he pretended that the lamb spoke to him, and said that it was infected with poison! See Elmakin, p. 8. Τὸ was therefore policy in him not to put Zeenab to death. It has pleased God that this fact should be acknowledged by the dying breath of this scourge of the earth; and that several of even the most partial Mohammedan historians should relate it ! And, thus attested, it stands for the complete and ever- lasting refutation of his pretensions to the prophetic spirit and mission. Vide Specimen Hist. Arabum, a Pocockio, p. 189,190. Le Coran traduit par Savary, vol. i. p. 135, and 212. See also, The Life of Mo- hammed by Priveavx, 93, 101. Verse 19. After the Lord had spoken] These things, and conversed with them for forty days, he was taken up into heaven, there to appear in the presence of God for us. Verse 20. The Lord working with them] This co-operation was twofold, internal and external. In- ternal, illuminating their minds, convincing them of the truth, and establishing them in it. Erternal, convey- ing their word to the souls that heard it, by the de- monstration of the Holy Ghost; convincing them of sin, righteousness, and judgment; justifying them by his blood, and sanctifying them by his Spirit. Though miraculous powers are not now requisite, because the truth of the Gospel has beer sufficiently confirmed, yet this co-operation of God is indispensably necessary, without which no man can be a successful preacher ; and without which no soul can be saved. With signs following.] Ἑπακολουθουντων σημείων, the accompanying signs: viz. those mentioned in the 17th and 18th verses, and those others just now spo- ken of, which still continue to be produced by the en- 1 CHAP. XVI. into heaven. 20 And they went forth, and 4,M, 4033. preached every where, the Lord An, Olymp. working with them, * and confirming es the word with signs following. Amen. a Acts v. 12, xiv. 3; 1 Cor. ii. 4, 5; Heb. ii. 4. ergy of God, accompanying the faithful preaching of his unadulterated word. Amen.] This is added here by many MSS. and versions; but is supposed not to have made a part of the text originally. Griesbach, Bengel, and others, leave it out. St. Jerome mentions certain Greek copies, which have the following remarkable addition to ver. 14, after these words—and reproached them for their unbelief and hardness of heart, because they did not believe those who had seen him after he was raised up: Et illi satisfaciebant dicentes: seculum istud iniquitatis et incredulitatis substantia est, que non sinit per immundos spiritus veram Dei apprehendi virtutem. Idcirco, jam nunc revela justitiam tuam. “ And they confessed the charge, saying: This age is the substance of iniquity and unbelief, which, through the influence of impure spirits, does not permit the true influence of God to be apprehended. Therefore, even now, reveal thy righteousness.” There are various subscriptions to this book in the MSS. and versions; the principal are the following : “ The holy Gospel according to Mark is ended—writ- ten by him—in Ecyet—in Rome—in the Latin tongue —directed by Peter—the 10th—12th year after the ascension of Christ—preached in Alewandria, and all its coasts.” Dr. Lardner supposes this Gospel to have been composed A. D. 64 or 65, and published before the end of the last mentioned year. See the Preface. The Gospel according to Mark, if not an abridg- ment of the Gospel according to Matthew, contains ἃ neat, perspicuous abridgment of the history of our Lord; and, taken in this point of view, is very satis- factory ; and is the most proper of all the four Gos- pels to be put into the hands of young persons, in order to bring them to an acquaintance with the great facts of evangelical history. But as a substitute for the Gospel by Matthew, it should never be used. It is very likely that it was written originally for the use of the Gentiles, and probably for those of Rome. Of this, there seem to be several evidences in the work itself. Of the other Gospels it is not only a grand corroborating evidence, but contains many valuable hints for completing the history of our Lord, which have been omitted by the others; and thus, in the mouths of rour witnesses, all these glorious and inte- resting facts are established. One thing may be observed, that this Gospel has suffered more by the carelessness and inaccuracy of transcribers than any of the others: and hence the various readings in the MSS. are much more nume- rous, in proportion, than in the other evangelists.— Every thing of this description, which I judged to be of real importance, I have carefully noted. Though the matter of St. Mark’s work came from 345 Observations on the nature the inspiration of the Holy Spirit, yet the language seems to be entirely Ais own: it is very plain, simple, and unadorned; and sometimes appears to approach to a degree of rusticity or inelegance. Whoever reads the original must be struck with the very frequent, and often pleonastic, occurrence of evfewc, immediately, and παλιν, again, and such like; but these detract no- thing from the accuracy and fidelity of the work. The Hebraisms which abound in it may be naturally ex- pected from a native of Palestine, writing in Greek. The Latinisms which frequently occur are accounted ST. MARK. and importance of baptism for on the ground of this Gospel being written for the Gentiles, and particularly for the Roman people : this, it must be confessed, is only theory, but it is a theory which stands supported by many arguments, and highly presumptive facts. However this may be, the Gospel according to Mark is a very important portion of Di- vine revelation, which God has preserved by a chain of providences, from the time of its promulgation until now; and for which no truly pious reader will hesi- tate to render due praise to that God whose work is ever perfect. Amen. SOME OBSERVATIONS ON THE NATURE AND IMPORTANCE OF BAPTISM. On the subject of baptism, several observations have been made in the course of the preceding notes; and its great importance to the Christian religion carefully noted. Dr. Lightfoot has spoken well on the subject ; and I have reserved his observations for this place, and earnestly recommend them to the notice of every unprejudiced reader. On the mode of administering baptism, there need be no dispute among Christians : both dipping and sprinkling are legitimate forms ; and either may be used, as the consciences or religious prejudices of the parties may direct: but the thing it- self, and its great reference, are of the utmost import- ance. Baptism is a standing proof of the Divine au- thenticity of the Christian religion, and, as Dr. Light- foot well argues, a seal of the truth of the doctrine of justification by faith, through the blood of the covenant. * Tt is no unfit or unprofitable question,” he observes, “whence it came to pass, that there was so great a conflux of men to John the Baptist, and so ready a re- ception of his baptism. “J. The reason is, because the manifestation of the Messias was then expected, the weeks of Daniel being now spent to the last four years; and therefore the people were stirred up to prepare for his appearing. “JI. Another reason of it was this. The institution of baptism, for an evangelical sacrament, was first in the hand of the Baptist ; who, the word of the Lord coming to him, (Luke iii. 11,) went forth, backed with the same authority as the chiefest prophets had in time past. But yet the first use of baptism was not exhi- bited at that time. For baptism, very many centuries back, had been both known and received in most fre- quent use among the Jews; and for the very same end as it now obtains among Christians, namely, that by it proselytes might be admitted into the Church: and hence it was ealled ΠῚ nb’ baptism.for pro- selytism; and was distinct from 173 ΓΙ} 2 baptism or washing from uncleanness. See the Babylonian Talmud in Jevamoth. “ All the Jews assert, as it were with one mouth, that all the nation of Jsrael were brought into the cove- nant, among other things, by baptism. srael (saith Maimonides, the great interpreter of the Jewish law) 946. was admitted into the covenant by three things, name ly, by circumcision, baptism, and sacrifice. Cireum- cision was in Egypt, as it is said, None uncircumcised shall eat of the passover. Baptism was in the wilder- ness, before the giving of the law, as it is said, Thou shalt sanctify them to-day and to-morrow, and let them wash their garments. “III. They assert that an infinite number of pro- selytes, in the days of David and Solomon, were ad- mitted by baptism. The Sanhedrin received not pro- selytes in the days of David and Solomon: not in the days of David, lest they should betake themselves to proselytism out of a rear of the kingdom of Israel; not in the days of Solomon, lest they might do the same by reason of the Guory of the kingdom. And yet abundance of proselytes were made in the days of David and Solomon before private men; and the great Sanhedrin was full of care about this business ; for they would not cast them out of the Church, because they were baptized. Maimonies, Issure Biah, ο. 13. “TV. Whensoever any heathen will betake himself and be joined to the covenant of Israel, and place him- self under the wings of the Divine Majesty, and take the yoke of the law upon him, voluntary circumcision, baptism, and oblation are required ; but if it be a wo- man, baptism and oblation. Ibid. That was a common axiom, ΙΔ byw ἪΨ 73 {sx No man is a proselyte until he be circumcised and baptized. Jevamoru, fol. 46. “You see baptism inseparably joined to the cireum- cision of proselytes. There was indeed some little dis- tance of time ; for they were not baptized till the pain of circumcision was healed, because water might be mjurious to the wound: but certainly baptism ever followed. We acknowledge, indeed, that circumcision was plainly of Divine institution ; but by whom baptism, which was inseparable from it, was instituted, is doubt- ful. And yet, it is worthy of observation, our Saviour rejected circumcision, and retained the appendix, dap- tism; and when all the Gentiles were now to be in- troduced into the true religion, he preferred this prose- lytical introductory (pardon the expression) unto the sacrament of entrance into the Gospel. One might 1 Observations on the nature observe the same almost in the eucharist. The lamb in the passover was of Divine institution, and so in- deed was the bread: but whence was the wine? But yet, rejecting the Jam), Christ instituted the sacrament in the dread and wine. Secondly, Observing from these things which have been spoken, how very known and frequent the use of baptism was among the Jews, the reason appears very easy, why the Sanhedrin, by their messengers, inquired not of John concerning the reason of baptism, but concerning the authority of the baptizer; not what baptism meant, but whence he had a license so to baptize: John i. 25. Thirdly, Hence also the reason appears, why the New ‘T’estament does not prescribe, by some more accurate rule, who the persons are to be baptized. “Tt appears clear enough, by what has been already said, in what sense this is to be taken in the New Tes- tament, which we sometimes meet with, namely, that the master of the family was baptized with his whole family, Acts xvi. 15, 33, &c. Nor is it of any strength what some contend for, ‘ that it cannot be proved there were infants in those families ;’ for the inquiry is not so proper, whether there were infants in those fami- lies, as it concluded truly and deservedly that, if there were, they had all been to be baptized. Nor do I be- lieve this people that flocked to John’s baptism were so forgetful of the manner and custom of the nation that they brought not their little children also with them to be baptized. “J. If you compare the washing of polluted persons prescribed by the law, with the baptism of proselytes, both that and this implies uncleanness, however some- ning different; that implies /egal uncleanness, this heathen, but both polluting. But a proselyte was bap- tized not only into the washing away of tnat Gentile pollution, nor only thereby to be transplanted into the religion of the Jews; but that, by the most accurate rite of translation that could possibly be, he might so pass into an Israelite that, being married to an Israel- ite woman, he might produce a free and legitimate seed, and an undefiled offspring. Hence servants that were taken into a family were baptized, and servants also that were to be made free: not so much because they were defiled with heathen uncleanness, as that by that rite 729 595 Ss wD becoming Israelites in all respects, they might be more fit to match with Israel- ttes, and their children be accounted as Jsraelites.— And hence the sons of proselytes, in following gene- rations, were circumcised indeed, but not baptized. They were circumcised, that they might take upon themselves the obligations of the law, but they needed not baptism, because they were already Israelites. “TI. The baptism of proselytes was the bringing over of Gentiles into the Jewish religion; the baptism of John was the bringing over of Jews into another religion: and hence it is the more to be wondered at that the people so readily flocked to him, when he in- troduced a baptism so different from the known prose- lytical baptism. The reason of which is to be fetched from hence, that at the coming of the Messias, they thought, not without cause, that the state of things was plainly to be changed ; and that from the oracles of the prophets, who with one mouth described the times of the Messias for a new world. 1 CHAP. XV1. und importance of baptism ΤΠ. The baptism of proselytes was an obligation to perform the law; that of John was an obligation to repentance : for although proselytical baptism admitted of some ends, and circumcision of others, yet a tradi- tional and erroneous doctrine at that time had joined this to both, that the proselyte covenanted in both, and obliged himself to perform the law ; to which that of the apostle relates, Gal. v. 3, I testify again to every man that is circumcised, that he is a debtor to do the whole law. But the baptism of John was a baptism of repentance, Mark i. 4, which being undertaken, they who were baptized professed to renounce their own legal righteousness, and, on the contrary, acknow- ledged themselves to be obliged to repentance and faith in the Messias to come. “TV. That the baptism of John was by plunging the body, (after the same manner as the washing un- clean persons and the baptism of proselytes was,) seems to appear from those things which are related of him; namely, that he baptized in Jordan, that he baptized in Enon, because there was much water there ; and that Christ being baptized came up out of the water: to which that seems to be parallel, Acts vii. 38, Philip and the eunuch went down into the water, ἄς. Some complain that this rite is not retained in the Christian Church, as though it something dero- gated from the truth of baptism, or as though it were to be called an innovation, when the sprinkling of water is used instead of plunging. “1. That the notion of washing in John’s baptism differs from ours, in that he baptized none who were not brought over from one religion, and that an irre- ligious one too, into another, and that a true one. But there is no place for this among us, who are born Christians ; the condition therefore being varied, the rite is not only lawfully but deservedly varied also. Our baptism argues defilement indeed, and unclean- ness ; and demonstrates this doctrinally, that we being polluted, have need of washing ; but this is to be un- derstood of our natural and sinful stain, to be washed away by the blood of Christ and the grace of God: with which stain indeed they were defiled who were baptized by John. But to denote this washing by a sacramental sign, the sprinkling of water is as suffi- cient as the dipping into water, when in truth this argues washing and purification, as well as that. τς Since dipping was a rite used on/y in the Jewish nation, and proper to it, it were something hard if all nations should be subjected under it; but especially when it is neither necessary to be esteemed of the essence of baptism, and is moreover so harsh and dan- gerous that, in regard of these things, it scarcely gave place to circumcision. We read that some, leavened with Judaism to the highest degree, yet wished that dipping in purification might be taken away; because it was accompanied with so much severity. In the days of R. Joshua ben Levi, some endeavoured to abo- lish this dipping, for the sake of the women of Galilee ; because, by reason of the cold, they became barren. Surely it is hard to lay this yoke upon all nations which seemed too rough for the Jews themselves, and not to be borne by them, men too much given to such kind of severer rites. And if it be demanded of them who went about to take away that dipping, Would 947. Observations on tne nature you have no purification at all by water? It is proba- ble that they would have allowed of the sprinkling of water, which is less harsh, and not less agreeable to the thing itself. “3. The following ages, with good reason, and by Divine precept, administered a baptism differing in a greater matter from the baptism of John; and there- fore it was less to differ in a less matter. The ap- plication of water was necessarily of the essence of baptism; but the application of it in this or that manner speaks but a circumstance: the adding also of the word was of the nature of a sacrament ; but the changing of the word into this or that form, would you not call this a circumstance αἰδοῖ And yet we read the form of baptism so changed that you may observe it to be threefold in the history of the New Testament. “Farther, In reference to the form of John’s bap- tism, which thing we have proposed to consider in the second place, it is not at all to be doubted that he baptized in the name of the Messias now ready to come ; that they might be the readier to receive the Messias, when he should manifest himself. The apostles, baptizing the Jews, baptized them in the name of Jesus, (because Jesus of Nazareth had now been revealed for the Messias,) and that they did, when it had been before commanded them by Christ, Bapuaze all nations, in the name of the Father, of the Son, and of the Holy Ghost. So you must understand that which is spoken, John iii. 23, and iv. 2, concern- ing the disciples of Christ baptizing; namely, that they baptized in the name of Jesus, that thence it might be known that Jesus of Nazareth was the Messias, in the name of whom, suddenly to come, John had baptized. That of St. Peter is plain, Acts ii. 38, Be baptized every one of you in the name of Jesus Christ: and that, Acts viii. 16, They were baptized in the name of Jesus. “Βα the apostles baptized the Gentiles according to the precept of our Lord, in the name of the Father, and of the Son, and of the Holy Ghost, Matt. xxviii. 19. For since it was very much controverted among the Jews about the true Messias, it was not without cause, yea, nor without necessity, that they baptized in the name of Jesus, that by that seal might be con- firmed this most principal truth in the Gospel, and that those that were baptized might profess it—that Jesus of Nazareth was the true Messias. But among the Gentiles the controversy was not concerning the true Messias, but concerning the true God. Among them, therefore, it was needful that baptism should be conferred in the name of the true God, Father, Son, and Holy Spirit. τ We suppose therefore, that men, women, and chil- dren came to John’s baptism, according to the manner of the nation in the reception of proselytes; namely, that they standing in Jordan were taught by John that they were baptized into the name of the Messias, who was now immediately to come, and into the pro- fession of the doctrine of the Gospel concerning faith ana repentance; that THEY plunged themselves into the river, and so came out. And that which is said of them, that they were baptized by him, confessing tneur sins. is to be understood according to the tenor 348 ST. MARK. and importance of baptism of the Baptist’s preaching; not that they did this man by man, or by some particular confession made to John, or by openly declaring some particular sins ; but, when the doctrine of John exhorted them to re- pentance and faith in the Messias, they renounced and disowned the doctrine and opinion of justification by their own works, wherewith they had been beforetime leavened, and acknowledged and confessed themselves sinners.” It is worthy of remark, that neither priest nor Le- vite dipped the persons who were baptized: the per sons stood in the water; three persons ordinarily stood to instruct them and witness the fact; when the in- struction was ended, the person himself who was to be baptized put himself under the water, and then came out. Inthe case of a woman, the disciples of the wise men turned their backs while she plunged her- self and came out of the water; for 1 suppose the whole Jewish practice will not afford a single instance, where a priest or any other man put the woman under the water when she was baptized. From this we learn, that the act of baptism was performed by the person himself; but the instruction relative to its end, obligation, &c., came from another. “ They baptized also youNG CHILDREN, (for the most part with their parents.) They baptize a litile prose- lyte according to the judgment of the sanhedrin ; that is, as the gloss renders it, If he be deprived of his father, and his mother brings him to be made a prose- lyte, they baptize him (because none becomes a prose- lyte without circumcision and baptism) accordimg to the judgment, or rite, of the sanhedrin: that is, that three men be present at the baptism, who are now in- stead of a father to him. And the Gemara, a little after, says, If, with a proselyte, his sons and his daughters are made proselytes also, that which is done by their father redounds to thew good. “ R. Joseph saith, When they grow into years, they may retract: where the gloss writes thus, This is to be understood of LITTLE CHILDREN, who are made proselytes together with their father. Bas. CHERus. fol. 11. “ A heathen woman, if she is. made a proselytess when she is now big with child, the child needs not baptism; for the baptism of his mother serves him for baptism. Otherwise he were to be baptized. Jevam. fol. 78. “ Tf an Israelite take a Gentile cuiup, or find a Gentile 1nrant, and baptize him in the name of α proselyte, behold he is a proselyte. Maim. in Ava dim, α. 8. “ We cannot pass over that which is indeed wor- thy to be remembered. Any one’s servant is to be circumcised, though he be wnwilling ; but any one’s son zs not to be circumcised, if he be unwilling. Εἰ. Hezekiah saith, Behold a man finds an infant cast out, and he baptizeth him in the name of a servant: in the name of a freeman, do you also circumcise him in the name of a freeman. Hteros. Jevam. fol. 8. ‘Our Lord says to his disciples, Matt. xxviii. 19, Go therefore and teach all nations, baptizing them, &e. padytevcare—that is, Make disciples :—bring them in by baptism, that they may be taught. They are very much out who, from these words, ery down 1 Observations on the nature infant baptism; and assert that it is necessary for those that are to be baptized to be taught before they are baptized. 1. Observe the words here : μαϑητεύυσατε, make disciples ; and then after, διδάσκοντες, teaching, in the 20th verse. 2. Among the Jews, and also with us, and in all nations, those are made disciples that they may be taught. A certain heathen came to the great Hillel and said, Make me a proselyte that thou mayest teach me: Bas. Shab. fol. 31. He was first to be proselyted, and then taught. Thus, first make them disciples (μαϑητευσατε) by baptism; and then, Teach them to observe all things, &c. Διδασκετε αὐτὰς τηρεῖν παντα. Κ. τ. a. “Banrigovrec, baptizing.—There are various ends of baptism: 1. According to the nature of a sacrament, it visibly teaches invisible things; that is, the wash- ing us from all our pollutions by the blood of Christ, and by the cleansing of grace: Ezek. xxxvi. 25. 2. According to the nature of a sacrament, it 15 ἃ seal of Divine truth. So cireumcision is called, Rom. iv. 11, And he received the sign of circumcision, the SEAL of the righteousness of faith, &c. So the Jews, when they circumcised their children, gave this very title to circumeision. The words used when a child was cir- eumcised, you have in their Talmud. Among other things, he who is to bless the action, says thus: ‘Blessed be he who sanctified him that was beloved from the womb, and set a sign in his flesh, and sealed his children with the sign of the holy covenant,’ &c. Heros. Berac. fol. 13. But in what sense are sacra- ments to be called seals? Not that they seal (or confirm) to the receiver his righteousness; but that they seal the Divine truth of the covenant and promise. Thus the apostle calls circumcision, the seal of the righteousness of faith: that is, it is the seal of this truth and doctrine, that justification is by faith, which justice Abraham had when he was yet uncircumcised. And this is the way whereby sacraments confirm faith ; namely, because they doctrinally exhibit the invisible things of the covenant; and like seals, so, by Divine appointment, sign the doctrine and truth of the cove- nant. 3. According to the nature of a sacrament, it obliges the receivers to the terms of the covenant ; for as the covenant itself is of mutual obligation be- tween God and man, so the sacraments, the seals of the covenant, are of like obligation. 4. According to its nature, it is introductory to the visible Church. 5. It is a distinguishing sign between a Christian and no Christian, namely, between those who acknowledge and profess Christ, and Jews, Turks, and Pagans, who do not acknowledge him. Μαϑητεύσατε παντὰ ta εϑνη Baxtovrec—Disciple all nations, baptizing, &c. When they are under baptism, they are no longer under heathenism ; and this sacrament puts a difference between those who are under the disciple- ship of Christ, and those who are not. And 6. Bap- tism also brings its privileges along with it; while it opens the way to a partaking of holy things in the Church, and places the baptized within the Church, over which God exercises a more singular providence than over those who are out of the Church. “ And now, from what has been said, let us argue a little farther in behalf of infant baptism. “To the objection, Jt is not commanded to baptize 1 ' CHAP. XVI and importance of baptism. infants, therefore they are not to be baptized :—1 answer, It is not forbidden to baptize infants, there fore they are to be baptized. And the reason is plaiv for when pedo-baptism in the Jewish Church was so known, usual, and frequent in the admission of pro selytes, that nothing almost was 1nore known, usual, and frequent; there was no need to strengthen it with any precept, when baptism was now passed into an evangelical sacrament. For Christ took baptism into his hands, and into evangelical use, as he found it; this only added, that he might promote it to a worthier end and a larger use. The whole nation knew well enough that litile children used to be bap- tized; there was no need of a precept for that, which had ever by common use prevailed. If a royal pro- clamation should now issue forth in these words, Let every one resort on the Lord’s day to the public assem- bly in the church; certainly he would be mad, who in times to come should argue hence, that prayers, ser- mons, and singing of psalms, were not to be cele- brated on the Lord’s day in the public assemblies, be- cause there is no mention of them in the proclamation. For the proclamation provided for the celebration of the Lord’s day in the public assemblies in general ; but there was no need to make mention of the particular kinds of the Divine worship to be celebrated there, when they were always and every where well known, and in daily use, before the publishing of the procla- mation, and when it was published. The case is the very same in baptism. On the other hand, therefore, there was need of a plain and open prohibition that infants and little children should not be baptized, if our Lord would not have had them baptized. For since it was most common, in all preceding ages, that little children should be baptized, if Christ had been minded to have that custom abolished, he would have openly forbidden it. Therefore his silence, and the silence of the Scripture in this matter, confirms pedo- baptism, and continues it to all ages. “J. Baptism, as a sacrament, is a seal of the covenant. And why, I pray, may not this seal be set on infants 2 The seal of Divine truth has sometimes been set upon znanimate things, and that by God’s appointment. The dow in the cloud is a seal of the covenant. The law engraven on the altar, Josh. viii. was a seal of the covenant. The blood sprinkled on the fwelve pillars, which were set up to represent the twelve tribes, was a seal and bond of the covenant, Exod. xxiv. And now tell me, Why are not infants capable in like manner of sucha sealing? They were capable heretofore of circumcision, and our infants have an equal capacity. The sacrament does not lose this its end, through the indisposition of the re- ceiver: Peter and Paul, apostles, were baptized. Their baptism, according to its nature, sealed to them the truth of God in his promises, concerning the washing away of sins, &c., and they from this doc- trinal virtue of the sacrament received confirmaticn of their faith. So also Judas and Simon Magus, hypocrites, wicked men, were baptized. Did not their baptism, according to the nature of it, seal this doctrine and truth, that there was a washing away of sins? It did not indeed seal the thing itself to them nor was it at all a sign to them of the washing away 349 Observations on the nature of their sins: but baptism does of itself seal this doc- trine. You will grant that this axiom is most true: Abraham received the sign of circumcision, the seal of the righteousness of faith. And is not this equally true, Esau, Ahab, Ahaz, received the sign of circum- cision, the seal of the righteousness of faith? Is not circumcision the same to allt Did not circumcision, to whomsoever it was administered, sign and seal this truth, that there was a righteousness of faith? The sacrament has a sealing virtue in itself, which does not depend on the disposition of the receiver. “JI. Baprism, as a sacrament, is an obligation. But now infants are capable of being obliged. Heirs are sometimes obliged by their parents, though they are not yet born: see Deut. xxix. 11,15. For that to which any one is obliged obtains a right to oblige, ex equitate rei, from the equity of the thing, and not ex captu obligati, from the apprehension of the person obliged. The law is imposed upon all, under this penalty, ‘ Cursed be every one that doth not continue in all,’ &c. It is ill arguing from hence, that a man has power to perform the law; but the equity of the thing itself is very well argued hence. Our duty obliges us to do every thing which the law commands, but we cannot [without Divine help] perform the least tittle of it. “TIT. An infant is capable of privileges, as well as an old man (and baptism is privilegial.) An infant has been crowned king in his cradle—an infant may be made free, who is born a slave. The Gemarists speak very well in this matter. Rab. Honna says, They baptize an infant proselyle by the command of the bench. Upon what is this grounded? On this, that baptism becomes a privilege to him. And they may endow an absent person with a privilege: or they may bestow a privilege upon one, though he be igno- rant of it—Bab. Chetub. fol. 11. Tell me, then, why an infant is not capable of being brought into the visible Church, and receiving the distinguishing sign between a Christian and a heathen, as well asa grown person!” See Lightfoot’s Hore Hebraice, in Matt. 111. and xxviii. The following observations on the subject are from a highly intelligent and learned friend. “T presume the substance of the argument respect- ing infant baptism, pro and con, is fairly epitomized by Doddridge in his Lectures, cliii.,iv.,v. Doubtless, much ean be said for it on the principles he has laid down ; and he has of course given all which had been adduced on the subject. Yet, after all, he himself seems scarcely satisfied. His corollary is remark- able :—‘ Since there is so great an obscurity on the question, and so many considerable things may be advanced on both sides, it is certainly very reasonable that Christians, whose persuasions relating to infant baptism are different, should maintain mutual candour towards each other, and avoid all severe and unkind censures on account of such difference.’ “This was, at all events, good advice; and worthy of the amiable man who gave it. But it would be most desirable that this long-agitated question could be brought to a more certain issue. Constituted as ST. MARK. and wmportance of baptism. obstruct coalescence of affection. To investigate truth, therefore, even in its most speculative forms, provided it be done soberly and dispassionately, is at least to subserve the cause of charity. “Tn addition to the arguments which Doddridge has enumerated on the side of infant baptism, I would put this question :—If infant baptism had not been in use in those Churches over which Timothy and Titus presided, must there not have existed, by the time at which the epistles to those two pastors were written, a considerable class of persons, neither wholly out of nor yet properly in the Church—a class whose very peculiar and very important circumstances and characters would have demanded distinct recog- nition? They would have been eminently the spes gregis, and, by necessary consequence, would have needed to be watched over with special superin- tendence. ‘“« When, therefore, amid the recognitions of old men, old women, young women, young men, children, pa- rents, servants, masters, the rich, the friendly, the unfriendly, the heretical, there is not the most shadowy intimation of such a class as deferred baptism necessa- rily supposes, (that is, of young aspirants, already bound to the Church in affection, and entitled to more tender care than even the actually initiated,) what stronger evidence could we have, that no such class existed? If it had existed, self-evidently it must have been adverted to; it is not adverted to; therefore it did not exist. “ But this is not all. They who must have com- posed this class, had it existed, are expressly and repeatedly mentioned. But where? In the actual survey of the Church. As the vigilant eye of the apostle of the Gentiles passes along the line of the faithful, both at Ephesus and Colosse, he finds and addresses the infant members of the body. There is no shade of difference indicated. They come in, as complete compeers, with the classes which precede and follow. Included thus in the Church, without the slightest note of distinction, what can be more evident than that they made a part of the Church in the mind of the includer ? “Once more. Let the address of St. Paul to the Ephesian children be especially noted. Children, says he, obey your parents, ev Kup. How could they obey εν Κυρίῳ, if they themselves were not ev Κυρίῳ ? In every instance, this expression marks incorporation into the Christian body. For example, when St. Paul distinguishes those of the family of Narcissus, who were Christians, his language is: τοὺς οντας EN KYPIQ. In like manner, Onesimus, the reconciled servant of Philemon, was, in consequence of his con- version, to be doubly dear to his master ev σαρκὶ καὶ EN KYPIQ: εν σαρκι, from having been formerly do- mesticated with Philemon; εν Κυρίῳ, as being now his fellow Christian. The equivalent expression, ev XpioTw, occurs in the same sense, in St. Paul’s salutation of Andronicus and Jreneus, (Rom. xvi. 7,) Οἱ καὶ πρὸ guov γεγονασιν EN XPIZTQ, who also were IN CuRIsT before me. “Respecting the age of the persons designated (Ephes. vi. 1, &c.) by the term τὰ τέκνα, there can be man is, dissonance of mind will ever more or less|no question: as a subsequent verse distinctly states 350 ‘ 1 Observations on the nature them to be such children as were subjects of discipline and mental institution—raidera καὶ νουϑεσια. But it must not escape attention, how exactly the sequel of the apostle’s address accords with the commencement ; the injunction being given as to those in express cove- nant. ‘ Honour thy father and thy mother—for this is the first commandment with promise.’ Had those addressed been out of the Christian pale, this language would have been inapplicable. In that case they would have been απηλλοτρίωμενοι the πολιτείας του IopanA— therefore not within the range of the Divine command- ment; and Sevoe των διαϑηκὼων τῆς exayyedtac—conse- quently not warranted to assume an interest in the promise. As, then, even the pressing of the sacred injunction supposes the persons on whom it is urged to be συμπολιται των ἁγίων, fellow citizens with the saints, their acknowledged interest in the promise proves them οἰκείοι tov Θεοῦ, of the household of God. Eph. ii. 12, 19. I cannot therefore but conclude that this single passage, if even it stood alone, ought to set the tedious and troublesome controversy, respecting infant baptism, for ever at rest. “ There is another point relative to this long-agita- ted question, which also I think the Scripture has anticipated and settled—I mean, immersion. Some think baptism by spRINKLING a contradiction. St. Paul, however, 1 Cor. x. 1, 2, did not think so. After telling us, that of πατερες-τττπαντες ὑπο τὴν νεφελην ἤσαν, καὶ παντὲς δια τῆς ϑαλασσης διηλϑον, all our Jathers were under the cloud, and all passed through the sea; he adds, with equal reference to the former as to the latter, καὶ παντες εἰς Tov Mwonv εβαπτίσαντο ev τῇ νεφελῃ καὶ ev tT ϑαλασσῃ, and were all baptized unto Moses in the cloud and in the sea. The question then is, How were they baptized in the cloud? Not, surely, by immersion, for they were ὙΠΟ τὴν νεφελην, uNDER the cloud. It could therefore be only by asper- ston; this; and this alone, being the natural action of a cloud. All clouds are condensations of vapour ; and that the mysterious cloud here referred to had the natural properties of a common cloud, appears from the specified purpose to which it was applied: ‘ He spread a cloud for a covering,’—ab estu sive ardore i CHAP. XVI. and importance of baptism solis, says Pool. St. Paul therefore clearly spoke of ‘being baptized in the cloud,’ with a direct eye to the moisture which it contained. In this view, the thought is strictly just : in any other view, it would be unintel- ligible. It follows, then, that, St. Paul being the judge, to be sprinkled is to be baptized, no less than to be immersed is to be baptized. “ Why should we doubt that this was said by St. Paul, for the express purpose of providing means for terminating, in its proper time, a vexatious dispute ? I am persuaded that, when the apostle was taken to the third heaven, he saw, from that elevation, the whole series of the Church’s progress, from his own time until the glorious ανακεφαλαιωσις, of which he himself speaks, (Eph. i. 10,) and that, unless we take this extension of view into the account, we cannot fully, perhaps not at all, fathom the depth of his writings.” ALEXANDER Knox. Dublin, Nov., 1812. It is easy to carry things to extremes on the right hand and on the left. In the controversy, to which there is a very genile reference in the preceding ovser- vations, there has been much asperity on all sides. It is high time this were ended. To say that water baptism is nothing, because a baptism of the Spirit is promised, is not correct. Baptism, howsoever ad- ministered, is a most important rite in the Church of Christ. To say that sprinkling or aspersion is no Gospel baptism, is as incorrect as to say immersion is none. Such assertions are as unchristian as they are uncharitable, and should be carefully avoided by all those who wish to promote the great design of the Gospel—glory to God, and peace and good will among men. Lastly, to assert that infant baptism is unscrip- tural, is as rash and reprehensible as any of the rest. Myriads of conscientious people choose to dedicate their infants to God, by public baptism. They are in the ricut !—and, by acting thus, follow the general practice both of the Jewish and Christian Church—a practice from which it is as needless as it is danger- ous to depart. Lonpon, Nov. 22, 1812. 351 PREFACE TO THE GOSPEL ACCORDING TO ST. LUKE. WITH A SHORT AGC OU NT OF ΗΒ hires: HERE is little certain known of this evangelist: from what is spoken in the Scriptures, and by the best informed of the primitive fathers, the following probable account is collected :— Luke was, according to Dr. Lardner, a Jew by birth, and an early convert to Christianity ; but Michaelis thinks he was a Gentile, and brings Col. iv. 10, 11, 14, in proof, where St. Paul distinguished Aristarchus, Mareus, and Jesus, who was called Justus, from Epaphras, Lucas, and Demas, who were of the circumcision. i. e. Jews. Some think he was one of our Lord’s seventy disciples. It is worthy of remark that he is the only evangelist who mentions the commission given by Christ to the seventy, chap. x. 1~20. It is likely he is the Lucius mentioned Rom. xvi. 21, and if so he was related to the Apostle Paul, and that it is the same Lucius of Cyrene who is mentioned Acts xiii. 1, and in general with others, Acts xi. 20. Some of the ancients, and some of the most learned and judicious among the moderns, think he was one of the two whom our Lord met on the way to Emmaus on the day of his resurrection, as related Luke xxiv. 13-35 ; one ot these was called Cleopas, ver. 18, the other is not mentioned, the evangelist, himself, being the person and the relator. St. Paul styles him his fellow-labourer, Philem. ver. 24. It is barely probable that he is the person mentioned, Col. iv. 14, Luke, the beloved physician. ΑἸ! the ancients of repute, such as Husebius, Gregory Nyssen, Jerome, Paulinus, Euthalius, Euthymius, and others, agree that he was a physiczan, but where he was born, and where he exercised the duties of his profession, are not known. Many moderns have attributed to him the most profound skill in the science of painting, and that he made some pictures of the Virgin Mary. This is justly esteemed fabulous ; nor is this science attributed to him by any writer previously to Nicephorus Callisti, in the fourteenth century, an author who scarcely deserves any credit, especially in relations not confirmed by others. He accompanied St. Paul when he first went into Macedonia, Acts xvi. 8-40, xx., xxvii., and xxviii. Whether he went with him constantly afterwards is not certain; but it is evident he accompanied him from Greece through Macedonia and Asia to Jerusalem, where he is supposed to have collected many particulars of the evangelic history: from Jerusalem he went with Paul to Rome, where he stayed with him the two years of his imprisonment in that city. This alone makes out the space of five years, and upwards. It is probable that he left St. Paul when he was set at liberty, and that he then went into Greece, where he finished and published this Gospel, and the book of the Acts, which he dedicated to Theophilus, an honourable Christian friend of his in that country. It is supposed that he died in peace about the eightieth or eighty-fourth year of his age. Some suppose he published this Gospel fifteen, others twenty-two years, after the ascension of Christ. See much on this subject in Lardner, Works, vol. vi. p. 104, &c., and in Michaelis’s Introduction to the New Testament. Some learned men think that Luke has borrowed considerably from St. Matthew : collate chap. iii. 7, 8 9, 16, 17, with Matt. iii. 7-12; also chap. v. 20-38, with Matt. ix. 2-17; also chap. vi. 1-5, with Matt. xii. 1-5; Luke vii. 22-28, with Matt. xi. 4-11; also chap. xii. 22-31, with Matt. vi. 25-33. It is allowed that there is considerable diversity in the order of time between St. Matthew and St. Luke, which is accounted for thus: Matthew deduces the facts related in his history in chronological order. Luke, on the contrary, appears to have paid little attention to this order, because he proposed to make a classification of events, referring each to its proper class, without paying any attention to chronological arrangement Some crities divide this history into five distinct classes or sections, in the following manner :— 352 1 PREFACE TO THE GOSPEL OF ST. LUKE. CLASS I. Comprehends all the details relative to the birth of Christ; with the preceding, concomitant, znd immediately succeeding circumstances. Chap. i. and ii. 1-40. CLASS II. Contains a description of our Lord’s infancy and bringing up ; his visit to the temple when twelve years of age; and his going down to Nazareth and continuing under the government of his parents. Chap. ii. 41-52. CLASS ITI. Contains the account of the preaching of John Baptist, and his success; the baptism of Christ, and his genealogy. Chap. iii. CLASS IV. Comprehends the account of all our Lord’s transactions in Galilee, for the whole three years of his ministry, from chap. iv. to chap. ix. 1-50. This seems evident: for as soon as Luke had given the account of our Lord’s temptation in the desert, chap. iv. 1-13, he represents him as immediately returning in the power of the Spirit into Galilee, ver. 14; mentions Nazareth, ver. 16; Capernaum, ver. 31; and the lake of Galilee, chap. v. ver. 1; and thus, to chap. ix. 50, goes on to describe the preaching, miracles, &c.. of our Lord in Galilee. CLASS Υ. and last, commences at chap. ix. ver. 51, where the evangelist gives an account of our Lord’s jast journey to Jerusalem: therefore this class contains, not only all the transactions of our Lord from that time to his crucifixion, but also, the account of his resurrection, his commission to his apostles, and his ascension to heaven. Chap. ix. 51, to chap. xxiv. 53, inclusive. A plan similar to this has been followed by Suetonius, in his life of Augustus: he does not produce his facts in chronological order, but classifies them, as he himself professes, cap. 12, giving an account of all his wars, honours, legislative acts, discipline, domestic life, &c., &c. Martuew, therefore, is to be consulted for the correct arrangement of facts in chronological order: Luke, for a classification of facts and events, without any attention to the order of time in which they occurred. Many eminent historians have conducted their narratives in the same way. See Rosenmuller. It must not, however, be forgotten, that this evangelist gives us some very valuable chronological data in several parts of the three first chapters. These shall be noticed in their proper places. Vou. 1. Ge 2a) 3£3 THE GOSPEL ACCORDING TO Bee wt Lait ss wks aig Cages δι ΜΝ Usherian year of the World, 3999.—Alexandrian year of the World, 5497.—Antiochian year of the World, 5487.—Constantinopolitan Aura of the World, 5503.—Rabbinical year of the World, 3754.—Year of the Julian Period, 4708.— Mra of the Seleucide, 307.—Year before the Christian ἄτα, 6.—Year of the CXCIU. Olympiad, 3.—Year of the building of Rome, 748.—Year of the Julian Ara, 41.—Year of the Cesarean Aira of Antioch, 44.—Year of the Spanish τα, 34.—Year of the Paschal Cycle or Dionysian Period, 529.—Year of the Christian Lunar Cycle, or Golden Number, 15.—Year of the Rabbinical Lunar Cycle, 12.—Year of the Solar Cycle, 4.—Dominical Letter, C.—Kpact, 4.—Year of the Emperor Au- gustus, 25.—Consuls, D. Lelius Balbus, and C. Antistius Vetus, from January 1 to July 1; and Imp. C. Julius Cesar Octav. Augustus XII. and L. Cornelius Sulla, for the remainder of the year. The reason why two sets of Consuls appear in this Chronology is this: the Consuls were changed every year in July, therefore, taking in the whole year, four Consuls necessarily appear: two for the first siz months, and two for the latter half of the year. CHAPTER I. The preface, or St. Luke’s private epistle to Theophilus, 1-4. Zacharias doubts, 18. foretold by the angel Gabriel, 5-17. till the accomplishment of the prediction, 19-25. Virgin Mary, and predicts the miraculous conception and birth of Christ, 26-38. Mary’s song of exultation and praise, 46—56. The prophetic song of his father Zacharias, 67-79. Elisabeth, 39-45. A. M. cir. 4051. : Ree a PORASMUCH as many have cits Olymp: taken in hand to set forth in order *a declaration of those things which are most surely believed among us, The conception and birth of John Baptist And the angel declares he shall be dumb, Six months after the angel Gabriel appears to the Mary visits her cousin John the Baptist. is born, 57-66. John is educated in the desert, 80. 2 » Evenas they delivered them 4, ™ cir. 4051. unto us, which ° from the begin- Gr Oa ning were eye-witnesses, and : ministers of the word ; 2 Acts i.3; 1 Thess. i. 5; 1 Pet. ii. 12——» Heb. τι. 3; 1 Pet. v.1; 2 Pet. i. 16; 1 John i. 1. © Mark i. 1; John xv. 27. NOTES ON CHAP. I. Verse 1. Many have taken in hand] Great and re- markable characters have always many biographers. So it appears it was with our Lord: but as most of these accounts were inaccurate, recording as facts things which had not happened; and through igno- rance or design mistaking others, especially in the place where St. Luke wrote ; it seemed good to the Holy Spirit to inspire this holy man with the most correct knowledge of the whole history of our Lord’s birth, preaching, miracles, sufferings, death, resurrec- tion, and ascension, that the sincere, upright followers of God might have a sure foundation, on which they might safely build their faith. See the note on chap. ix. 10. Most surely believed among us] Facts confirmed by the fullest evidence—rav πεπληροφορημενων πραγματων. Every thing that had been done or said by Jesus Christ was so public, so plain, and so accredited by thousands of witnesses, who conld have had no in- 354 terest in supporting an imposture, as to carry the fullest conviction, to the hearts of those who heard and saw him, of the divinity of his doctrine, and the truth of his miracles. Verse 2. Even as they delivered them unto us, which from the beginning were eye-witnesses| Pro- bably this alludes to the Gospels of Matthew and Mark, which it is likely were written before St. Luke wrote his, and on the models of which he professes te write his own; and απ’ ἀρχῆς, from the beginning, must mean, from the time that Christ first began to proclaim the glad tidings of the kingdom ; and αὐτόπται, eye-witnesses, must necessarily signify, those who had been with him from the beginning, and consequently had the best opportunities of knowing the truth of every fact. Ministers of the word] Tov Aoyov. Some suppose that our blessed Lord is meant by this phrase; as ὁ Λογος, the Word or Logos, is his essential character in John i. 1, &c.; but it does not appear that any of Ce St. Luke’s preface. A.M. cir. 4051. 3 ἃ Τί seemed good to me also, A. D. cir. 47. ε 5 1 cir. Olymp. having had perfect understanding of all things from the very first, to write unto thee ° in order, ‘most excellent Theophilus, 4 ® That thou mightest know the certainty of those things, wherein thou hast been instructed. 4 Acts xv. 19, 25, 28; 1 Cor. vii. 40.—— Acts xi. 4 Acts i. 1.——+ John xx. 31.——* Matt. ii. 1 ——‘1 Chron. xxiv. 10, 19; the inspired penmen ever use the word in this sense except John himself; for here it certainly means the doctrine of Christ; and in this sense λόγος is fre- quently used both by the evangelists and apostles. Verse 3. Having had perfect understanding] Mapn- κολουϑηκοτε avater, Having accurately traced up— entered into the very spirit of the work, and examined every thing to the bottom; in consequence of which investigation, I am completely convinced of the truth of the whole. Though God gives his Holy Spirit to all them who ask him, yet this gitt was never designed to set aside the use of those faculties with which he has already endued the soul, and which are as truly his gifts as the Holy Spirit itself is. The nature of inspiration, in the case of St. Luke, we at once dis- cover: he set himself, by impartial inquiry and dili- gent investigation, to find the whole truth, and to relate nothing but the truth; and the Spirit of God presided over and directed his inquiries, so that he dis- covered the whole truth, and was preserved from every particle of error. From the very first] Avodev, from their origin. Some think aver should, in this place, be translated from above ; and that it refers to the inspiration by which St. Luke wrote. I prefer our translation, or, from the origin, which several good critics contend for, and which meaning it has in some of the best Greek writers. See Kypke. Theophilus] As the literal import of this word is friend of God, Θεοῦ ὀιλος, some have supposed that under this name Luke comprised all the followers of Christ, to whom, as friends of God, he dedicated this faithful history of the life, doctrine, death, and resur- rection of our Lord. But this interpretation appears to have little solidity in it; for, if all the followers of Christ are addressed, why is the singular number used? and what good end could there be accomplished by using a feigned name? Besides, xpatice, most ex- cellent, could never be applied in this way, for it evi- dently designates a particular person, and one probably distinguished by his situation in life ; though this does not necessarily follow from the title, which was often given in the way of friendship. Theophilus appears τὸ have been some very reputable Greek or Roman, who was one of St. Luke’s disciples. The first four verses seem a private epistle, sent by the evangelist with this history, which, having been carefully pre- served by Theophilus, was afterwards found and pub- lished with this Gospel. Verse 4. Wherein thou hast been instructed.] Karn- x7Snc—In which thou hast been catechized. It ap- nears that Theophilus had already received the first 1 CHAP. I. Of Zacnarvas and Elisabeth HERE was, * in the days οἵ 4,M/39%. Herod, the king of Judea, ΔΗ͂Σ ora a certain priest named Zacharias, = ‘of the course of Abiah: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both * righteous before Neh. xii. 4, 17.——* Gen. vii. 1; xvil. 1; 1 Kings ix.4; 2 Kings xx. 3; Jobi. 1; Acts xxiii. 1; xxiv. 16; Phil. iii. 6. elements of the Christian doctrine, but had not as yet been completely grownded in them. That he might know the certainty of the things in which he had been thus catechized, by having all the facts and their proofs brought before him in order, the evangelist sent him this faithful and Divinely inspired narrative. Those who content themselves with that knowledge of the doctrines of Christ which they receive from catechisms and schoolmasters, however important these elementary instructions may be, are never likely to arrive at such a knowledge of the truth as will make them wise unto salvation, or fortify them against the attacks of infidelity and irreligion. Every man should labour to acquire the most correct knowledge, and in- dubitable certainty, of those doctrines on which he stakes his eternal salvation. Some suppose that St. Luke refers here to the imperfect instruction which Theophilus had received from the defective Gospels to which he refers in verse 1. Verse 5. In the days of Herod, the king] This was Herod, surnamed the Great, the son of Antipater, an Idumean by birth, who had professed himself a prose- lyte to the Jewish religion, but regarded no religion, farther than it promoted his secular interests and am- bition. Thus, for the first time, the throne of Judah was filled by a person not of Jewish extraction, who had been forced upon the people by the Roman govern- ment. Hence it appears plain that the prophecy of Jacob, Gen. xlix. 10, was now fulfilled ; for the sceptre had departed from Judah: and now was the time, according to another prophecy, to look for the governor from Bethlehem, who should rule and feed the people of Israel: Mic. v. 1,2. See a large account of the family of the Herods, in the note on Matt. ii. 1. This was before Christ six years. The course of Abiah| When the sacerdotal families grew very numerous, so that all could not officiate together at the tabernacle, David divided them into twenty-four classes, that they might minister by turns, 1 Chron. xxiv. 1, &c., each family serving a whole week, 2 Kings xi. 7; 2 Chron. xxiii. 8. Adiah was the eighth in the order in which they had been ori- ginally established: 1 Chron. xxiv. 10. These dates and persons are particularly mentioned as a full con- firmation of the truth of the facts themselves; be- cause any person, at the time this Gospel was written, might have satisfied himself by applying to the family of John the Baptist, the family of our Lord, or the surrounding neighbours. What a full proof of the Gospel history! It was published immediately after the dime in which these facts took place; and among the very people, thousands of whom had been eye- 355 Account of Zacharias A.M. 3999. God, walking in all the command- An. Olymp. ments and ordinances of the Lord OXOII 3. blameless. 7 And they had no child, because that Eli- sabeth was barren; and they both were now well stricken in years. 8 And it came to pass, that while he exe- cuted the priest’s office before God, !in the order of his course, 1] Chron. xxiv. 19; 2 Chron. viii. 14; xxxi. 2——™ Exod. xxx. 7, 8; 1 Sam. ii. 28; 1 Chronicles xxiii. 13; 2 Chron. witnesses of them; and among those, too, whose essential interest it was to have discredited them if they could; and yet, in all that age, in which only they could have been contradicted with advantage, no man ever arose to eall them in question! What an absolute proof was this that the thing was impossible ; and that the truth of the Gospel history was acknow- ‘edged by all who paid any attention to the evidences it produced ! Of the daughters of Aaron] That is, she was of one of the sacerdotal families. This shows that John was most nobly descended : his father was a priest and his mother the daughter of a priest; and thus, both by father and mother, he descended from the family of Amram, of whom came Moses, Aaron, and Miriam, the most illustrious characters in the whole Jewish history. Verse 6. They were both righteous] Upright and holy in all their outward conduct in civil life. Before God] Possessing the spirit of the religion they professed ; exercising themselves constantly in the presence of their Maker, whose eye, they knew, was upon all their conduct, and who examined all their mo- tives. Walking in all the commandments and ordinances of the Lord blameless.] None being able to lay any evil to their charge. They were as exemplary and conscientious in the discharge of their religious du- ties as they were in the discharge of the offices of civil life. What a sacred pair! they made their duty to God, to their neighbour, and to themselves, walk constantly hand in hand. See the note on Matt. iii. 15. Perhaps ἐντολαὶ, commandments, may here mean the decalogue ; and δικαίωματα, ordinances, the ceremonial and judicial laws which were delivered after the deca- logue: as all the precepts delivered from Exod. xxi. toxxiv. are termed δικαιώματα, judgments or ordinances. Verse 7. Both were now well stricken in years.] By the order of God, sterility and old age both met in the person of Elisabeth, to render the birth of a son {humanly speaking) impossible. This was an exact parallel to the case of Sarah and Abraham, Gen. xi. 30; xvii. 17. Christ must (by the miraculous power of God) be born of a virgin: whatever was connected with, or referred to, his incarnation must be miraculous and impressive. Isaac was his grand type, and there- fore must be born miraculously—contrary to the com- mon course and rule of nature: Abraham was a hun- dred years of age, Sarah was ninety, Gen. xvii. 17, and zt had ceasEp to be with Sarah aFTER THE MAN- 356 ST. LUKE. and his wife Elisabeth 9 According to the custom of the priest’s office, his lot was ™ to burn incense when he went into the tem- ple of the Lord. 10 "And the whole multitude of the people were praying without at the time of incense. 11 And there appeared unto him an angel of the Lord, standing on the right side of ° the altar of incense. A. M. 3999. B. C. 6. An. Olymp. CXCIIL. 3. xxix. 11— Leviticus xvi. 17; Rev. viii. 3, 4. © Exodus xxx. 1. NER OF WoMEN, Gen. xviii. 11, and therefore, from her age and state, the birth of a child must, according to nature, have been impossible ; and it was thus, that it might be miraculous. John the Baptist was to be the forerunner of Christ ; /zs birth, like that of Zsaac, must be miraculous, because, like the other, it was to be a representation of the birth of Christ ; therefore his parents were both far advanced in years, and be- sides, Elisabeth was naturally barren. The birth of these three extraordinary persons was announced nearly in the same way. God himself foretells the birth of Isaac, Gen. xvii. 16. The angel of the Lord an- nounces the birth of John the Baptist, Luke i. 13; and six months after, the angel Gabriel, the same angel, proclaims to Mary the birth of Christ! Man is naturally an inconsiderate and incredulous creature : he must have extraordinary things to arrest and fix his attention; and he requires well-attested miracles from God, to bespeak and confirm his faith. Every person who has properly considered the nature of man must see that the whole of natural religion, so termed, is little else than a disbelief of all religion. Verse 8. Before God] In the temple, where God used to manifest his presence, though long before this time he had forsaken it; yet, on this important occa- sion, the angel of his presence had visited it. Verse 9. His lot was, &c.] We are informed in the Talmud, that it was the custom of the priests to divide the different functions of the sacerdotal office among themselves by Jot: and, in this case, the de- cision of the lot was, that Zacharias should at that time burn the incense before the Lord, in the holy place. Verse 10. The whole multitude—awere praying] The incense was itself an emblem of the prayers and praises of the people of God: see Psa. exli. 2; Rev. viii. 1. While, therefore, the 7z¢e is performing by the priest, the people are employed in the thing signified. Happy the people who attend to the spirit as well as the letter of every Divine institution! Incense was burnt twice a day in the temple, in the morning and in the evening, Exod. xxx. 7, 8; but the evangelist does not specify the time of the day in which this trans- action took place. It was probably in the morning. Verse 11. There appeared—an angel of the Lord] There had been neither prophecy nor angelic ministry vouchsafed to this people for about 400 years. But now, as the Sun of righteousness is about to arise upon them, the day-spring from on high visits them, that they may be prepared for that kingdom of God which 1 An angel fortells the i Νὰ 12 And when Zacharias saw him, An. Olymp. Phe was troubled, and fear fell CXCIL 3. upon him. 13 But the angel said unto him, Fear not, Zacharias : for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and 4 thou shalt call his name John. P Judg. vi. 22; xiii. 22; Dan. x. 8; ver. 29; chap. ii. 9; Acts x. 4; Rev. i. 17. 4 Ver. 60, 63. was at hand. Every circumstance here is worthy of remark: 1. That an angel should now appear, as such a favour had not been granted for 400 years. 2. The person to whom this angel was sent—one of the priests. The sacerdotal office itself pointed out the Son of God till he came : by him it was to be completed, and in him it was to be eternally established :— Thou art a priest Sor ever, Psa. ex. 4. 3. The place in which the angel appeared—Jerusalem ; out of which the word of the Lord should go forth, 158. ii. 3, and not at Hebron, in the hill country of Judea, where Zacharias lived, ver. 39, which was the ordinary residence of the priests, Josh. xxi. 11, where there could have been few wit- nesses of this interposition of God, and the effects pro- duced by it. 4. The place where he was when the angel appeared to him—in the temple, which was the place where God was to be sought; the place of his residence, and a type of the human nature of the blessed Jesus, John ii. 21. 5. The time in which this was done—the solemn hour of public prayer. God has always promised to be present with those who call upon him. When the people and the priest go hand in hand, and heart with heart, to the house of God, the angel of his presence shall surely accompany them, and God shall appear among them. 6. The employ- ment of Zacharias when the angel appeared—he was burning incense, one of the most sacred and myste- rious functions of the Levitical priesthood, and which typified the intercession of Christ: confer Heb. vii. 25, with chap. ix. 24. 7. The long continued and publicly known dumbness of the priest, who doubted the word thus miraculously sent to him from the Lord: a solemn intimation of what God would do to all those who would not believe in the Lord Jesus. Every mouth shall be stopped. Verse 12. Zacharias—was troubled] Or, confounded at his sudden and unexpected appearance ; and fear fell upon him, \est this heavenly messenger were come to denounce the judgments of God against a faithless and disobedient people, who had too long and too well merited them. Verse 13. Thy prayer is heard] This probably re- fers, Ist, to the frequent prayers which he had offered to God for a son; and 2dly, to those which he had offered for the deliverance and consolation of Israel. They are all heard—thou shalt have a son, and Israel shall be saved. If fervent faithful prayers be not im- mediately answered, they should not be considered as fost ; all such are heard by the Lord, are registered in heaven, and shall be answered in the most effectual ~way, and in the best time. Answers to prayer are to be received by faith ; but faith should not only accom- 1 CHAP. I. birth of John the Baptist. 14 And thou shalt have joy and ΑΝ 3999, gladness ; and * many shall rejoice Ἐπ Oty. at his birth. ee 15 For he shall be great in the sight of the Lord, and " shall drink neither wine nor strong drink ; and he shall be filled with the Holy Ghost, t even from his mother’s womb. ¥ Ver. 58.—* Num. vi. 3; Judg. xiii. 4; chap. vii. 33——t Jer 1.5; Gal. 1. 15. pany prayer while offered on earth, but follow it all its way to the throne of grace, and stay with it before the throne till dismissed with its answer to the waiting soul. Thou shalt call his name John.| Yor the proper ex- position of this name, see on Mark i. 4. Verse 14. Thou shalt have joy, &c.|] Esa: xapa cot, He will be joy and gladness to thee. A child of prayer and faith is likely to be a source of comfort to his parents. Were proper attention paid to this point, there would be fewer disobedient children in the world ; and the number of broken-hearted parents would be lessened. But what can be expected from the majority of matrimonial connections, connections begun without the fear of God, and carried on without his love. Many shall rejoice at his birth.| He shall be the minister of God for good to multitudes, who shall, through his preaching, be turned from the error of their ways, and converted to God their Saviour. Verse 15. He shall be great in the sight of the Lord| That is, before Jesus Christ, whose forerunner he shall be; or he shall be a truly great person, for so this form of speech may imply. Neither wine nor strong drink] Svxepa, i. e. all fer- mented liquors which have the property of intoxicating, or producing drunkenness. The original word σίκερα, sikera, comes from the Hebrew, Ἴ2Φ shakar, to ine- briate. ‘Any inebriating liquor,” says St. Jerome, (Epis. ad Nepot.) “is called sicera, whether made of corn, apples, honey, dates, or any other fruits.” One of the four prohibited liquors among the East Indian Moslimans is called sikkir. “ Sikkiris made by steeping fresh dates in water till they take effect in sweetening it: this liquor is abominable and unlawful.” Hepaya, vol. iv. p. 158. Probably this is the very liquor re- ferred to in the text. In the Institutes of Menu it is said, “ Inebriating liquor may be considered as of three principal sorts: that extracted from dregs of sugar, that extracted from bruised rice, 2nd that extracted from the flowers of the madhuca: as one, so are all; they shall not be tasted by the chief of the twice-born.” Chap. xi. Inst. 95. Twice-born is used by the Brah- mins in the same sense as being orn again is used by Christians. It signifies a spiritual regencration. From this word comes our English term cyder, or sider, a beverage made of the fermented juice of ap- ples. See the note on Ley. x. 9. Shall be filled with the Holy Ghost] Shall be Di- vinely designated to this particular office, and qualified for it, from his mother’s womb—from the instant of his birth. One MS., two versions, and four of the primitive fathers read ev ty κοιλίᾳ, IN the womb of ius mother—intimating that even before he should be 357 The character of John A: 16" -And.many of the children of An. Olymp. Israel shall he turn to the Lord EXON * their God. ' 17 ¥ And he shall go before him in the spirit and power of Elias, τ to turn the hearts of the fathers to the children, and the disobedient * to the wisdom of the just ; to make ready a people prepared for the Lord. 18 § And Zacharias said unto the angel, y Whereby shall I know this? for I am an old man, and my wife well stricken in years. 19 And the angel answering said unto him, 4 Mal. iv. 5, 6. ¥ Mal. iv. 5; Matt. xi. 14; Mark ix. 12. w Ecclus. xlviii. 10.——* Or, by. born into the world the Holy Spirit should be commu- nicated to him. Did not this take place on the salu- tation of the Virgin Mary ’—and is not this what is intended, ver. 441 Τὸ be filled with the Holy Ghost, implies having the soul influenced in all its powers, with the illuminating, strengthening, and sanctifying energy of the Spirit. Verse 16. Many of the children of Israel shall he turn] See this prediction fulfilled, chap. iii. ver. 10-18. Verse 17. He shall go before him] Jesus Christ, in the spirit and power of Elijah; he shall resemble Elijah in his retired and austere manner of life, and in his zea_ for the truth, reproving even princes for their crimes; compare 1 Kings xxi. 17-24, with Matt. xiv. 4. It was on these accounts that the Prophet Malachi, chap. iv. 6, had likened John to this prophet. See also Isa. xl. 3; and Mal. iv. 5, 6. To turn the hearts of the fathers] Gross ignorance had taken place in the hearts of the Jewish people ; they needed a Divine instructer: John is announced as such; by his preaching and manner of life, all classes among the people should be taught the nature of their several places, and the duties respectively in- cumbent upon them. See chap. iii. 10, &e. In these things the greatness of John, mentioned ver. 15, is pointed out. Nothing is truly great but what is so in the sight of God. John’s greatness arose: Ist. From the plenitude of God’s Spirit which dwelt in him. 2. From his continual self-denial, and taking up his cross. 3. From his ardent zeal to make Christ known. 4. From his fidelity and courage in rebuking vice. 5. From the reformation which he was the instrument of effecting among the people; reviving among them the spirit of the patriarchs, and preparing their hearts to receive the Lord Jesus. To turn the hearts of the fathers to their children. By a very expressive figure of speech, Abraham, Isaac, and Jacob, and the rest of the patriarchs, are represented here as having their hearts alienated from the Jews, their children, because of their unbelief and disobe- dience ; but that the Baptist should so far sueceed in converting them to the Lord their God, that these holy men should again look upon them with delight, and acknowledge them for their children. Some think that by the children, the Gentiles are meant, and by the fathers, the Jews. 308 ST. LUKE. the Baptist foretola. Tam 7*Gabriel, that stand in the ΑἿΝ 3999. presence of God; and am sent to An. Olymp. CXCIL. 3. speak unto thee, and to show thee ———— these glad tidings. 20 And, behold, *thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. 21 And the people waited for Zacharias, and marvelled that he tarried so long in the temple. y Gen. xvii. 17. Z Tan. vill. 16; ix. 21, 22,23; Matt. xviii. 10; Heb. i. 14.—— Ezek. 11. 26; xxiv. 27. The disobedient] Or unbelieving, ἀπειθεῖς, the per- sons who would no longer credit the predictions of the prophets, relative to the manifestation of the Messiah. Unbelief and disobedience are so intimately connected, that the same word in the sacred writings often serves for both. Verse 18.: Whereby shall I know this?| All things are possible to God: no natural impediment can have any power when God has declared he will accomplish his purpose. He has a right to be believed on his own word alone; and it is impious, when we are convinced that it is his word, to demand a sign or pledge for its fulfilment. Verse 19. 7 am Gabriel] This angel is mentioned Dan. viii. 16; ix. 21. The original 59723 is exceed ingly expressive: it is compounded of 7112 geburah, and ὯΝ el, the might of the strong God. An angel with such a name was exceedingly proper for the oc casion; as it pointed out that all-prevalent power by which the strong God could accomplish every purpose, and subdue all things to himself. That stand in the presence of God] Thisis in allu- sion to the case of the prime minister of an eastern monarch, who alone has access to his master at all times ; and is therefore said, in the eastern phrase, to see the presence, or to be in the presence. From the allusion we may conceive the angel Gabriel to be in a state of high favour and trust before God. Verse 20. Thou shalt be dumb] Σιωπων, silent ; this translation is literal; the angel immediately ex- plains it, thou shalt not be able to speak. Dumbness ordinarily proceeds from a natural zmperfection or debility of the organs of speech; in this case there was no natural weakness or unfitness in those organs but, for his rash and unbelieving speech, szlence is imposed upon him by the Lord, and he shall not be able to break it, till the power that has silenced him gives him again the permission to speak! Let those who are intemperate in the use of their tongues be- hold here the severity and mercy of the Lord: nine months’ silence for one intemperate speech! Many, by giving way to the language of wnbelief, have lost the language of praise and thanksgzing for menths, if not years ! Verse 21. The people waited] The time spent in burning the incense was probahly about half an hour, Zacharias ts struck dumb. 22 And when he came out, he An, Olymp. could not speak unto them: and — they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. 23 And it came to pass, that, as soon as » the days of his ministration were accomplished, he departed to his own house. 24 4 And after those days, his wife Elisa- beth conceived, and hid herself five months, saying, 25 Thus hath the Lord dealt with me in the A. M. 3999. B. C. 6. CHAP. I. An angel 1s sent to Mary days wherein he looked on me, to 4.3999 ©take away my reproach among An. Olymp. ‘Sabie Ων 8 exces men. ease ae 26 9 And in the sixth month the eo ΟΊΑρΟΡ angel Gabriel was sent from God An. Olymp. CXCIIL 4 unto a city of Galilee, named Na- ———- zareth, 27 'To a virgin ὁ espoused to a man whose name was Joseph, of the house of David ; and the virgin’s name was Mary. 28 And the angel came in unto her, and said, 5 Hail, thou that art ‘highly favoured, © See 2 Kings xi. 5; 1 Chron. ix. 25.——* Gen. xxx. 23; Isa. iv. 1; liv. 1, 4.——4 Matt. i. 18; chap. ii. 4, 5. during which there was a profound slence, as the people stood without engaged in mental prayer. ΤῸ this there is an allusion in Rev. viii. 1-5. Zacharias had spent not only the time necessary for burning the incense, but also that which the discourse between him and the angel took up. Verse 22. They perceived that he had seen a vision] As the sanctuary was separated from the court by a great veil, the people could not see what passed ; but they understood this from Zacharias himself, who, ἣν διανευων, made signs, or nodded unto them to that purpose. Signs are the only means by which a dumb man can convey his ideas to others. Verse 23. As soon as the days of his ministration were accomplished] Each family of the priesthood officiated one whole week, 2 Kings xi. 17. There is something very instructive in the conduct of this priest; had he not loved the service he was engaged in, he might have made the loss of his speech a pretext for immediately quitting it. But as he was not thereby disabled from fulfilling the sacerdotal function, so he saw he was bound to continue till his ministry was ended; or till God had given him a positive dismission. Preachers who give up their labour in the vineyard because of some trifling bodily disorder by which they are afflicted, or through some inconvenience in outward circumstances, which the follower of a eross-bearing, crucified Lord should not mention, show that they either never had a proper concern for the honour of their Master or for the sal- vation of men, or else that they have lost the spirit of their Master, and the spirit of their work. Again, Zacharias did not hasten to his house to tell his wife the good news that he had received from heaven, in which she was certainly very much interested: the angel had promised that all his words should be ful- filled im their season, and for this season he patiently waited in the path of duty. He had engaged in the work of the Lord, and must pay no attention to any thing that was likely to mar or interrupt his religious service. Preachers who profess to be called of God to labour in the word and doctrine, and who abandon their work for filthy lucre’s sake, are the most con- temptible o. mortals, and traitors to their God. Verse 24. Hid herself five months] That she might fave the fullest proof of the accomplishment of God’s © Dan. ix. 23; x. 19.——f Or, graciously accepted, or, much graced ; see ver. 30. promise before she appeared in public, or spoke of her mercies. When a Hindoo female is pregnant of her first child, she avoids the presence of those with whom she was before familiar, as a point of delicacy. Verse 25. ΤῸ take away my reproach} As fruit- fulness was a part of the promise of God to his peo- ple, Gen. xvii. 6, and children, on this account, being considered as a particular blessing from heaven, Exod. xxiii. 26; Lev. xxvi. 9; Psa. cxxvii. 3; so barren- ness was considered among the Jews as a reproach, and a token of the disapprobation of the Lord. 1 Sam. i. 6. But see ver. 36. Verse 26. A city of Galilee] As Joseph and Mary were both of the family of David, the patrimonial estate of which lay in Bethlehem, it seems as if the family residence should have been in that city, and not in Nazareth; for we find that, even after the return from the captivity, the several families went to reside in those cities to which they originally belonged. See Neh. xi. 3. But it is probable that the holy family removed to Galilee for fear of exciting the jealousy of Herod, who had usurped that throne to which they had an indisputable right. See on chap ii. 39. Thus, by keeping out of the way, they avoided the effects of his jealousy. Verse 27. To a virgin espoused, &c.|] See on Matt. i. 18, and 23. The reflections of pious father Quesnel on this subject are worthy of serious regard. At length the moment is come which is to give a son to a virgin, a saviour to the world, a pattern to mankind, a sacrifice to sinners, a temple to the Divinity, and a new principle to the new world. This angel is sent from God, not to the palaces of the great, but to a poor maid, the wife of a carpenter. The Son of God comes to humble the proud, and to honour poverty, weakness, and contempt. He chooses an obscure place for the mystery which is most glorious to his huma- nity, its union with the Divinity; and for that which is most degrading (his sufferings and death) he will choose the greatest city! How far are men from such a conduct as this! Verse 28. And the angel came in unto her] Some think that all this business was transacted in a vision ; and that there was no personal appearance of the angel. When Divine visions were given, they are announced as such, in the sacred writings; nor can 359 The birth of Jesus foretold. A.M-4000. e the Lord is with thee; blessed An. Olymp. art thou among women. cxclll: 4 99 And when she saw him, ὃ she was troubled at his saying, and cast in her mind what manner of salutation this should be. 30 And the angel said unto her, Fear not, Mary; for thou hast found favour with God. 31 ‘And, behold, thou shalt conceive in thy womb, and bring forth a son, and * shalt call his name JESUS. 32 He shall be great, ! and shall be called the Son of the Highest; and ™ the Lord God & Judg. vi. 12.—— Ver. 12. 1158. vii. 14; Matt. i. 21. * Chap. ii. 21.——! Mark v. 7 ——™2 Sam. vii. 11, 12; Isa. ix. 6, 7; xvi. 5; Jer. xxii. 5; Psa. exxxii. 11; Rev. iii. 7. ST. LUKE. His character described shall give unto him the throne of 4,M #000 his father David : 33 "And he shall reign over the house of Jacob for ever; and of his king- dom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seemg I know not a man? 35 And the angel answered and said unto her, ° The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee ; therefore also that holy thing which shall be born of thee, shall be called ? the Son of God. a Dan. ii. 44; vii. 14, 27; Obad. 21; Mic, iv.7; John xii. 34; Heb. i. 8. © Matt. i. 20.—P Matt. xiv. 33; xxvi. 63,64; Mark i. 1; John i. 34; xx. 31; Acts vill. 37; Rom. i. 4. we with safety attribute any thing to a vision, where a Divine communication is made, unless it be specified as such in the text. Hail] Analogous to, Peace be to thee—May thou enjoy all possible blessings ! Highly favoured| As being chosen in preference to all the women upon earth, to be the mother of the Messiah. Not the mother of God, for that is blasphemy. The Lord is with thee} ‘Thou art about to receive the most convincing proofs of God’s peculiar favour towards thee. Blessed art thou among women.] That is, thou art favoured beyond all others. Verse 29. She was troubled at his saynmg] The glorious appearance of the heavenly messenger filled her with amazement ; and she was puzzled to find out the purport of his speech. Verse 31. Thou—shalt call his name JESUS.] See on Matt. i. 20, 21, and here, on chap. ii. 21, and John i. 29. Verse 32. He shall be great] Behold the greatness of the man Christ Jesus: 1st. Because that human nature that should be born of the virgin was to be united with the Divine nature. 2dly. In consequence of this, that human nature should be called in a pecu- liar sense the Son of the most high God; because God would produce it in her womb without the inter- vention of man. 3. He shall be the everlasting Head and Sovereign of his Church. 4thly. His government and kingdom shall be eternal. Revolutions may destroy the kingdoms of the earth, but the powers and gates of hell and death shall never be able to destroy or injure the kingdom of Christ. His is the only dominion that shall never have an end. The angel seems here to refer to Isa. ix. 7; xvi. 5; Jer. xxiii. 5; Dan. ii. 44; vii. 14 All which prophecies speak of the glory, extent, and perpetuity of the evangelical kingdom. ‘The kingdom of grace and the kingdom of glory form the endless government of Christ. Verse 33. The house of Jacob] Alt who belong to the twelve tribes, the whole Israelitish people. Verse 34. Seeing I know not aman] Or, husband. As she was only contracted to Joseph, and not as yet married, she knew that this conception could not have yet taken place; and she modestly inquires by what 360 means the promise of the angel is to be fulfilled in order to regulate her conduct accordingly. Verse 35. The Holy Ghost shall come upon thee} This conception shall take place suddenly, and the Holy Spirit himself shall be the grand operator. The power, δυναμις, the miracle-working power, of the Most High shall overshadow thee, to accomplish this purpose, and to protect thee from danger. As there is a plain allusion to the Spirit of God brooding over the face of the waters, to render them prolific, Gen. i. 2, I am the more firmly established in the opinion advanced on Matt. i. 20, that the rudiments of the hu- man nature of Christ was a real creation in the womb of the virgin, by the energy of the Spirit of God. Therefore also that holy thing (or person)—shall be called the Son of God.] We may plainly perceive here, that the angel does not give the appellation of Son of God to the Divine nature of Christ ; but to that holy person or thing, τὸ &y.ov, which was to be born of the virgin, by the energy of the Holy Spirit. The Divine nature could not be born of the virgin; the human nature was born of her. The Divine nature had no beginning ; it was God manifested in the flesh, 1 Tim. iti. 16; it was that Word which being in the beginning (from eternity) with God, John i. 2, was afterwards made flesh, (became manifest m human nature,) and tabernacled among us, Johni. 14. Of this Divine nature the angel does not particularly speak here, but of the tabernacle or shrine which God was now preparing for it, viz. the holy thing that was to be born of the virgin. Two natures must ever be distinguished in Christ: the human nature, in refer- ence to which he is the Son of God and inferior to him, Mark xiii. 32; John v. 19; xiv. 28, and the Devine nature which was from eternity, and equal to God, John i. 1; x. 30; Rom. ix. 5; Col. i. 16-18. It is true, that to Jesus the Christ, as he appeared among men, every characteristic of the Divine nature is some- times attributed, without appearing to make any dis- tinction between the Divine and human natures; but is there any part of the Scriptures in whieh it is plarnly said that the Divine nature of Jesus was the Son a7 God? Here, I trust, I may be permitted to say, with all due respect for those who differ from me, that the doctrine of the eternal Sonship of Christ is, in my 1 Mary visits her A.M. 4000. 36. And, behold, thy cousin Elisa- An: Olymp. beth, she hath also conceived a son ΟΧΘΗΙ * in her old age; and this is the sixth month with her, who was called barren. 37 For ¢with God nothing shall be im- possible. 38 And Mary said, Behold the handmaid of the Lord ; be it unto me according to thy word. And the angel departed from her. 39 Ἵ And Mary arose in those days, and CHAP. I. cousin Elisabeth went into the hill country with 4,M/,100. haste, ‘into a city of Juda; An, Olymp. 40 And entered into the house οἵ. Zacharias, and saluted Elisabeth. 41 And it came to pass, that, when Elisa beth heard the salutation of Mary, the babe leaped in her womb ; and Elisabeth was filled with the Holy Ghost : 42 And she spake out with a loud voice, and said, * Blessed art thou among women, 4Gen. xviii. 14; Ter. xxxil. 17; Zech. viii. 6; Matt. xix. 26; Mark x. 27; chap. xviii. 27; Rom. iv. 21. τ Joshua xxi. 9, 10, 11——* Verse 28; Judges v. 24 opinion, anti-scriptural, and highly dangerous. This doctrine I reject for the following reasons :— Ist. I have not been able to find any express decla- ration in the Scriptures concerning it. Qdly. If Christ be the Son of God as to his Divine nature, then he cannot be efernal; for son implies a father ; and father implies, in reference to son, prece- dency in time, if not in nature too. Father and son imply the idea of generation; and generation implies a time in which it was effected, and time also antece- dent to such generation. 3dly. If Christ be the Son of God, as to his Divine nature, then the Father is of necessity prior, conse- quently superior to him. 4thly. Again, if this Divine nature were begotten of the Father, then it must be in ¢ime ; i. e. there was a period in which it did not exist, and a period when it began to exist. This destroys the eternity of our blessed Lord, and robs him at once of his Godhead. 5thly. To say that he was degolten from all eternity, is, in my opinion, absurd; and the phrase eternal Son 1s a positive self-contradiction. Ererniry is that which has had no beginning, nor stands in any refer- ence to TIME. Son supposes time, generation, and father ; and time also antecedent to such generation. Therefore the conjunction of these two terms, Son and eternity is absolutely impossible, as they imply essen- tially different and opposite ideas. The enemies of Christ’s Divinity have, in all ages, availed themselves of this incautious method of treat- ing this subject, and on this ground, have ever had the advantage of the defenders of the Godhead of Christ. This doctrine of the eternal Sonship destroys the deity of Christ; now, if his deity be taken away, the whole Gospel scheme of redemption is ruined. On this ground, the atonement of Christ cannot have been of infinite merit, and consequently could not purchase pardon for the offences of mankind, nor give any right to, or possession of, an eternal glory. The very use of this phrase is both absurd and dangerous; therefore let all those who value Jesus and their salvation abide by the Scriptures. This doctrine of the eternal Son- ship, as it has been lately explained in many a pam- phlet, and many a paper in magazines, I must and do consider as an awful heresy, and mere sheer Arianism ; which, in many cases, has terminated in Socinianism, and that in Deism. From such heterodoxies, and their abettors, may God save his Church! Amen! Verse 36. Thy cousin Elisabeth] Thy kinswoman, 1 ovyyevne. As Elisabeth was of the tribe of Levi, ver. 5, and Mary of the tribe of Judah, they could not be relatives but by the mother’s side. She hath also concewed| And this is wrought by the same power and energy through which thow shalt conceive. Thus God has given thee a proof and pledge, in what he has done for Elisabeth, of what he will do for thyself; therefore, have faith in God. Who was called barren.| It is probable that Elisa- beth got this appellative by way of reproach; or to distinguish her from some other Elisabeth also well known, who had been blessed with children. Perhaps this is the reproach which Elisabeth speaks of, ver. 25, her common name among men, among the people who knew her, being Elisabeth the barren. Verse 37. For with God nothing shall be impos- sible.| Q@Words of the very same import with those spoken by the Lord to Sarah, when he foretold the birth of Isaac, Gen. xviii. 14, Zs any thing too hard for the Lord? As there can be no doubt that Mary perceived this allusion to the promise and birth of Isaac, so she must have had her faith considerably strengthened by reflecting on the intervention of God in that case. Verse 38. Behold the handmaid of the Lord] | fully credit what thou sayest, and am perfectly ready to obey thy commands, and to accomplish all the pur- poses of thy grace concerning me. It appears that at the instant of this act of faith, and purposed obe- dience, the conception of the immaculate humanity ot Jesus took place ; and it was pone unto her according to his word. See ver. 35. Verse 39. In those days| As soon as she could conveniently fit herself out for the journey. Hill country| Hebron, the city of the priests, Josh xxi. 11, which was situated in the tribe of Judah, about forty miles south of Jerusalem, and upwards of seventy from Nazareth. With haste] This probably refers to nothing else than the earnestness of her mind to visit her relative Elisabeth, and to see what the Lord had wrought for her. Verse 41. Elisabeth was filled with the Holy Ghost.} This seems to have been the accomplishment of the promise made by the angel, ver. 15, He shall be filled with the Holy Ghost, even from his mother’s womb. The mother is filled with the Holy Spirit, and the child in her womb becomes sensible of the Divine in- fluence. Verse 42. Blessed art thou among women] Repeat- 361 Mary's hymn of praise, A, M400. and blessed is the fruit of thy {ΠΣ Wome. ste --΄ 43 And whence 15 this to me, that the mother of my Lord should come to me 7 44 For, lo, as soon as the voice of thy salu- tation sounded in mine ears, the babe leaped in my womb for joy. 45 And blessed zs she t that believed; for there shall be a performance of those things which were told her from the Lord. 46 9 And Mary said, * My soul doth mag- nify the Lord, ST, LUKE. commonly called the Magnificat 47 And my spirit hath rejoiced 4,M-100° in God my Saviour. 48 For ¥ he hath regarded the low estate of his hand-maiden: for, behold, from henceforth τ΄ all generations shall call me blessed. 49 For he that is mighty * hath done to me great things ; and ¥ holy is his name. 50 And 7 his mercy zs on them that fear him, from generation to generation. 51 * He hath showed strength with his arm; *he hath scattered the proud in the imagina- tion of their hearts. An. Olymp. CXCIIL 4. t Or, which believeth that there. ἃ] Sam. ii. 1; Psa. xxxiv. 2,3; xxxv. 9; Hab. iii. 18. ¥] Sam. i.11; Psa. exxxviii. 6. w Mal. iii. 12; chap. xi. 27——* Psa. Ixxi. 19; exxvi. 2, 3. Υ Psa. cxi. 9. z Gen, xvii. 7; Exod. xx. 6; Psa. ciii. 17, 18. a Psa. xcviii. 1; exvili. 15; Isa. xl. 10; li. 9; 111. 10——» Psa xxxill. 10; 1 Pet. v. 5. ing the words of the angel, ver. 28, of which she had probably been informed by the holy virgin, in the present interview. Verse 43. The mother of my Lord] The prophetic spirit, which appears to have overshadowed Elisabeth, gave her a clear understanding in the mystery of the birth of the promised Messiah. Verse 45. Blessed is she that believed; for there shall be, &e.| Or, Blessed is she who hath believed that there shall be, &c. 'This I believe to be the proper arrangement of the passage, and is thus noticed in the marginal reading. Faith is here represented as the foundation of true happiness, because it receives the fulfilment of God’s promises. Whatever God has promised, he intends to perform. We should believe whatever he has spoken—his own authority is a suf- ficient reason why we should believe. Let us only be convinced that God has given the promise, and then implicit faith becomes an indispensable duty: in this case not to believe implicitly would be absurd and un- reasonable—God wil perform his promise, for HE can- not lie. Verse 46. And Mary said) Two copies of the Itala, and some books mentioned by Origen, give this song to Elisabeth. It is a counterpart of the song of Hannah, as related in 1 Sam. ii. 1-10. This is allowed by many to be the first piece of poetry in the New Testament ; but the address of the angel to Zacharias, ver. 13-17, is delivered in the same way; so is that to the virgin, ver. 30-33, and so also is Elisabeth’s answer to Mary, ver. 42-45. All these portions are easily reducible to the hemistich form in which the Hebrew poetry of the Old Testa- ment is found in many MSS., and in which Dr. Ken- nicott has arranged the Psalms, and other poetical parts of the Sacred Writings. See his Hebrew Bible. My soul doth magnify the Lord| The verb peya- Avvew, Kypke has proved, signifies to celebrate with words, to extol with praises. This is the only way in which God ean be magnified, or made great; for, strietly speaking, nothing can be added to God, for he is infinite and eternal; therefore the way to magnify him is to show forth and celebrate those acts in which he has manifested his greatness. Verse 47 My spirit hath rejoiced] Exulted. These 362 words are uncommonly emphatical—they show that Mary’s whole soul was filled with the Divine influence, and wrapped up in God. Verse 48. He hath regarded| Looked favourably &c., ἐπεβλεψεν. In the most tender and compassionate manner he has visited me in my humiliation, drawing the reasons of his conduct, not from any excellence in me, but from his own eternal kindness and love. All generations shall call me blessed.| This was the character by which alone she wished to be known ; viz. The blessed or happy virgin. What dishonour do those do to this holy woman, who give her names and characters which her pure soul would abhor ; and which properly belong to GOD her Saviour! By her vota- ries she is addressed as Queen of Heaven, Mother of God, &c., titles both absurd and blasphemous. Verse 49. He that 1s mighty hath done to me great things] Or, miracles, μεγαλεια. As God fills her with his goodness, she empties herself to him in praises , and, sinking into her own nothingness, she ever con- fesses that God alone is all in all. Holy is his name] Probably the word which Mary used was DN chesed, which though we sometimes translate holy, see Psa. Ixxxvi. 2; exlv. 17, yet the proper meaning is abundant goodness, exuberant kind- ness; and this well agrees with the following clause. Verse 50. His mercy is on them that fear him] His exuberant kindness manifests itself in acts of merey to all those who fear or reverence his name ; and this is continued from generation to generation, because he is abundant in goodness, and because he delighteth in mercy. This is a noble, becoming, and just character of the God of the Christians ; a being who delights in the salvation and happiness of ail his creatures, be- cause his name is mercy, and his nature love. Verse 51. He hath showed strength] Or, He hath gained the victory, ἐποίησε κρατος. The word κρατὸς is used for victory, by Homer, Hesiod, Sophocles, Euripides, and others. With his arm] Grotius has well observed, that God’s efficacy is represented by his finger, his great power by his hand, and his omnipotence by his arm. The plague of lice was the finger of God, Exod. vii. 18. The plagues in general were wrought by his hand, Exod. iii. 20. And the destruction of Pharaoh’s host 1 Mary's hymn of praise. CHAP. I. John Baptist is born. wee 52 °He hath put down the} 56 And Mary abode with her 4,M/ 1000. An. ΟἹ mighty from their seats, and exalt-| about three months, and returned to An. Sims CXCIIL & Ἵ ΟΧΟΙΙΙ. 3ἃ them of low degree. 53 4 He hath filled the hungry with good things aii the rich he hath sent empty away. 54 He natk holpen his servant Israel, ° in remembrance of his mercy ; 55 £ As he spake to our fathers, to Abraham, and to his seed for ever. - her own house. ——s 57 Ἵ Now Elisabeth’s full time came that she should be delivered ; and she brought forth a son. 58 And her neighbours and her cousins heard how the Lord had showed great mercy upon her; and § they rejoiced with her. ©] Sam. 11. 6, &e.; Job v. 11; Psa. exiii. 6. ——41 Sam. ii. 5; Psa. xxxiv. 10. © Psa. xevill. 3; Jer. xxxi. 3, 20. in the Red Sea, which was effected by the omnipo- tence of God is zalled the act of his arm, Exod. xv. 16. He hatn scattered] Aceckopricev, hath scattered abroad; as a whirlwind seatters dust and chaff. The v-zud' Or haughty, ixepngavove ; from ὑπερ anove anu oa vw I show—the haughty men, who wish to oe notcea 1t preference to all others, and feel sove- reizr vontemp: for all but themselves. These God scatters abroai—instead of being in his sight, as in their own, the most excellent of the earth, he treats them as straw, stubble, chaff, and dust. In the imagination of their hearts.| While they are forming their insolent, proud, and oppressive pro- jects—laying their plans, and imagining that accom- plishment and success are waiting at their right hand, the whirlwind of God’s displeasure blows, and they and their machinations are dissipated together. Verse 52. He hath put down the mighty from their seals} Or, He hath taken down potentates from their thrones. This probably alludes to the removal of Saul from the throne of Israel, and the establishment of the kingdom in the person and family of David. And as Mary spoke prophetically, this saying may also allude to the destruction of the kingdom of Satan and his allies, and the final prevalence of the kingdom of Christ. Verse 53. Filled the hungry—the rich he hath sent empty away.) God is here represented under the no- tion of a person of unbounded benevolence, who is daily feeding multitudes at his gates. The poor and the rich are equally dependent upon him; to the one he gives his affluence for a season, and to the other his daily bread. The poor man comes through a sense of his want to get his daily support, and God feeds him; the rich man comes through the lust of gain, to get more added to his abundance, and God sends him empty away—not znly gives him nothing more, but often deprives him of that which he has, because he has not improved it to the honour of the giver. There is an allusion here, as in several other parts of this song, to the case of Hannah and Peninah, as related 1 Sam. i. 2, &e.; 11. 1-10. Verse 54. He hath holpen (supported, αντελαβετο] 4is servant Israel] Israel is here represented as fall- wg, and the Lord comes speedily in and props him up. The house of David was now ready to fail and rise no more; Jesus, being born of the very last branch of the regal line, revived the family, and restored the do- mninion. In remembrance of his mercy] By mercy, the cove- nant whics God made with Abraham, Gen xv. 18, is 1 f Gen. xvii. 19; Psa. cxxxii. 11; Romans xi. 28; Gal. iii. 16. & Ver. 14. intended; which covenant proceeded from God's eter- nal merey, as in it salvation was promised to all the nations of the earth. See Gen. xvii. 19, and xxii. 18, and this promise was, in one form or other, given to all the fathers, ver. 55. This song properly consists of three parts. 1. In the first part Mary praises God for what he had done for herself, ver. 46-50. 2. In the second, she praises him for what he had done, and would do, against the oppressors of his peo- ple, ver. 51-53. 3. In the third, she praises him for what he had done, and would do, for his Church, ver. 53-56. Verse 56. And Mary abode with her about three months] According to some, the departure of Mary from Hebron must have been but a few days before the birth of John; as nine months had now elapsed since Elisabeth’s conception; see ver. 36. Hence it immediately follows :— Verse 57. Now Elisabeth's full time came, &e.] But, according to others, we are to understand the three months of Mary’s visit as preceding the birth of John, which would complete the time of Elisa- beth’s pregnancy, according to verse 36. and the only difficulty is to ascertain whether Mary went im- mediately to Hebron after her salutation, or whether she tarried nearly three months before she took the journey. Verse 58. And her neighbours and her cousins—- rejoiced with her.| Because sterility was a reproach ; and they now rejoiced with their relative, from whom that reproach was now rolled away. ΤῸ rejoice with those whom God has favoured, and to congratulate them on the advantages which he has granted to them, is a duty which humanity, charity, and religion call upon us to fulfil. 1. It is a duty of humanity, which should be punc- tually performed. We are all members of each other, and should rejoice in the welfare of the whole. He who rejoices in his neighbour’s prosperity increases his neighbour’s happiness, and gets an addition to his own. 2. It is a duty which charity or brotherly love re- quires us to perform with sincerity. In the polite world, there is no duty better fulfilled in word than this is; but sincerity is utterly banished, and the giver and receiver are both convinced that compli ments and good wishes mean—nothing. He who does not endeavour to take a sincere part in his neighbour’s prosperity will soon feel ample punish- ment in the spirit of jealousy and envy. 363 John is circumcised. A.M. 4000. 69. And it came to pass, that * on An. Olymp. ee the eighth day they came to circum- ——— — cise the child; and they called him Zacharias, after the name of his father. 60 And his mother answered and said, * Not so; but he shall be called John. 61 And they said unto her, There is none of thy kindred that is called by this name. 4 Gen. xvii. 12; Lev. xii. 3 ——i Ver. 13. ST. LUKE. Zacharias’s speech restored 62 And they made signs to his fa- ee ther, how he would have him called. An. Olymp. 63 And he asked for a writing pe table, and wrote, saying, * His name is John. And they marvelled all. 64 !And his mouth was opened immedi- ately, and his tongue loosed, and he spake, and praised God. k Ver. 13.— Ver. 20. 3. It is a duty of religion, which should be ful- filled with piety. These neighbours and relatives saw that God had magnified his mercy towards Eli- sabeth, and they acknowledged Ais hand in the work. God is the dispenser of all good—he distributes his favours in mercy, judgment, and justice. Let us honour him in his gifts; and honour those, for his sake, who are objects of his favour. The society of believers are but one body ; the talents, &c., of every individual are profitable to the whole community ; at least none are deprived of a share in the general wel- fare, but those who, through jealousy or envy, refuse to rejoice with him towards whom God hath magnified his mercy. Verse 59. On the eighth day they came to circum- cise] See an account of this institution in the note on Gen. xvii. 10-14. | Had circumcision been essential to an infant’s salvation, God would not have ordered it to be delayed to the eighth day, because, in all countries, multitudes die before they arrive at that age. Baptism, which is generally allowed to have been substituted for circumcision, is no mere reces- sary to the salvation of an infant than circumcision was. Both are signs of the covenant—circumcision, of the putting away the impurity of the flesh; and baptism, of the washing of regeneration, and renew- ing of the Holy Ghost, producing the answer of a good conscience towards God. Confer 1 Pet. iii. 21, with Tit. iii. 5. This should never be neglected: it is a sign and token of the spiritual grace. They called him Zacharias} Among the Jews, the child was named when it was circumcised, and ordi- narily the name of the father was given to the first- born son. Verse 60. Not so; but he shall be called John.] This is the name which the angel desired should he given him, ver. 13, and of which Zacharias by writing had informed his wife. There is something very re- markable in the names of this family. Zachariah, IDI the memory or memorial af Jehovah; \7* yeho, at the end of the word, being contracted for ΠῚ Ye- hovah, as in many other names. Elisabeth, nawrds the Sabbath or rest of my strong God: names proba- bly given them by their parents, to point out some re- markable circumstance in their conception or birth. And John, which should always be written Jeho- chanan or Yehochanan, {in the grace or mercy of Jehovah: so named, because he was to go before and proclaim the God of all grace, and the mercy granted through him to a lost world. See John i. 29; see also chap. iii. 16, and Mark i. 4. Verse 61. None of thy kindred) As the Jewish 364 [πὰ τῷ Zacharias.” tribes and families were kept sacredly distinct, it appears the very names of the ancestors were con- tinued among their descendants, partly through reve- rence for them, and partly to avoid confusion in the genealogical tables, which, for the sake of distinguish- ing the inheritances, were carefully preserved in each of the families. It seems to be on this account that the neighbours and relatives objected to a name which had not before existed in any branch of the family. Verse 62. They made signs to his father] Who, it appears from this, was deaf as well as dumb; other- wise they might have asked him, and obtained his answer in this way. Verse 63. A writing table] ἹΠινακιδιον, a tablet, a diminutive of πεναξ, a table. ‘The boys in Barbary are taught to write upon a smooth thin board, slightly daubed over with whiting, which may be rubbed off or renewed at pleasure. Such probably (for the Jewish children use the same) was the little board, or writ- ing table, as we render it Luke i. 63, that was called Shaw’s Travels, p. 194. My old MS. consiaais tite ποις τξὰ Xeaning the instrument of writing, rather tnan the tablet on which he wrote: anv be ayinge a ponntel, wroot sevinge, Joon is his naire, A thin board, made out of the pine tree, smeared over with wax, was used among the ancients; and to | this the Anglo-Saxon version seems to refer, as it translates πινακίδιον, pexbnede, a wax board or cloth. An intelligent friend has suggested a different mode of reading the 62nd and 63rd verses: v. 62. And they asked his father how he would have him called? V.63. And he made signs for a writing table and wrote, His name is John :—* For,” says my friend, “the 64th verse proves his mouth was not opened, neither jis tongue loosed, till after the child was named; therefore he could not ask for the table ; and it is more reasonable that he, being dumb, should make signs, than that those should who had the use of their tongues.” But, howsoever ingenious this may be, neither the words of the Greek text, nor their construction, will bear this version. Verse 64. The latter clause of the preceding verse should be joined with the beginning of this, as follows : And they marvelled all, for his mouth was opened, ὅς. Every person must see the propriety of putting this clause, And they marvelled all, to the beginning of the 64th verse, instead of leaving it at the end of the 63rd, as in the common version. The people did not wonder because Zacharias said, He shall be called John ; but because he himself was that instant restor- ed to the use of his speech. 1 ~ Fear falls upon the people. 65 And fear came on all that An, Olymp. dwelt round about them: and all CXCIIL 4. : é ——_— these ™ sayings were noised abroad throughout all ἃ the hill country of Judea. 66 And all they that heard them ° laid them up in their hearts, saying, What manner of A. M. 4000. B.C.5 m Or, things ——® Ver. 39. ©Chap. ii. 19, 51.——P Gen. xxxix. 2; Psa. Ixxx. 17; Ixxxix. 21; Acts xi. 21. And he spake, and praised God.] In his nine months’ silence, he had learned the proper use of his tongue; and God, whose power was discredited by it, is now magnified. Happy they who, in religious mat- ters, only break silence in order to speak of the loving- kindness of the Lord ! Verse 65. And fear came] Seeing what they might have thought a paralytic affection so suddenly and effectually healed. of80ce—This word certainly means in several places, religious fear or reverence ; and in this sense it is used Acts ix. 31; Rom. iii. 18; xiii. 7; 1 Pet. i. 17; ii. 18; iii. 2. The meaning of it here is plainly this: The inhabitants of Hebron and its environs, who were well acquainted with the cir- cumstances of Zacharias and Elisabeth, perceived that God had in a remarkable manner visited them; and this begot in their minds a more than ordinary reve- rexce for the Supreme Being. Thus the salvation of one often becomes an instrument of good to the souls of many. The inhabitants of this hill country seem to have been an open, honest-hearted, generous peo- ple ; who were easily led to acknowledge the interpo- sition of God, and to rejoice in the comfort and wel- fare of each other. The people of the country are more remarkable for these qualities than those in towns and cities. The latter, through that evil communica- tion which corrupts good manners, are generally pro- fligate, selfish, regardless of God, and inattentive to the operation of his hands. Verse 66. What manner of child shall this be ἢ As there have been so many extraordinary things in his conception and birth, surely God has designed him for some extraordinary purpose. These things they laid up in their heart, patiently waiting to see what God would work. The hand of the Lord was with him.] God defend- ed and prospered him in all things, and the prophetic spirit began to rest upon him. Verse 67. Zacharias—prophesied] The word pro- phesy is to be taken here in its proper acceptation, for the predicting or foretelling future events. Zacharias speaks, not only of what God had already done, but also of what he was about to do, in order to save a lost world. Verse 68. Blessed be the Lord God of Israel ; for, &e.] Zacharias praises God for two grand benefits which he had granted to his people. 1. He has visited them. 2. He has ransomed them. 1. He speaks by the spirit of prophecy, which calls things that are not, as though they were; because they are absolutely determined by the Most High, and shall be all fulfilled in their season. God visits his people in the incarnation of Jesus Christ ; therefore this Christ 1 CHAP. I. The song of Zacharwas And ? the hand Se An. Olymp. ΟΧΟΗ͂Ι. 4 child shall this be ! of the Lord was with him. 67 % And his father Zacharias 4 was filled with the Holy Ghost, and prophesied, saying, 68 τ Blessed be the Lord God of Israel; for * he 4 Joel ii. 28.——" 1 Kings i. 48; Psa. xli. 13; Ixxii. 18; evi. 48 3 Exod. ili. 16; iv. 31; Psa. cxi. 9; chap. vii. 16. is called by him, Kupioc ὁ Θεος, Jehovah the God of Israel. Here the highest and most glorious character of the Supreme Being is given to Christ. 2. This God redeems his people: it is for this end that he visits them. His soul is about to be made a sacrifice for sin: he becomes flesh, that he may suffer and die for the sin of the world. God, by taking upon him the nature of man, has redeemed that nature from eternal ruin. He hath—redeemed] Exoujce λυτρωσιν, he hath made a ransom—laid down the ransom price. Avtpow sig- nifies particularly to ransom a captive from the enemy, by paying a price. ‘The following remarkable passage from Josephus, Ant. b. xiv. c. 14, sect. 1, fully illus- trates this meaning of the original. ‘“ Herod, not knowing what had happened to his brother, hastened λυτρωσασϑαι, to ransom him from the enemy, and was willing to pay λυτρον ὑπερ αὐτου, a ransom for him, to the amount of three hundred talents.” Sinners are fallen into the hands of their enemies, and are captives to sin and death. Jesus ransoms them by his own blood, and restores them to life, liberty, and happiness. This truth the whole Bible teaches: this truth God has shown in certain measures, even to those nations who have not been favoured with the light of his writ- ten word: for Christ is that true light, which enlight- ens every man that cometh into the world. How astonishing is the following invocation of the Supreme Being, (translated from the original Sanscreet by Dr. C. Wirxiys,) still existing on a stone, in a cave near the ancient city of Gya, in the East Indies! “The Deity, who is the Lord, the possessor of all, appeared in this ocean of natural beings, at the begin- ning of the Kalee Yoog (the age of contention and baseness.) He who is omnipresent and everlastingly to be contemplated, the Supreme Being, the Eternal One, the Divinity worthy to be adored—apprrearED here with a PoRTION of his DIVINE NATURE. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an INCARNATION of the Deity, and the Eternal One! Reverence be unto thee, O God, in the form of the God of mercy; the dispeller of pain and trouble, the Lord of all things, the Deity who over- cometh the sins of the Kaléé Yoog ; the guardian of the universe, the emblem of mercy toward those who serve thee—() O’M! the possessor of all things in VITAL (a) Bood-dha. happiness. (b) ΟΜ. A mysticemblem of the Deity, forbidden to be pronounced but in silence. It isa syllable formed ot the Sanscreet letters 4,0 6, which in composition coa- lesce, and make 6, and the nasal consonant m. The firs* 365 The name of the Deity, as author of The prophetic song ge hath visited and redeemed his a ae people, — 69 ' And hath raised up a hom of salvation for us, in the house of his servant David ; 70 "As he spake by the mouth of his holy prophets, which have been since the world began : 71 That we should be saved from our ene- mies, and from the hand of all that hate us; ST. LUKE. of Zacharias. 72 *To perform the mercy pro- 4,M/ 4000. mised to our fathers, and to remem- An. Olymp : CXCUL 4. ber his holy covenant ; -.ι- 73 ἡ The oath which he sware to our father Abraham, 74 That he would grant unto us, that we being delivered out of the hand of our enemies, might * serve him without fear, 75 ¥In holiness and righteousness before him, all the days of our life. t Psa. exxxii. 17. u Jer. xxiii. 5, 6; xxx. 10; Dan. ix. 24; Acts iii. 21; Rom. i. 2. V Lev. xxvi. 42; Psa. χουν]. 3; ev. 8,9; evi. 45; Ezek. xvi. 60; ver. 54. FORM! Thou art (c) Brahma, Veeshnoo, and Mahé- sa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! and thus I adore thee. Reve- rence be unto the BESTOWER OF SALVATION, and the Ruler of the faculties! Reverence be unto thee, the DESTROYER of the EVIL SPIRIT! O Damordara, (d) show me favour! I adore thee, who art-celebrated by a thousand names, and under various forms, in the shape of Bodd-dha, the God of MERCY! Be propitious, O Most High God!’—Astatic Re- SEARCHES, Vol. i. pp. 284, 285. Verse 69. And hath raised up a horn of salvation] That is, a mighty and glorious Saviour: a quotation from Psa. xviii. 2. Horns are the well known em- blems of strength, glory, and power, both in the sacred and profane writers, because the strength and beauty of horned animals consist in their horns. Horns have also been considered as emblems of light ; therefore the heathen god Apollo is represented with horns, to point out the power, glory, and excellence of the solar light. The Chaldee paraphrast sometimes translates ΤΡ keren, horn, by moon malcuth, or $139 mal- cutha, 1 Sam. ii. 10; Jer. xlviii. 25, which signify a kingdom: but it is likely that the allusion is here made to the horns of the altar; and as the altar was a place of refuge and safety, and those who laid hold on its horns were considered to be under the protec- tion of the Lord, so, according to the expression of Zacharias, Jesus Christ is a new altar, to which who- soever flees shall find refuge. Some imagine that this form of speech is taken from the custom of ancient warriors, who had a horn of steel on the top of their helmets, which ordinarily lay flat, till the person came victorious from battle, and then it was erected, as emblematical of the victory gained. Such a horn as this is represented on the helmet of the Abyssinian kings and warriors: see the letter stands for the Creator, the second for the Preserver, and the third for the Destroyer. It is the same among the Hindoos as τ Yehovah is among the Hebrews. (c) Brahma, the Deity in his creative quality. Veesh- noo, he who jilleth all space, the Deity in his preserving quality. Mahesa, the Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same Being. See the notes to the Bhagvat Geeta. (ἡ Damordara, or Darmadévé, the Indian God of Virtue. 366 w Gen. xii. 3; xvii. 4; xxii. 16,17; Heb. vi. 13, 17» Rom. vi. 18, 22; Heb. ix. 14——y Jer. xxxii. 39, 40; Eph. iv. 24; 2 Thess. 11.13; 2Tim.i.9; Tit. ii. 12; 1 Pet. i. 15; 2 Pet. 1. 4. plates in Bruce’s Travels. To this custom of wear- ing or lifting up the horn, the following scriptures are thought to allude: 1 Sam. ii. 10; Psa. exii. 9 ; exlviii. 4; Lam. ii. 17. In ancient gems and coins, this form of the horn on helmets is easily discernible, sometimes flat, sometimes erected. A horn, filled with various Jruits, was also the emblem of abundance among the ancients : hence their cornu come, or horn of plenty. From all this we may learn that the Lord Jesus gives a luminous, powerful, prevalent, glorious, and abun- dant SALVATION Or REFUGE to mankind. In the house of his servant David] Or, in the fa- mily: so the word οἰκος, house, is often used in the Sacred Writings. In τοῦ. 32, the angel states that Mary was of the famly of David; and Zacharias, who, from the nature of his office, must have been well acquainted with the public genealogical tables, attests the same thing. This is a matter of consider- able importance ; because it shows forth the truth of all the prophetic declarations, which uniformly state that the Messiah should come from the family and sit on the throne of Davin. Verse 71. That we should be saved (literally, a salvation) from our enemies] As Zacharias spoke by the inspiration of the Holy Spirit, the salvation which he mentions here must necessarily be understood in a spiritual sense. Satan, death, and sin are the ene- mies from whom Jesus came to deliverus. Sin is the most dangerous of all, and is properly the only enemy we have to fear. Satan is without us, and can have no power over us, but what he gets through sin. Death is only in our flesh, and shall be finally destroyed (as it affects us) on the morning of the resurrection. Jesus redeems from sin; this is the grand, the glo- rious, the important victory. Let us get sin cast out, and then we need fear neither death, nor the devil. Verse 72. His holy covenant] See the note on ver. 54. Verses 74, 75. Being delivered, &c.] The salva- tion brought by Jesus Christ, consists in the following things :— 1. We are to be delivered out of the hand of our enemies, and from all that hate us; so that sin shall neither have dominion over us, nor existence in us. 2. We are to worship God, λατρευειν, to render him that service and adoration which the letter and spirit of his religion require. 3. We are to live in holiness, a strict zward con 1 The prophecy of Ζαο]ιαγιας is 4000. 76 And thou, child, shalt be An. n, Olymp. called the prophet of the Highest: for *thou shalt go before the face of the Lord to prepare his ways; 77 To give knowledge of salvation unto his Isa. xl. 3; Mal. iii. 1; iv. 5; Matt. xi. 10; ver. 17——* Mark i. 4; chap. iii, 3——» Or, for. formity to the mind of Christ—and righteousness, a full outward conformity to the precepts of the Gospel. 4. This is to be done before God, under the con- tinual influence and support of his grace, and with a constant evidence of his presence and approbation. 5. This state is a state of true happiness—it is without fear. Sin is all cast out, holiness is brought in; God’s power upholds, and his approbation cheers and comforts, the believing heart. Thus misery is precluded, and happiness established. 6. This blessedness is to continue as long as we exist—all the days of our life, in all ages, in all situa- tions, and in all circumstances. What a pity to have lived so long without God in the world, when so much happiness and glory are to be enjoyed in union with him ! Tne Canc, in the last clause, is omitted by many MSS., versions, and fathers. Griesbach has left it out of the text: however, it is but of small importance whether we read all our days, or, all the days of our life. Verse 76. And thou, child, &c.] Zacharias pro- claims the dignity, employment, doctrine, and success of his son; and the ruin and recovery of the Jews and the Gentiles. 1. His dignity. Thou shalt be called (constituted) a prophet of the Most High. Prophet has two accepta- tions :—Ist. A person who foretells future events ; and, 2dly. A teacher of men in the things of God, 1 Cor. xiv. 3. John was a prophet in doth senses: he proclaimed the mercy which should be communicated ; announced the baptism of the Holy Spirit ; and éaught men how to leave their sins, and how to find the sal- yation of God. See chap. iii. 5-14. His very name, Jehochanan, the grace or mercy of Jehovah, (see ver. 60,) was a constant prediction of the salvation of God. Our Lord terms him the greatest prophet which had ever appeared in the world. He had the honour of being the Jast and clearest prophet of the old cove- nant, and the first of the new. 2. His employment. Thou shalt go before the face of the Lord to prepare his ways. He should be the ummediate forerunner of Jesus Christ, none being capa- ole of succeeding him in his ministry but Christ him- self. He was to prepare his ways, to be the honoured instrument, in the hands of God, of disposing the hearts of multitudes of the Israelites to believe in and follow the Lord Jesus. 3 Zacharias points out the doctrine or teaching of John. It should be γνωσις σωτηριας, the science of sal- vation. Men are ignorant, and they must be instructed. Human sciences may be profitable in earthly matters, but cannot profit the soul. The science that teaches God must come from God. No science is of any avail 1 CHAP. I. concerning his son John ν Ae ip A.M, 4000. people “by >the remission of their 45," sins, An. Olymp. CXCIIL. 4. 78 Through the ‘tender mercy of our God; whereby the ἃ day-spring from on high hath visited us, © Or, bowels of the mercy.——4 Or, sun-rising, or, branch ; Num xxiv. 17; Isa. xi. 1; Zech. iii. 8; vi. 12; Mal. iv. 2. to the soul that does not bring salvation with it: this is the excellence of heavenly science, and an excel- lence that is peculiar to itself. No science but that which comes from God can ever save a soul from the power, the guilt, and the pollution of sin. 4. Zacharias predicts the success of his son’s mi- nistry. Under his preaching, the people should be directed to that tender mercy of God, through which they might obtain the remission of their sins, ver. 77, 78. Those who are sent by God, and preach his truth, and jis only, shall always be successful in their work ; for it is for this very purpose that God has sent them; and it would be a marvellous thing, indeed, should they labour in vain. But there never was such a case, since God made man, in which a preacher was Divinely commissioned to preach Jesus and his salva- tion, and yet had no fruit of his labour. 5. Zacharias points out the wretched state in which the inhabitants of Judea and the Gentile world were then found. 1. Their feet had wandered out of the way of peace, (ver. 79,) of temporal and spiritual pros- perity. 2. They had got into a state of darkness— they were blind concerning the things of God, and the things which belonged to their salvation. 3. They had become contented inhabitants of this land of intel- lectual darkness—they had sat down in it, and were not concerned to get out of it. 4. They were about | to perish in it—death had his dominion there; and his swift approaches to them were now manifested to the prophet by seeing his shadow cast upon them. ἴσπο- rance of God and salvation is the shadow of death ; and the substance, eternal ruin, is essentially connected with the projected shadow. See these phrases explain- ed at large on Matt. iv. 16. 6. Zacharias proclaims the recovery of a lost world. As the removal of this darkness, and redemption from this death, were now at hand, John is represented as being a day-spring from on high, a morning star, that foretold the speedy approach of the day, and the rising of the Sun of righteousness. That these words should be applied to John, and not to Christ, I am fully satisfied ; and cannot give my reasons better for the arrangement I have made in the preceding notes, than in the words of an eminent critic, who, I find, has adopted nearly the same plan with myself. The passage, as I read it, is as follows: Through the ten- der mercy of our God, by which he hath visited us: a day-spring from on high, to give light to them that sit in the darkness and in the shadow of death, &e. “Tet the reader judge, whether my arrangement of this passage, which much better suits the original, be not far more elegant, and in all respects superior to the old translation. Thou, child! wilt be a teacher— THOU WILT BE a day-spring from the sky. And with 367 The decree of Augustus for ABR HOO. 79 © To give light to them that An. Olymp. sit in darkness, and in the shadow CXCIL 4. of death; to guide our feet into the way of peace. ε 158. ix. 2; xlii. 7; xlix.9; Matt. iv. 16; Acts xxvi. 18. what beauty and propriety is John, the forerunner of our Lord, styled the dawn of day, that ushers in the rising of the Sun of righteousness! And the conclud- ing words—to guide our feet into the way of peace— is a comprehensive clause, after the manner of He- brew poetry, belonging equally to the former sentence, beginning at—And thou, child !—and the latter, be- ginning at—A day-spring from the sky: for the peo- ple spoken of in the former are the Jews; and in the latter, the Gentiles.” —W AkEFIELD. Verse 80. The child grew] Increased in stature and bodily vigour. And waxed strong in spirit—had ST. LUKE. the enrolment of the Jews. 80 And ‘the child grew, and AM Ao waxed strong in spirit, and 5 was in = One: the deserts till the day of his show- : ing unto Israel. f Chap. ii. 40.—s Matt. iii. 1; xi. 7. his understanding Divinely illuminated and confirmed in the truths of God. And was in the deserts—the city of Hebron, the circumjacent hill country, and in or near Nazareth. Tull the time of his showing, or manifestation—till he was thirty years of age, before which time the law did not permit a man to enter into the public ministry, Num. iv. 3. See also chap. iil. 23. So much has already been said, by way of practical improvement of the different subjects in this im- portant chapter, as to preclude the necessity of any addition here. CHAPTER II. The decree of Augustus to enrol all the Roman empire, 1, 2. His birth is announced to the shepherds, 8-14. enrolled, 3-5. Christ is born, 6, 7. lehem, and find Joseph, Mary, and Christ, 15-20. him in the temple, 22-24. Simeon receives him: holy family return to Nazareth, 39, 40. Jesus behind in Jerusalem, 41-44. -47. EM Am. AAND it came to pass in those An. Obymp. days, that there went out CXCIIL 4 ———— a decree from Cesar Augustus, a Or, enrolled. NOTES ON CHAP. II. Verse 1. Caesar Augustus] This was Caius Cesar Octavianus Augustus, who was proclaimed emperor of Rome in the 29th year before our Lord, and died Α. Ὁ. 14. That all the world should be taxed.] TWacav την οἰκουμένην, the whole of that empire. It is agreed, on all hands, that this cannot mean the whole world, as in the common translation; for this very sufficient reason, that the Romans had not the dominion of the whole earth, and therefore could have no right to raise levies or taxes in those places to which their dominion did not extend. Ockovuevy signifies properly the inhabited part of the earth, from οἰκεω, to dwell, or inhabit. Polybius makes use of the very words in this text to point out the extent of the Roman govern- ment, lib. vi. ὁ. 48; and Plutarch uses the word in exactly the same sense, Pomp. p. 635. See the pas- sages in Wetstein. ‘Therefore the whole that could be meant here, can be no more than that a general census of the inhabitants and their effects had been made in the reign of Augustus, through all the Roman dominions. But as there is no general census mentioned in any historian as having taken place at this time, thesmean- ing of οἰκουμενη must be farther restrammed, and applied 368 his song, 25-35. They go to Jerusalem at the feast of the passover, and leave They return seeking him, and find him in the midst of the doctors, 45 His mother chides him, 48. His defence of his conduct, 49,50. They all return to Nazareth, 51, 52. Joseph and Mary go to their own city to be They go to Beth- His parents go to present The Christ is circumcised, 21. Anna the prophetess, 36-38. that all the world should be 4,M 1000. re Ckeure 2 (>And this taxing was first made ————— > Acts v. 37. solely to the land of Judea. This signification it cer- tainly has in this same evangelist, chap. xxi. ver. 26. Men’s hearts failing them for fear, and for looking after those things which are coming on the earth, τῇ οἰκουμένῃ, this land. ‘The whole discourse relates to the calamities that were coming, not upon the whole world, nor the whole of the Roman empire, but on the land of Judea, see ver. 21. Then let them that are in Judea flee to the mountains. Out of Judea, there- fore, there would be safety; and only those who should be with child, or giving suck, in those days, are considered as peculiarly unhappy, decause they could not flee away from that land on which the scourge was to fall: for the wrath, or punishment, shall be, says our Lord, ev τῷ 2aw TovTw, ON THIS VERY PEOPLE, ViZ. the Jews, ver. 23. It appears that St. Luke used this word in this sense in conformity to the Septuagint, who have applied it in precisely the same way, Isa. xiii. 11; xiv. 26; xxiv. 1. And from this we may learn, that the word οἰκουμενη had been long used as a term by which the land of Judea was commonly expressed. ‘H yn, which signifies the earth, or world in general, is frequently restrained to this sense, being often used by the evangelists and others for all the country of Judea. See Luke iv. 25; Josh. ii. 3. It is probable that the reason why this enrolment, 1 Joseph and Mary enrolled. A. M, 4000. ; 5 ‘nes when Cyrenius was governor of Ce Syria.’ excl ~ 3 And all went to be taxed, every one into his own city. 4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto © the city of David, which is called Bethlehem; {4because he was of the house and lineage of David:) CHAP. IT: The birth of Christ 5 To be taxed with Mary * his es- 4,M;,1000 poused wife, being great with child, sarin. 6 Ἵ And so it was, that while they ————— were there, the days were accom- ΔΉ snl. plished that she should be delivered. ee eg 7 ‘ And she brought forth her first- - born son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. 91 Sam. xvi. 1,4; John vii. 42-——4 Matt. i. 16; chap. i. 27. © Matt. i. 18; chap. i. 27——f Matt. i. 25. or census, is said to have been throughout the whole Jewish nation, was to distinguish it from that partial one, made ten years after, mentioned Acts v. 37, which does not appear to have extended beyond the estates of Archelaus, and which gave birth to the in- surrection excited by Judas of Galilee. See Josephus, Ant. book xx. c. 3. Verse 2. This taxing was first made when Cyrenius, &c.] The next difficulty in this text is found in this verse, which may be translated, Now this first enrol- ment was made when Quirinus was governor of Syria. It is easily proved, and has been “proved often, that Caius Sulpicius Quirinus, the person mentioned in the text, was not governor of Syria, till ten or twelve years after the birth of our Lord. St. Matthew says that our Lord was born in the reign of Herod, chap. ii. 1, at which time Quintilius Varus was president of Syria, (Joseph. Ant. book xvii. ec. 5, sect. 2,) who was preceded in that office by Sentius Saturninus. Cyrenius, or Quirinus, was not sent into Syria till Archelaus was removed from the government of Judea; and Archelaus had reigned there between nine and ten years after the death of Herod; so that it is impossible that the census men- tioned by the evangelist could have been made in the presidency of Quirinus. Several learned men have produced solutions of this difficulty ; and, indeed, there are various ways of solving it, which may be seen at length in Lardner, vol. i. p. 248-329. One or other of the two following nppears to me to be the true meaning of the text. 1. When Awgustus published this decree, it is sup- posed that Quirinus, who was a very active man, and 2 person in whom the emperor confided, was sent into Syria and Judea with extraordinary powers, to make the census here mentioned; though, at that time, he was not governor of Syria, for Quintilius Varus was then president ; and that when he came, ten or twelve years after, into the presidency of Syria, there was ancther census made, to both of which St. Luke alludes, when he says, This was the first assessment of Cyrenius, governor of Syria; for so Dr. Lardner translates the words. The passage, thus translated, does not say that this assessment was made when Cy- renius was governor of Syria, which would not have been the truth ; but that this was the first assessment which Cyrenius, who was (i. e. afterwards) governor of Syria, made ; for after he became governor, he made a second. Lardner defends this opinion in a very sa- Visfactory and masterly manner. See yol. i. p. 317, ἄς. Vou. I. ( 24 \ 2. The second way of solving this difficulty is by translating the words thus: This enrolment was made BEFORE Cyrenius was governor of Syria; or, before that of Cyrenius. This sense the word πρωτος ap- pears to have, John i. 30: ὅτι mpwroc μου nv, for he was BEFORE me. Xv. 18: The world hated me BEFORE (πρωτονὴ it hated you. See also 2 Sam. xix. 43. Instead of zpwry, some critics read πρὸ της, This en- rolment was made ΒΕΡΌΒΕ THAT of Cyrenius. Mi- chaelis, and some other eminent and learned men, have been of this opinion: but their conjecture is not sup- ported by any MS. yet discovered; nor, indeed, is there any occasion for it. As the words in the evangelist are very ambiguous, the second solution appears to me to be the best. Verse 3. And all went to be taxed, every one into his own city.| The Roman census was an institution of Servius Tullius, sixth king of Rome. From the account which Dionysius of Halicarnassus gives of it, we may at once see its nature. “He ordered all the citizens of Rome to register their estates according to their value in money, taking an oath, in a form he prescribed, to deliver a faithful account according to the best of their knowledge, spe- cifying the names of their parents, their own age, the names of their wives and children, adding also what quarter of the city, or what town in the country, they lived in.” Ant. Rom. 1. iv. c. 15. p. 212. Edit. Huds. A Roman census appears to have consisted of these two parts: 1. The account which the people were obliged to give in of their names, quality, employ- ments, wives, children, servants, and estates; and 2. The value set upon the estates by the censors, and the proportion in which they adjudged them to contri- bute to the defence and support of the state, either in men or money, or both: and this seems to have been the design of the census or enrolment in the text. This census was probably similar to that made in Eng- Jand in the reign of William the Conqueror, which is contained in what is termed Domesday Book, now in the Chapter House, Westminster, and dated 1086. Verse 5. With Mary his espoused wife] There was no necessity for Mary to have gone to Bethlehem as Joseph’s presence could have answered the end pro- posed in the census as well without Mary as with her: but God so orderedit, that the prophecy of Micah should be thus fulfilled, and that Jesus should be born in the city of David; Mice. v. 2. Verse 7. Laid him in a manger] Wetstein has shown, from a multitude of instances, that φατνὴ means 369 An angel appears 8 3 And there were in the same An. ‘Olyme, country shepherds abiding in the CXCIV field, keeping &watch over their flock by night. A. ae 4001. B. C. 4 £ Or, the night-watches. not merely the manger, but the whole stable, and this I think is its proper meaning in this place. The Latins use presepe, a manger, in the same sense. So Vir- gil, Ain. vii. p. 275. Stabant ter centum nitidi in presepibus altis. «Three hundred sleek horses stood in lofty stables.” Many have thought that this was a full proof of the meanness and poverty of the holy family, that they were obliged to take up their lodging ina stable ; but such people overlook the reason given by the inspired penman, because there was no reom for them in the inn. As multitudes were going now to be enrolled, all the Jodgings in the inn had been occupied before Joseph and Mary arrived. An honest man who had worked diligently at his business, under the peculiar blessing of God, as Joseph undoubtedly had, could not have been so destitute of money as not to be able to pro- cure himself and wife a comfortable lodging for a night; and, had he been so ill fitted for the journey as some unwarrantably imagine, we may take it for granted he would not have brought his wife with him, who was in such a state as not to be exposed to any inconveniences of this kind without imminent danger. There was no room for them in the inn.] In ancient times, inns were as respectable as they were useful, being fitted up for the reception of travellers alone :— now, they are frequently haunts for the idle and the profligate, the drunkard and the infidel ;—in short, for any kind of guests except Jesus and his genuine fol- lowers. To this day there is little room for such in most inns; nor indeed have they, in general, any bu- siness in such places. As the Hindoos travel in large companies to holy places and to festivals, it often hap- pens that the inns (suraies) are so crowded that there is not room for one half of them: some lie at the door, others in the porch. These inns, or lodging- houses, are kept by Mohammedans, and Mussulmans obtain prepared food at them; but the Hindoos pur- chase rice, &c., and cook it, paying about a halfpenny a night for their lodging. Warp’s Customs. Verse 8. There were—shepherds abiding in the field] There is no intimation here that these shepherds were exposed to the open air. They dwelt in the fields where they had their sheep penned up; but they nndoubtedly had tents or booths under which they dwelt. Keeping watch—by night.] Or, as in the margin, keeping the watches of the night, i. e. each one keep- ing a watch (which ordinarily consisted of three hours) in his turn. The reason why they watched them in the field appears to have been, either to preserve the sheep from deasts of prey, such as wolves, foxes, &c., or from freebooting banditti, with which all the land of Judea was at that time much infested. It was a custom among the Jews to send out their sheep to the deserts, about the passover, and bring them home at 370 ST. LUKE. to certain shepherds, 9 And lo, the angel of the Lord AGM 400 came upon them, eid the glory of An. ae the Lord shone round about them: < Ver. 19; chap. xxii. 7; Matt. ii. 1, 22. a SERPENT to the Roman people, and a ῬΉΛΕΤΗΟΝ to the rest of mankind. Herod\| This was Herod Antipas, the son of Herod the Great who murdered the innocents. It was the same Herod who beheaded John Baptist, and to whom our Lord was sent by Pilate. See the account of the Herod family in the notes on Matt. ii. 1. Iturea and Trachonitis] Two provinces of Syria, on the confines of Judea. Abilene] Another province of Syria, which had its name from Adzla, its chief city. These estates were left to Herod Antipas and his brother Philip by the will of their father, Herod the Great ; and were confirmed to them by the decree of Augustus. 1 John the Baptist’s preaching. A.M. 4030. Ω ὁ Annas and Caiaphas being An. Simp. the high priests, the word of God CCl? came unto John, the son of Zacha- rias, in the wilderness. 3 ‘And he came into all the country about Jordan, preaching the baptism of repentance ὁ for the remission of sins : © Matt. xxvi. 57; Mark i. 1-10; John xi. 49, 51; xviii. 13; Acts lv. 6. That Philip wastetrarch of Trachonitis, in the fifteenth year of Tiberius, we are assured by Josephus, who says that Philip the brother of Herod died in the twentieth year of Tiberius, after he had governed Trachonitis, Batanea, and Gaulonitis thirty-seven years. Antig. Ὁ. xviii. c. 5, s. 6. And Herod continued tetrarch of Galilee till he was removed by Caligula, the successor of Tiberius. Antig. b. xviii. ce. 8,18. 2 That Lysanias was tetrarch of Abilene is also evident from Josephus. He continued in this govern- ment till the Emperor Claudius took it from him, A. D. 42, and made a present of it to Agrippa. See Antiq. be ΣΙΕ: 6.5.5. 1. Tetrarch signifies the ruler of the fourth part of a country. See the note on Matt. xiv. 1. Verse 2. Annas and Caiaphas being the high priests] Caiaphas was the son-in-law of Annas or Ananias, and it is supposed that they exercised the high priest’s office by turns. It is likely that Annas only was con- sidered as high priest ; and that Caiaphas was what the Hebrews termed n3w> {713 cohen mishneh, or DID 43D sagan cohanim, the high priest’s deputy, or ruler of the temple. See the note on Matt. ii. 4, and on John xviii. 13. The facts which St. Luke mentions here tend much to confirm the truth of the evangelical history. Chris- tianity differs widely from philosophic system; it is founded in the goodness and authority of God; and attested by historie facts. It differs also from popular tradition, which either has had no pure origin, or which is lost in unknown or fabulous antiquity. It differs also from pagan and Mohammedan revelations, which were fabricated in a corner, and had no wit- nesses. In the above verses we find the persons, the places, and the times marked with the utmost exactness. it was under the first Cesars that the preaching of the Gospel took place; and in their time, the facts on which the whole of Christianity is founded made their appearance: an age the most enlightened, and best known from the multitude of its historic records. It was in Judea, where every thing that professed to come from God was scrutinized with the most exact and unmerciful criticism. In writing the history of Caristianity, the evangelists appeal to certain facts which were publicly transacted in such places, under the government and inspection of such and such per- sons, and in such particular times. A thousand per- sons could have confronted the falsehood, had it been one! These appeals are made—a challenge is offered to the Roman government, and to the Jewish rulers and people—a new religion has been introduced in 1 CHAP. III. Prophecies fulfilled in him. 4 As it is written in the book of 4, 1030. the words of Esaias the prophet, gs eT) f CCL2 saying, 16 voice of one crying in the ΣΌΝ Prepare ye the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be brought low; and 4 Matt. iii. 1; Mark i. 4——e Chap. i. 77—— Isa. xl. 3; Matt. iii. 3; Mark i. 3; John i. 23 such a place, at such a time—this has been accompa- nied with such and such facts and miracles! Who can disprove this? All are silent. None appears to offer even an objection. The cause of infidelity and irreli- gion is at stake! If these facts cannot be disproved, the religion of Christ must triumph.—None appears —because none could appear. Now let it be observed, that the persons of that time, only, could confute these things had they been false ; they never attempted it ; therefore these facts are absolute and incontrovertible truths: this conclusion is necessary. Shall a man then give up his faith in such attested facts as these, because, more than a thousand years after, an infidel creeps out, and ventures publicly to sneer at what his iniquitous soul hopes is not true ? The word of God came unto John] That is, the Holy Spirit that revealed to him this doctrine of sal- vation. This came upon him in the desert, where he was living in such a state of austerity as gave him full right to preach all the rigours of penitence to others. Thus we find that the first preachers, historians, and followers of the doctrines of the Gospel were men emi- nent for the austerity of their lives, the simplicity οἱ their manners, and the sanctity of their conduct; they were authorized by God, and filled with the most pre- cious gifts of his Spirit. And what are the apostles which the new philosophy sends ust Philosophers full of themselves, not guided by the love of truth or wisdom, but ever seeking their own glory ; in constant hostility among themselves, because of their separate pretensions to particular discoveries, of the honour of which they would almost as soon lose life as be de- prived. Who are they? Men of a mortified life and unblamable conversation? No—they are poets and poetasters; composers of romances, novels, intrigues, farces, comedies, &c., full of extravagance and impu- rity. They are pretended moralists that preach up pleasure and sensual gratification, and dissolve, as far as they can, the sacred and civil ties that unite and support society. They are men whose guilt is height- ened by their assuming the sacred name of piilo- sophers, and dignifying their impure system with a name at which Philosophy herself blushes and bleeds. Verse 3. The baptism of repentance} See on Matt. iti. 4—6, and Mark i. 1, &c., and xvi. at the end. Verse 4. Prepare ye the way] It was customary for the Hindoo kings, when on journeys, to send a certain class of the people two or three days before them, to command the inhabitants to clear the ways. A very necessary precaution where there are no pub- lic roads. —W arp. Verse 5. Every valley shall be filled) Allhinderances 381 John tls Baptist’s preaching, Aaah, £030. the crooked shall be made straight, τὰς Pim: and the rough ways shall be made ““— smooth; 6 And £ all flesh shall see the salvation of God. 7 Then said he to the multitude that came forth to be baptized of him, ἢ Ὁ generation of vipers, who hath warned you to flee from the wrath to come? 8 Bring forth therefore fruits ' worthy of re- pentance, and begin not to say within your- selves, We have Abraham to our father: for I say unto you, That God is able of these stones to zaise up children unto Abraham. 9 And now also the axe is laid unto the root of the trees: ‘every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. £ Psa. xevili. 2; Isa. lii. 10; chap. ii. 10. Matt. iii. 7. 1 Or, meet for. k Matt. vii. 19. 1 Acts ii. 37.——™ Chap. xi. 41; 2 Cor. viii. 14; James ii. 15, 16; 1 John iii. 17; iv. 20. ST. LUKE. doctrine, and success. 10 And the people asked him, aoe 2 saying, 'What shall we do then? An. Obrap- 11 He answereth and saith unto them, ™He that hath two coats, let him im- part to him that hath none; and he that hath meat, let him do likewise. 12 Then *came also publicans to be bap- tized, and said unto him, Master, what shall we do? 13 And he said unto them, ° Exact no more than that which is appointed you. 14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, ? Do violence to no man, dneither accuse any falsely ; and be content with your ' wages. 15 Ἵ And as the people were ‘in expec- tation, and all men ἢ mused in their hearts of n Matt. xxi. 32; chap. vii. 29. © Chap. xix. 8 P Or, Put no man in fear. 4 Exod. xxiii. 1; Lev. xix. 11. τ Or, al- lowance. 5 Or, in suspense. t Or, reasoned, or, debated. shall be taken out of the way: a quotation from the Greek version of Isa. xl. 4, containing an allusion to the preparations made in rough countries to facilitate the march of mighty kings and conquerors. See the instance produced on Matt. iii. 3. Verse 7-9. On this account of the Baptist’s mode of preaching, see the notes on Matt. ili. 7-11. Verse 10. What shall we do then?) The preaching of the Baptist had been accompanied with an uncom- mon effusion of that Spirit which convinces of sin, righteousness, and judgment. The people who heard him now earnestly begin to inquire what they must do to be saved? They are conscious that they are ex- posed to the judgments of the Lord, and they wish to escape from the coming wrath. Verse 11. He that hath two coats, &c.) He first teaches the great mass of the people their duty to each other. ‘They were uncharitable and oppressive, and he taught them not to expect any mercy from the hand of God, while they acted towards others in opposition to its dictates. If men be unkind and uncharitable towards each other, how can they expect the mercy of the Lord to be extended towards themselves ? Verse 12. Then came also publicans] He next in- structs the tav-gatherers in the proper discharge of their duty: though it was an office detested by the Jews at large, yet the Baptist does not condemn it. It is only the abuse of it that he speaks against. If taxes be necessary for the support of a state, there must be collectors of them; and the collector, if he properly discharge his duty, is not only a useful, but also ἃ] respectable officer. But it seems the Jewish tax-ga- therers exacted much more from the people than government authorized them to do, ver. 13, and the surplus they pocketed. See the conduct of many of our surveyors and assessors. They are oppressors of This, I am inclined to think, is too common an evil ; and the executive government is often the people’s scape-goat, to bear the crimes of its officers; crimes in which it has no concern. For an account of the publicans, see the note on Matt. vy. 46. Verse 14. The soldiers likewise demanded of him] He, thirdly, instructs those among the military. They were either Roman soldiers, or the soldiers of Herod or Philip. Use no violence to any, μήδενα διασεισητε, do not extort money or goods by force or violence from any. ‘This is the import of the words neminem con- cutite, used here by the Vulgate, and points out a erime of which the Roman soldiers were notoriously guilty, their own writers being witnesses. Concussio has the above meaning in the Roman law. See Ra- PHELIUS in loco. Neither accuse any falsely] Or, on a frivolous pre- lence—nde συκοφαντησητε, be not sycophants, like those who are base flatterers of their masters, who to ingratiate themselves into their esteem, malign, accuse, and impeach the innocent. Bishop Pearce observes that, when the concussio above referred to did not pro- duce the effect they wished, they often falsely accused the persons, which is the reason why this advice is added. See the note on chap. xix. 7. Be content with your wages.) Οψωνιοις. The word signifies not only the money which was allotted to a Roman soldier, which was two oboli, about three half- pence per day, but also the necessary supply of wheat, barley, ὅς. See Raphelius. Verse 15. Whether he were the Christ] So genera was the reformation which was produced by the Bap- tist’s preaching that the people were ready to consider him as the promised Messiah. Thus John came in the spirit and power of Elijah, and reformed all things; showed the people, the taa-gatherers, and the soldiers, the people, and enrich themselves by unjust surcharges. | their respective duties, and persuaded them to put 382 1 Christ is baptized. AM 400 John, whether he were the Christ, An, Olymp. or not; 16 John answered, saying unto them all, ἃ I indeed baptize you with water ; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire : 17 Whose fan zs in his hand, and he will throughly purge his floor, and ¥ will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. 18 And many other things in his exhorta- tion preached he unto the people. A.M. 4031. 19 7 * But Herod the tetrarch, eo, being reproved by him for Hero- C3. Gias his brother Philip’s wife, and for all the evils which Herod had done, 20 Added yet this above all, that he shut up John in prison. 21 Ἵ Now when all the people were bap- tized, * it came to pass, that Jesus also being baptized, and praying, the heaven was opened, 22 And the Holy Ghost descended in a bo- ® Matt. iii. 11. ¥ Mic. Sag 12; Matt. xiii. 30.—w Matt. xiv. ; Mark vi. 17. away the evil of their doings. xvii. 11. Verses 16, 17. On these verses see Matt. iii. 11, 12, and Mark i. 7, 8, and particularly the note on John iii. 5. Verse 19. Herod the tetrarch] See this subject ex- plained at large, Matt. xiv. 1, &c.,and Mark vi. 21, 23. Verse 21. Jesus—being baptized] See on Matt. ili. 16, 17. Verse 23. Thirty years of age] This was the age required by the law, to which the priests must arrive before they could be installed in their office: see Num. iv. 3. Being (as was supposed) the son of Joseph] This same phrase is used by Herodotus to signify one who was only reputed to be the son of a particular person : Tovrov παῖς νομίζεται, he was supposeD fo be this man’s son. Much learned labour has been used to reconcile this genealogy with that in St. Matthew, chap. i., and there are several ways of doing it; the following, which appears to me to be the dest, is also the most simple and easy. For a more elaborate discussion of the subject, the reader is referred to the additional observations at the end of the chapter. Marruew, in descending from Abraham to Joseph, the spouse of the blessed virgin, speaks of sons pro- periy such, by way of natural generation: Abraham begat Isaac, and Isaac begat Jacob, &c. But Luke, in ascending from the Saviour of the world to Gop him- self, speaks of sons either properly or umproperly such : on this account he uses an indeterminate mode of ex- 1 See the note on Matt. CHAP. ΤΙ. The genealogy of our Lord dily shape like a dove upon him, 4,™, 403. and a voice came from heaven, An. Olymp. which said, Thou art my beloved aan Son; in thee I am well pleased. 23 Ἵ And Jesus himself began to be about thirty years of age, being (as was supposed) τ the son of Joseph, which was the son of Heli, 24 Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, 25 Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge, 26 Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda, 27 Which was the son of Joanna, which was the son of Rhesa, which was the son of Zoro babel, which was the son of Salathiel, which was the son of Neri, χα Matt. iii. 13; John i. 32——y See Num. iv. 3, 35, 39, 43, 47 2 Matt. xiii. 55; John vi. 42. pression, which may be applied to sons either puta- tively or really such. And Jesus himself began to be about thirty years of age, being, as was supposed the son of Joseph—of Heli—of Matthat, ἄς. This re- ceives considerable support from Raphelius’s method of reading the original wy (ὡς ἐνομίζετο υἱος Iwan) του ‘Hi, being (when reputed the son of Joseph) the son of Heli, &c. That St. Luke does not always speak of sons properly such, is evident from the first and last person which he names: Jesus Christ was only the supposed son of Joseph, because Joseph was the husband of his mother Mary: and Adam, who is said to be the son of God, was such only by creation. After this observation it is next necessary to consider, that, in the genealogy described by St. Luke, there are two sons improperly such: i. e. two sons-in-law, instead of two sons. As the Hebrews never permitted women to enter into their genealogical tables, whenever a family hap- pened to end with a daughter, instead of naming her in the genealogy, they inserted her husband, as the son of him who was, in reality, but his father-in-law. This import, bishop Pearce has fully shown, νομίζεσθαι bears, in a variety of places—Jesus was considered according to law, or allowea custom, to be the son of Joseph, as he was of Heli. The two sons-in-law who are to be noticed in this genealogy are Joseph the son-in-law of Heli, whose own father was Jacob, Matt. i. 16; and Salathiel, the son-in-law of Neri, whose own father was Jechonias : 1 Chron. iii. 17, and Matt. i. 12. This remark alone is sufficient to remove every difficulty. Thus it ap- 383 The genealogy A. M. 4030. : : ΑΝ 1930. 98. Which was the son of Melchi, ὄντ Ce which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er, 29 Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi, 30 Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim, 31 Which was the son of Melea, which was the son of Menan, which was the son of Mat- tatha, which was the son of * Nathan, » which was the son of David, 32 © Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson, 33 Which was the son of Aminadab, which was the son of Aram, which was the son of a Zech. xii. 12.2 Sam. ν. 14; 1 Chron. 111. 5——* Ruth iv. 18, &c.; 1 Chron. ii. 10, &c. ST. LUKE. of our Lord Esrom, which was the son of Ae Phares, which was the son of An. Olymp. Juda, pce ico 34 Which was the son of Jacob, which was the son of Isaac, which was the son of Abra- ham, * which was the son of Thara, which was the son of Nachor, 35 Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala, 36 © Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech, 37 Which was the son of Mathusala, whick was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan, 38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, S which was the son of God. 4Gen. xi. 24, 26. © See Gen. xi. 12.—f Gen. v. 6, &c.; xi. 10, &c.—— Gen. v. 1, 2. pears that Joseph, son of Jacob, according to St. Matthew, was son-in-law of Heli, according to St. Luke. And Salathiel, son of Jechonias, according to the former, was son-in-law of Neri, according to the latter. Mary therefore appears to have been the daughter of Heli, so called by abbreviation for Heliachim, which is the same in Hebrew with Joachim. Joseph, son of Jacob, and Mary, daughter of Heli, were of the same family : both came from Zerubbabel ; Joseph from Adiud, his eldest son, Matt. i. 13, and Mary by Rhesa, the youngest. See ver. 27. Salathiel and Zorobabel, from whom St. Matthew and St. Luke cause Christ to proceed, were them- selves descended from Solomon in a direct line: and though St. Luke says that Salathiel was son of Neri, who was descended from Nathan, Solomon’s eldest brother, 1 Chron. iii. 5, this is only to be understood of his having espoused Nathan’s daughter, and that Neri dying, probably, without male issue, the two branches of the family of David, that of Nathan and that of Solomon, were both united in the person of Zerubbabel, by the marriage of Salathiel, chief of the regal family of Solomon, with the daughter of Nerv, chief and heretrix of the family of Nathan. ‘Thus it 384 appears that Jesus, son of Mary, reunited in himself all the blood, privileges, and rights of the whole family of David; in consequence of which he is em- phatically called, The son of David. It is worthy of being remarked that St. Matthew, who wrote princi- pally for the Jews, extends his genealogy to Abraham through whom the promise of the Messiah was given to the Jews; but St. Luke, who wrote his history for the instruction of the Gentiles, extends his genealogy to Adam, to whom the promise of the Redeemer was given in behalf of himself and of all his posterity. See the notes on Matt. i. 1, &e. Verse 36. Of Cainan] This Cainan, the son of Arphaxad, and father of Sala, is not found in any other Scripture genealogy. See Gen. x. 24; xi. 12 1 Chron. i. 18, 24, where Arpharad is made the father of Sala, and no mention at all made of Cainan. Some suppose that Cainan was a surname of Sala, and that the names should be read together thus, The son of Heber, the son of Salacainan, the son of Ar- phaxad, ἄς. If this does not untie the knot, it cer- tainly cuts it; and the reader may pass on without any great scruple or embarrassment. There are many sensible observations on this genealogy in the notes at the end of Bishop Newcome’s Harmony i Observations on the CHAP. III. genealogy of our Lord. FARTHER CONSIDERATIONS ON THE BEST MODE OF RECONCILING AND EXPLAINING THE GENEALOGY OF OUR LORD, AS GIVEN BY ST. MATTHEW AND ST. LUKE, CHIEFLY EXTRACTED FROM THE PROLEGOMENA OF THE REV. DR. BARRETT’S FAC-SIMILE OF A FRAGMENT OF THE GOSPEL OF ST. MATTHEW, FROM A MS. IN TRINITY Pernaps few questions have occasioned more trou- | ble and perplexity to the learned than that which con- cerns the genealogy of our blessed Lord, as it is given by the evangelists, St. Matthew and St. Luke. The tables found in these writers are extremely different, or, as some think, contradictory. Allowing the Di- vine inspiration of the authors, we must grant that they could make no mistakes in any point, and especially on a subject where the truth of the Gospel history, and the fulfilment of the ancient prophecies are so nearly concerned. ‘The expression of Le Clerc, how- ever, Universam antiquitatem exercitam habuere, is not strictly true. In /ater times, the difficulty has certainly excited much discussion ; but it is worthy of remark that, while the archives of the Jews remained entire, the accuracy of the evangelists was never called in question. Hence it follows, either that some corruptions have since that time crept into the text, or that the true method of reconciling the seeming incon- sistencies was then better understood. The silence of the enemies of the Gospel, both Heathen and Jewish, during even the first century, is itself a sufficient proof that neither inconsistency nor corruption could be then alleged against this part of the evangelical history. If a charge of this nature could have been supported, it unquestionably would have been made. The Jews and Heathens, who agreed in their hostility to the reli- gion of Christ, were equally interested in this subject ; and could they have proved that a single flaw existed in these genealogical tables, they might at once have set aside the pretensions of our Lord and his disci- ples; for, if the lineal descent of Jesus from David were not indisputable, he could not possess the cha- | racter essential to the Messiah, nor any right to the Jewish throne. If his title, in this respect, were even questionable, it is impossible to suppose that the Jews would have withheld an allegation which must fully vindicate them in denying his Messiahship, and in put- | ting him to death as an impostor. We may confi- dently assert, therefore, that his regular lineal descent from David could not be disproved, since it was not even disputed, at a time when alone it could have been done successfully, and by those persons who were so deeply interested in the event. The sincere believer may consequently be assured that whatever difficulties appear at present had formerly no existence, and are even now of such a nature as cannot be allowed to shake the faith of any reasonable man. I would not, howeyer, be understood to intimate that these difficul- ues are now insuperable ; on the contrary, I am satis- fied that the real difficulties are few, and that these have, for the most part, been satisfactorily explained by most of the evangelical harmonists. Vot. I ( 25. ) COLLEGE, DUBLIN. Among those who have written on this difficult ques- tion, few seem to have studied it so deeply as Dr Barrett ; who, in his edition of a Fragment of St Matthew’s Gospel, has brought an unusual measure ot general knowledge, correct criticism, and sound learn- ing, to bear upon this point; and though it should not be admitted that he has entirely cleared away the ob- scurities of the subject, yet, by his criticisms, and even his conjectures, he has cast much light upon it gene- rally, and certainly has lessened the difficulties which some of his predecessors in the discussion had either left as they found them, or endeavoured to account for in a manner that could yield little satisfaction to the intelligent inquirer. As the subject is important, and Dr. Barrett’s work is not likely to come into the hands of many readers, and is written in a language which but few can understand, I shall lay before them the sub- stance of his elaborate dissertation ; abstract his prin- cipal arguments and illustrations; transcribe his various corrected tables; and freely intersperse such observa- tions and explanations as the different branches of his reasoning may suggest. The opinion of Africanus in his Epistle to Aristides, (preserved by Eusebius, Hist. Eccl. 1. i. e. 7,) which was received by the Church for many centuries as the only legitimate mode of reconciling the Evangelists St. Matthew and St. Luke, is the following :— “The names of kindred among the Jews were reckoned in two ways. 1. According to nature, as in the case of natural generation. 2. According to law, as when a man died childless, his brother was obliged to take his wife, and the issue of that marriage was accounted to the deceased brother. In this genealogy, some succeeded their fathers as natural sons, but others succeeded who bore their names only. Thus, neither of the Gospels is false; the one reckoning the pedigree by the natural, the other by the legal line. The race both of Solomon and Nathan is so interwoven by those second marriages, which raised up issue in the name of a deceased brother, that some appear to have two fathers :—him whose natural issue they were, though they did not bear his name; and him to whom, having | died childless, the children of his wife and brother were accounted for a seed, assuming his name. If we reckon the generations according to Matthew, from David by Solomon, Matthan will be found the third from the end, who begat Jacob, the father of Joseph : | but if we reckon according to Luke, from Nathan the | son of David, then the zhird person from the end will be Melchi, whose son was Heli, the father of Joseph; for Joseph was the son of Heli, the son of Melchi— Matthan and Melchi having each successively married the same wife, the latter begat children, who were 385 Observations on the brethren by the mother. Matthan, descending from Solomon, begat Jacob of Estha. After the death of Matthan, Melchi, who descended from Nathan, being of the same tribe but of another race, took his widow to wife, and begat Heli; thus Jacob and Heli were bre- thren by the mother. Heli dying without issue, Jacob married his widow and begat Joseph, who by the law was accounted the son of Heli, because the law re- quired the seed to be raised up to the deceased brother. Matthew therefore properly says, Jacob begat Joseph; but Luke says, he was the son of Heli; and it is worthy of remark, that this evangelist never uses the term begot or begetting, because he traces up this genealogy by putative, and not by natural sons.” This is the substance of Africanus’s account, which he says he received from the relatives of our Lord, who, because of their consanguinity to him, were call- ed δεσποσυνοι. Dr. Barrett notices the difficulties of this hypothesis, (pp. 18, 19,) and gives it up on the following principle, among others, which 1 think deci- sive—that it refers wholly to the descent of Joseph from David, without attempting to prove that the son of Mary was the son of David. Dr. B. then states his own hypothesis, viz. that Matthew relates the genealogy of Joseph, and Luke that of Mary. Hence appears a sufficient reason that, after Matthew had given his genealogical table another should be added by Luke, fully to prove that Christ, according to the flesh, derived his descent from David, not only by his supposed father Joseph, but also by his real mother Mary. The writers who agree in this opinion, Dr. B. divides into two classes. 1. Those who affirm that the families of Solomon and Nathan coalesced in Salathiel and Zerubbabel, after which they became divaricated, till they were at last reunited in the marriage of Joseph and Mary. 2. Those who assert that Salathiel and Zerubbabel were distinct individuals, and deny that any coalition took place between the families previously to the marriage of Joseph and Mary. Dr. B. rejects this latter opinion, because it appears to contradict the Divine promise, 2 Sam. vii. 12-16 ; for according to this hypothesis it would be evident that Mary, and consequently Christ, did not descend from David by Solomon. He there- fore proposes to support the other hypothesis, and to clear away its difficulties. As Ireneus, Africanus, and Ambrosius assert that Luke has some names interpolated, to detect this error, Dr. B. divides the genealogy into four classes. 1. From Gop to Abraham. 2. From Abraham to David. 3. From David to Salathiel. 4. From Salathiel to Christ. From Abraham to Christ, Ambrosius reckons fifty generations, i. e. fifty-one names; Africanus reckons from Abraham to Joseph fifty persons, i. e. to Christ, fifty-one names: but the present text contains nfty-six names. Hence it is probable, five names are interpolated, unless we suppose the name of Abraham to be excluded, and then there are four names in the three succeeding classes to be expunged. In the first division, therefore, there is no interpolation. As to the second division, from Abraham to David, it is evi- dent, from the consent of the fathers, from the con- sent of MSS. and versions, and from the books of the Old Testament, Ruth iv. 18; 1 Chron. ii. 9, 12, that 386 ST. LUKE. genealogy of our Lord. neither of the evangelists has suffered any interpolation in this part of the genealogy ; though, in Luke ni. 33, some MSS. and versions insert another name between Aram and Esrom. Thus the Coptic: φα Αμιναδαβ, ga Adu, oa Apri, ga Ἑσρωμ. Having accounted for this error, and finding no evidence, in the received text, of an interpolation in this second part of the ge- nealogy, Dr. B. examines whether the four names be not found in the two parts of the genealogy between David and Christ, or, which is more likely, in that which follows the Babylonish captivity ; as, previously, the Jews were both punctual and correct in keeping their genealogical records. Recent interpreters have asserted that two names, Matthat and Levi, have been interpolated, ver. 24; be- cause Africanus, endeavouring to reconcile the evan- gelists, places Melchi the ¢hird from the end, and, making him the father of Heli, leaves no room for Matthat and Levi. This method of reconciling the evangelists is followed by Ambrose, lib. 3, in Luc., Hieron. Com. in Matthew, Nazianzen in his genealo- gical verses, and Augustin, Retr. ii. 7. But, on the other hand, it is objected, 1. That the testimony of these fathers is worthy of little credit, because incon- sistent with itself. Austin himself mentions forty- three generations from David to Christ, seventy-seven persons in the whole genealogy; he therefore could omit none. 92. Though Africanus does omit some, it is not certain which they are; it is possible he trans- posed Matthat and Levi ; for it does not appear whom he makes the father of Melchi. Damascenus, who endeavours to reconcile Africanus, transposes these names, and makes Levi the father of Melchi, not his son; as does also Epiphanius in a hitherto inedited fragment produced by Dr. B. in this publication, p. 46. In the Cod. A. of Matthai, instead of Matthat the son of Levi, the son of Melchi, the son of Janna; we read, Melchi, the son of Matthat—of Janna—of Levi: it does not follow, therefore, that Africanus omitted Matthat and Levi. 3. These names are not omitted in any of the ancient versions, nor in any MS. yet discovered. Tn order to give a satisfactory view of this part of the subject, Dr. B. introduces a synopsis of the prin- cipal various readings of MSS., versions, &c., on Luke iii. 24—31 ; from which I judge it necessary to make the following extract. Verse 24. Μελχι is omitted by the Cod. Vaticanus —Instead of Ματθατ, του Aevi, του Μελχι, tov lavva, one of the Bodleian MSS. reads, Μελχι, tov Ματθατ, του lavva, Tov Λευΐ. —Maréar, many MSS. read Ματθαν, and the Ante- hieronymian versions read, some Matthie—Mathei— Mathi—Matat—Mathe—and Matthatie. Instead of Ιωσηφ, Ιωανναν is read in one of Matthai’s MSS. Verse 25. Ματταθίας is omitted by several of the Antehieronymian versions, and by the Vulgate. —Ayoc is omitted also by the same. —Naov is read Nauum by some, and Anum by others. -Ἔσλι is read Ἐσλιμ, Eooat, and Ελσι, in different MSS., and Sedi by four of the Antehieronymian. —Nayya, in many MSS. Ayya, in the Vulgate ΟΣ *) Observations on the Magzge, and in the Cod. Vercellensis, Nance: instead of Nayyat, one of Matthai’s MSS. has Σαλμον. Verse 26. Μααθ is omitted by the Vulgate, and some of the Antehieronymian versions. The Cod. Forojuliensis has Manat. —Marrabiov, the Cod. Leicestr. reads Ματθίου, and some of the Antehier. Mathiani, Matthia, and Mathath; and one adds Jae after Ματταθίου. —euei, in one of Matthai’s MSS. Aevi.—Semeja and Semein in the Vercell. and Veronensis. —lIwond, the Cod. Vatic. and Cod. L. in Griesbach read Iweny: several others agree in the same reading, and with them the Coptic and Armenian versions, and Greg. Nazianzen. Some also read Osech, Osche, Joseth, and Joseph Osse. —lovda, read Iwda in Cod. Vat. L. Cod. Leicestr. and Jdda and Joiade by some Latin MSS. Verse 27. Iaavva, read Ιωαναν by the Cod. Alexandr. Vatic. and several others, Iavvav and Jone by some others. Verses 30, 31. EAecaxeyz, Medea, Macvav, are omit- ted in some of the Latin MSS. Medea only is omitted in one of the Antehieron. Μαιναν in the Cod. Alexandr. and two others. From this collation of authorities, Dr. B. concludes : 1. That the omission of Melchi, in the Codex Vatican- us is an error, as it contradicts Africanus, and all the fathers, versions, and MSS. 2. That three names have been omitted in the Antehieronymian version by Sabatier; and also in the Cod. Vercell. and Cod. Veron. : viz. ver. 25, Mattathias and Amos ; and in ver. 26, Maath. Of these, two, viz. Mattathias, ver. 25, and Maath, ver. 26, are omitted in Dr. B.’s MS. Z. which con- tains a copy of the Antehieronymian version ; and which also reads Mattathias for Matthat. Hence arises a suspicion that Maath is an interpolation, and should be omitted, and that Mattathias, ver. 26, although omitted in many MSS., is that which occurs ver. 25. As to the names Melea and Mainan, both appear to be interpolated. Excluding these four names, Mattathias, Maath, Melea, and Mainan, (unless, for one of these, Amos, should be rejected,) the genealogy will consist of seventy-two generations. These generations Dr. B., following Ireneus, thinks should be laid down in the following order :— 1. Jesus. 2. Joseph (or Mary the daughter of Heli.) 3. Heli the grandfather of Christ. 4. Mat- that. 5. Levi. 6. Melchi. 7. Janna. 8. Joseph. 9. Mattathias. 10. Amos. 11. Naum. 12. Esli. 13. Nagge. 14. Semei. 15. Joseph. 16. Juda. 17. Joanna. 18. Rhesa. 19. Zerubbabel. 20. Sa- lathiel. 21. Neri. 22. Melchi. 23. Addi. 24. Cosam. 25. Elmodam. 26. Er. 27. Jose. 28. Eliezer. 29. Jorim. 30. Matthat. 31. Levi. 32. _ Simeon. 33. Juda. 34. Joseph. 35. Jonan. 36. Eliakim. 37. Mattatha. 38. Nathan. 39. David. 40. Jesse. 41. Obed. 42. Booz. 43. Salmon. 44, Naason. 45. Aminadab. 46. Aram. 47. Es- rom. 48. Pharez. 49. Judah. 50. Jacob. 51. Isaac. 52. Abraham. 53. Terah. 54. Nahor. 55. Serug. 56. Ragau. 57. Peleg. 58. Eber. 59. Sala. Noah. 60. Cainan. 64. Lamech. 61. Arphaxad. 62.Shem. 63. 65. Methusala. 66. Enoch. i CHAP. III. genealogy of our Lord. 67. Jona. 68. Mahalaleel. 69. Cainan. 70. Enos. 71. Seth. 72. Adam. From the generations thus laid down, there will be found fifty-one names between Christ and Abraham, excluding the latter, which agrees both with Africanus and Ambrosius. Now, let thirty years be reckoned to each generation between Christ and David; Sala- thiel will then appear to have been born anno 570 be- fore Christ, which will be found near the truth; and David 1140. David, in fact, was born 1085 B. C., whence there appears an error of fifty-five years, or about the twentieth part of the whole time in so many generations. But, according to the received text of Luke, Salathiel must be born B. C. 630, and David 1260; this would be an error of 175 years, or one sixth part of the whole interval. Dr. B. endeavours to solve the principal difficulty by adopting the genealogy of David as delivered in 1 Chron. iii. In this chapter, and in the books of Kings, the whole is laid down in the most accurate manner, till the reign of Jechonias ; after which, he supposes some errors have been admitted into the text. lst. Because what is recorded, ver. 19, is repug- nant to other parts of Scripture: viz. Pedaiah is said to be the father of Zerubbabel, whereas Salathiel is reckoned to be the father of Zerubbabel according to Ezra iii. 8; v.2; Neh. xii. 1; Haggaii.1,12,14; 11. 2, 23; 1 Esdr. v.5. See also Josephus, Ant. book xi. 4. Qdly. Although the obvious design of the writer is to bring down the regal family through Zerubbabel, yet the names which he mentions in the 22d, 23d, and 24th verses cannot be connected (by the assistance of the 21st verse) with Zerubbabel, mentioned in the 19th verse. The breach in the connection renders it impos- sible to construct the genealogical tree downward from Jechonias; for although some copies mention the sons of Rephaiah, yet it no where appears who was his father. 3dly. Many names occur in these verses, such as Delaiah, Pelaiah, Rephaiah, Pedaiah, or Pheraiah, which very nearly resemble each other, not only in the sound, but also in their constituent letters. This very similitude is a ground of suspicion, as in such names it was impossible to prevent confusion. 4thly. Nor is the opinion of the rabbins exempt from similar chronological difficulties. They assert that Salathiel, the son of Jechonias, was the father of Pedaiah, and grandfather of Zerubbabel. This will appear to be impossible, when it is considered that Jechonias and his queen were both led into captivity, B.C. 599, (Jer. xxix. 20, 21,) and none of his children are recorded, whence it is inferred that then he had none ; Salathiel, therefore, could not be born before the year 598. Supposing him to have been born at this time, and, at the age of twenty, to have had a son born, Pedaiah, who also shall be supposed, at the same age, to have had a son born; even then Zerubbabe! Ξ not have been born before 558: and yet he was superintendent of the Israelites on their return from the Babylonish captivity in 536; i. e. when he would be only twenty-two years old. On the contrary it is evident, from 1 Esdras y. 5, that he hada son named Joachin, who was one of the chief men that conduct- ed the returning Israelites; therefore he must be more | than twenty-two years old. Besides, it will be mani- 387 Observations on the fest that only two generations had intervened, if we compare the sacerdotal with the regal line. Jechonias Was contemporary with Seraiah; their sons were Sa- Jathiel and Josedek ; therefore Salathiel and Josedek were contemporaries. Jeshua, the son of Josedek, was coeval with Zerubbabel; who was therefore the son, not the grandson, of Salathiel. St. Jerome him- self, while he endeavours to prove that Salathiel and Pedaiah were the same person, (Quest. Heb. in Lib. Paral.,) evidently grants, that he considered Zerub- babel as the grandson of Jechonias, and that only two generations had intervened. 5thly. There are manifest errors in verses 18—22 ; for there are only five sons of Shemaiah numbered in ver. 22, and yet there are said to be siz. 6thly. The enumeration of the children of Zerub- babel, 1 Chron. iii. 19, 20, is imperfect, as it is evi- dent, from 1 Esdr. v. 5, that Zerubbabel had a son named Joachim, of whom no mention is made, 1 Chron. iii. 19, 20; but Jechamiah, a name very similar to this, is found in ver. 18. Nor are Rhesa or Abiud mentioned among his children, although Luke mentions the former, and Matthew the latter. 7thly. If we have recourse to the hypothesis of St. Jerome, which supposes that those who are mention- ed, 1 Chron. iii. 18, are the children of Jechonias, and that Pedaiah, one of them, is the same with Salathiel, and that Zerubbabel was the grandson of Jechonias, and the son of Salathiel, alias Pedaiah—it may be ob- jected, that it is not at all likely that he who is called Salathiel, ver. 17, should be called by a different name, ver. 18; nor will the difficulty be removed if it be granted that Salathiel and Pedaiah were brothers, and that Zerubbabel was the actual son of the one, and the legal son of the other, according to the law (Deut. xxv. 6.) Let it be supposed that one of these, 6. g. Pedaiah, died childless, and that his brother took his wife ; from this marriage Zerubbabel, and Shimei are mentioned as sons of Pedaiah: but, according to the law, the first-born only succeeded in the name of the deceased, and was accounted the legal child. Let Zerubbabel be the first-born; as Shimei, therefore, was not the legal son of Pedaiah, he must have been his real son; therefore Pedaiah did not die childless, —which is contrary to the hypothesis. 8thly. The versions do not agree in the name of the father of Zerubbabel: instead of Pedaiah, the Arabic and Syriac bring in Nedabiah, and some MSS. of the LXX. read Salathiel, in the place of Pedaiah ; and those which agree in making Pedaiah the father of Zerubbabel, express the name differently. For instance, Kennicott’s MS. No. 1, both in ver. 18 and 19, reads Peraiah for Pedaiah, which is the reading of the Syriac and Arabic, in ver. 18. This is worthy of remark, because the name of Rephaiah occurs ver. 21, which, by the transposition of the two first letters, might be easily converted into Peraiah, or Pedaiah, 79 713 or 77D) Repharah ; and it is farther neces- sary to remark, that the father of this Rephaiah is not mentioned. As the names of the posterity of Hana- niah, the son of Zerubbabel, are mentioned in ver. 21, with the names of Rephaiah and his posterity, if, with Houbigant, we read 133 beno, his son, for "13 bent, sons, it will not appear improbable that this Rephaiah 388 ST. LUKE. genealogy of our Lord was the son of Zerubbabel. Among those who were employed in repairing Jerusalem, Rephaiah, the,son of Hur, who is said to have been prince of the half part of the city, is mentioned, Nehem. iii. 9 ‘“ Hur,” Dr. B. thinks, “was probably the same with Zerub- babel; the Septuagint call him Σουρ, and one of the Kennicott MSS. .w.” In this place it is difficult to comprehend Dr. B.’s meaning: ‘ Iadava υἷος Σοὺρ is certainly found in the Codex Vaticanus of the LXX.; but in the Codex Alexandrinus υἷος Σοὺρ is omitted. No. MS. of Kennicott’s has Ww 13 ben sar, for vioc Σουρ. Two MSS. omit the whole verse; two the word 117 Hur; and one the following word W sar; this last word cannot possibly be put in the place of ὙΠ Hur, for it is probably the first word of the follow- ing clause: Dowyy 30D xn WwW sar chatsi pelec yeru- shalam, prince of the half part (or, the region) of Je- rusalem. Among those who were employed in repair- ing the city, in Neh. iii. 12, is Shallum, the son of Hallopesh, perhaps Meshallum, the son of the eloquent, 1 Chron. ili. 19, viz. Zerubbabel, whose eloquence and doctrine are celebrated, 1 Esd. iii. 4; Jos. Ant. xi. 4. It must, however, be acknowledged that the Syriac verse reads it differently, Neh. iii. 9, and Jeremiah the son of Hur; ver. 12, and Shallum the son of Hatush. From these considerations Dr. B. concludes that those who are mentioned, ver. 18, were not the sons of Jechoniah, (Obs. 7,) nor the sons of Salathiel, (Obs. 4,) and that consequently they must be sons of Zerubbabel, as seems tolerably well ascertained by a collation of the 3d, 6th, and 8th observations—that Pedaiah or Peraiah is the same who, in ver. 21, is called Rephaiah, and who is mentioned, Neh. ili. 9; and that Jechamiah is no other than Joachim, who, according to Esdr. v. 5, was the son of Zerubbabel. Both these names, Pedaiah or Peraiah, and Jechamiah, occur 1 Chron. iii. 18 ; consequently a verse is trans- posed, a thing not unfrequent in the sacred writings. The text, therefore, of 1 Chron. ili. 18—22, should be read, as Dr. B. contends, in the following order :— Verse 18. And the sons of Salathie!, Zerubbaéel, and Shimei, and the sons of Zerubbabel, Meshullam, Hananiah ; and Shelomith their sister. Verse 19. Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushab-hesed. Verse 20. And Malchiram, and Rephaiah, and Shenazar, Jechamiah, Hoshamah, and Nedabiah : sia. Verse 21. And the sons of Hananiah, Pelatiah, and Jesiah ; the sons of Rephaiah; Arnan his son ; Obadiah his son; Shechaniah his son, (reading accord- ing to Houbigant, 132 beno, for 513 beni.) Verse 22. The sons of Shechaniah; Shemaiah— the sons of Shemaiah; Hattush, and Igeal, and Ba- riah, and Neariah, and Shaphat: five. On the propriety of the substitution of 123 Jeno, his son, for 3 beni, sons, in ver. 21, I cannot but agree with Dr. B. That the latter is a corruption appears to me self-evident ; the mistake might easily be made, from the great similarity between * yod, and ἡ vau; and numerous mistakes of this kind in the sa- cred text have long been the perplexity and the com- plaint of critics. Houbigant’s note on this verse is worthy of serious regard: “ Illud 522 quod hoe yersu 1 Observations on the quater legitur, quater esse legendum 1}3 filius ejus, docet ipsa per se pagina sacra. Nee aliter legunt omnes Veteres, sed in fine post 172 addendum 133 filius ejus, quod etiam legebant Veteres, et quod scriba omisit deceptus similitudine ejus >)3 quod sequitur initio versus 22.” Houbigant in loco. From these observations Dr. B. concludes that, by an error of the transcriber, Pedaiah is put for Rephaiah or Peraiah, in ver. 18; whilst in ver. 21 the proper name Rephaiah is retained ; hence those whose names are mentioned in ver. 18, were supposed not to be the sons of Zerubbabel, and so the whole verse in which they were contained was transposed, and put before the 19th verse, where the name of Zerubbabel oc- curs ; and as the last word of this verse, viz. Neda- biah, or 1°21 Nebadiah, according to the Septuagint, (who omitted the word six in this place, and added it to ver. 22,) contains almost all the letters of the words 7°15 2 beni Pedaiah, this word by a mistake of the transcriber, was changed into 75°32 bent Peraiah, and thus it was supposed that a mistake in a name twice written was corrected; hence it was that Ze- rubbabel was called the son of Pedaiah, whose name occurred in the preceding verse. Many examples of similar permutations occur in the sacred writings : see Job xl. 1-14, which ought to be placed, as both Kennicott and Heath have observed, between what is related, chap. xl. 2, 6, and 7; see also Exod. xxx. 1, 10; also Job xxxi. 38, 39, 40, which should fol- low chap. xxxi. 25. A similar transposition may be seen 1 Chron. ix. 2, 17, where the whole clause ap- pears Ὁ be taken from Neh. ix. 2,19. Many other instances appear in Kennicott’s Dissertations on the state of the printed Hebrew text. Dr. Barrett, having thus far made his way plain, proceeds to lay down a table of the regal line, taken from 1 Chron. iii., on each side of which he places the genealogy as given by the Evangelists St. Matthew and St. Luke, that the general agreement may be the more easily discerned. Matthew, chap. 1.1 Chron. chap. ili.) Luke, chap. 11]. Salathiel Salathiel Salathiel Zerubbabel Zerubbabel Zerubbabel First generation omitted Rephaiah Rhesa Another genera- tion omitted Arnan, or Onan |Joanna or Jonan Abiud Obadiah Juda Eliakim Shechaniah Joseph or Josech A third generation omitted Shemaiah Semei No corresponding generation Mattathias No corresponding generation Maath Fourth generation| Neariah Nagge omitted Azor who is also |Azrikam who is, Esli (from whom From the above] Elioenai descended descends Joseph Mary) who Mary 1 CHAP. III. genealogy of our Lord. Dr. Barrett then proceeds to lay down the two fol- lowing propositions. I. That Salathiel in Matthew is the same with Salathiel in 1 Chron. iii. This admits of no doubt, and therefore he despatches it in a single sentence : both were descended from David through the same ancestors ; both lived at the same time, viz. of the captivity ; and both were born of the same father. Il. That Salathiel in Luke is the same with Sala- thiel in 1 Chron. iii. 17, the same as in Matthew i.} and consequently that Mary the mother of Jesus, descending from Salathiel in Luke, descends lineally from David by Solomon,—a maiter of vast consequence according to the opinion of Calvin, who asserts, “ If Christ has not descended from Solomon, he cannot be the Messiah.” WUaving taken for granted that Sala- thiel in Matthew is the same with Salathiel in 1 Chron., he proceeds to deduce the following consequences from his hypothesis. 1. Zerubbabel in 1 Chron. is the same with Zerub- babel in Luke; they agree in name, the time also is the same, and they had the same father. 2. Rephaiah in 1 Chron. is the same with Rhesa in Luke, where a notable coincidence occurs in the names. 3. Arnan in 1 Chron. is the same with Joanna in Luke ; and here it is worthy of notice, that in one of Kennicott’s MSS. the name was originally written DN Onan, a) vau being used instead of a> resh. It is well known that the MSS. in Luke write the name in great diversity of forms, viz. Iavva, Ιωαναν, lwvap, Iwvva, love, and some Ιωναν, between which and Onan there is but little difference. 4. Obadiah in 1 Chron. is the same as Juda in Luke. In this name may be found that of Adiwd men- tioned Matt. i. 13, who is the third from Zerubbabel whence it is evident that in St. Matthew two genera tions are omitted. The MSS. in St. Luke also vary considerably in the name ; some write it Iwada, which answers to the Hebrew Joida, or even 713) Obadiah Obadiah was one of the priests who signed and sealed the same covenant, Neh. x. 5, and seems to be the same with Jddo, Neh. xii. 4, who returned with Ze- tubbabel. See Newton, Chronol. p. 361. 5. Shechaniah in 1 Chron. is the same with Joseph or Osech, between which names there is a considera- ble similitude. 6. Shemaiah in 1 Chron. is the same with Semez in Luke. In this place the names perfectly agree. Thus, through six successive generations in the same line the names either perfectly agree, or are manifestly similar; each preserving the same order. Hence it may be legitimately concluded, that the preceding hypothesis is perfectly correct; and that Salathiel in Luke is the same with Salathiel in 1 Chron. iii., espe- cially when we consider that the time which elapsed between David and Christ was nearly bisected by the captivity ; so that the number of generations between them was divided into two almost equal parts by Sala- thiel. The two generations which occur after Semei in Luke, Mattathias and Maath, of which no trace is found in 1 Chron. iii., are*already rejected from the espoused|Joanan Joanam |Naum or Anum. | text of Luke, as interpolations, according to the proofs advanced in Dr. Barrett’s second section. Imme- 389 Observations on the diately after Shemaiah, the writer of 1 Chron. iii. sub- joins Neariah, in which Dr. B. supposes he has found the person ealled Nagge in Luke iii. 25, as he thinks the names do not differ widely, for the LXX. whom . Luke generally follows, often express the Hebrew } ain, by the Greek y gamma; and even in this chapter, for the 1) of the Hebrew text, they write 'Payav. To this Neariah, says Dr. B., the book of Chroni- cles gives three children: in eee. the first of eihesey Per discover the Azor of St. Matthew, the son of Elikim. But, according to the opinion of some cxitigs Abner should be inserted between Eliakim and zor, (see Le Clere in Hammond, vol. i. p. 6 :) or, according to others, between Adiud and Eliakim. (Drusius. Crit. sac. in Matt.) However this may be, Dr. B. thinks he can discover Shechaniah in Eliakim, and either Shemaiah or Neariah in Abner. Another son of Neariah was Elioenai, the same probably which Luke calls sli or Eslim; nér can they be considered as different persons, though their names in Greek and Hebrew do not perfectly correspond. He thinks also that Elioenai in 1 Chron. iii. and Elisthenan in the LXX. are different, although they certainly may be names of the same person differently written, and sig- nify the same son of Neariah. As Elioenai and Az- rikam are different, the same may be said of Esli and Azor; hence the family of Salathiel became branched out into two families, one of which is traced by Mat- thew, the other by Luke. It is not therefore surpris- ing if the subsequent names, as far as Joseph, should differ, as a different line of descent is described. Luke gives to his Esli a son called Naum or Anum; and in 1 Chron. iii. among the sons of Elioenai, we meet with Joanam, sometimes written Joanan—names which have a considerable similitude to that recorded by Luke. Having thus fixed the genealogy, by proving that Salathiel in Matthew and Luke is the same with Sala- thiel in 1 Chron. iii. 17, Dr. Barrett proceeds to in- quire whether chronology will support him in the times of those generations, the correlative succession of which he has endeavoured to ascertain. In the year 445 B. C. Nehemiah returned to Jerusalem, at which time both Shemaiah the son of Shechaniah, and Re- phaiah, who preceded him four generations, were em- ployed in building the walls of the city. At this time, therefore, Shemaiah must have been very young, Dr. B. supposes about twenty years old; he also considers that each of the generations consist of the same num- ber of years; that Rephaiah must consequently be about a hundred years old to have been born in the year before Christ 545; his father Zerubbabel to have been born about the year 570; and Salathiel in 590, or 595: there is consequently no place for the suppo- sitious Pedaiah, because Jechonias had not at that time begotten Salathiel, Matt. i. 12, as he was not led away captive till the year 599. Shemaiah, above mentioned, had a brother called Hattush, the son of Shechaniah, who is mentioned Ezra viii. 2, 3, and 1 Esdr. viii. 29, as returning to Jerusalem with Ezra ; and as Shemaiah had more sons, the last but one of whom was Neariah, this Neariah may be considered as having been born in 420, when Shemaiah was about forty-five years old. We may also suppose, says Dr. 390 ST. LUKE. genealogy of our Lord B., that in the fortieth year of Neariah, or before Christ 380, Elioenai the youngest son was born. Now as Elioenai begat several sons, the youngest of whom was Joanam or Naum, it will not appear improbable, if we consider Naum to have been begotten in the year 340, or the fortieth year of Elioenai. The line of Naum is carried no farther in the book of Chroni- cles, whence we may suppose he had reared no chil- dren in the time of Simon, surnamed the Just, who was high priest from 242 to 283, and is thought to have put the finishing hand to this book. It is probable, therefore, that Naum begot Amos in 290, when he himself was in the fiftieth year of his age. After Amos, let thirty years be computed for each genera- tion, or a hundred years for three, and the dates of these generations will appear as under :— Marruew. Luxe. A.a.C. Azor born before Christ, 380 . Elioenai, or Esli, born 380 Agenerationomitted|/Naum . . 340 Another generation omitted . Amos 290 Sadoe Mattathias . 260 Achim . Joseph . 230 Eliud Janna 200 Eleazar Melchi 165 Matthan Levi 5 130 Jacob . . Matthat . 100 Joseph the That of Mary Heli 65 Mary the mother one Christ 25 Dr. B. now proceeds to inquire, whether by the pro- position it appears that Salathiel in Luke, and Sala- thiel 1n 1 Chron. are the same person, provided the generations be traced up to David. This inquiry he ac- knowledges is pressed with many and great difficulties ; and the utmost that can be expected from it is to show that the objections advanced against it are destitute of force. Matthew states that Jechonias was the father of Salathiel; but Luke says that Neri was his father. These two accounts, however, may be reconciled by the hypothesis, that Nerz was the maternal grandfather of Salathiel, and hence, according to the custom of the Hebrews, put down for his father; so we read, Ezra ii. 61: Who took a wife of the daughters of Bar- zillai, and was called after their name. The truth of this hypothesis is next examined. It is a received opinion among the Jews, that Su- sanna was wife of Jechonias, and mother of Salathiel, which is confirmed by Biblioth. Clement. Vatic. tom. i. page 490, where it is said “ that Joachim, the hus- band of Susanna, was supposed to have been the king whom Nebuchadnezzar shut up in prison, whence he was liberated, on the death of that monarch, by his son and successor, Evil-merodach. Of Susanna was born Salathiel : because he was of the regal line, the elders of the people sat in judgment in his house, as in the palace of the king.” That Susanna was nearly allied Observations on the to the throne will be readily credited, if it is consider- ed that, when she came to the tribunal, she was accom- panied by fifty servants : (see the Septuag. version of Daniel, fol. Rome, 1772:) this was a proof of the re- gal state; for when Absalom and Adonijah affected the throne, they prepared fifty men to run before them, (2 Sam. xv. 1; 1 Kingsi. 5.) The Jews also affirm that she was of the tribe of Judah. Dr. B. next inquires into the genealogy of Neri, whom he supposes to be the same with Neriah, men- tioned so frequently by Jeremiah, chap. xxxii. 12, 16; xxxvi. 4, 8, 14, 32; xliii. 3, 6; xlv. 1; li. 59, and who was the father of Baruch and Seraiah. Baruch was certainly of an illustrious family, as we learn from Josephus, (Ant. x. 11,) who calls him the son of Neri. This Dr. B. farther establishes by the following con- siderations: 1. The title of prince is given to his bro- ther Seraiah, Jer. li. 59. 2. When the Jews were eonquered by the Chaldeans, Johanan, the son of Kareah, took the remnant of Judah, and all the no- bility and persons of distinction, and carried them down into Egypt; and among these were Jeremiah the pro- phet, and Baruch the son of Neriah, Jer. xliii. 5-7. 3. The words of Jer. xlv. 4,5: “The Lord saith, Be- hold that which [ have built I will break down, and that which I have planted will I pluck up; and seekest thou great things for thyself? seek them not, for I bring evil upon all flesh, ἅς." Here it is evident the threatening is directed against the house of David ; (2? Sam. vii. 16; 1 Chron. xvii. 25;) and the great things which Baruch sought for himself were certainly a share in the government of the land, as being near- ly allied to the throne, or even the throne itself. 4. Add to this, that the Jews alleged as a charge against Ba- ruch, that, by his instigation, Jeremiah exhorted them rather to continue under the power of the Chaldeans than eseape to Egypt, Jer. xliii. 3, which seems strongly to intimate that he expected to exercise the regal power over the remaining Jews by the assistance of the Chaldeans, which he could not expect to main- tain in Egypt. From all these considerations, Dr. B. infers that Baruch, and consequently Neriah, sprang from Nathan, the son of David. As nothing is related of the ancestors of Neriah, Dr. B. is obliged to recur to conjectures; the chief of which are the following. ‘ Maaseiah or Melchi, the father οἵ Neriah, was probably the same who, during the reign of Josiah, was governor of the city, 2 Chron. χχχίν. 8, whom the Syriac calls the scribe, and the Arabie the teacher of the city. Probably also, Simeon, the son of Juda, (Luke iii. 30,) is the same as is called Maaseiah, the son of Adaiah, 2 Chron. xxiii. 1. Simeon and Maaseiah (Dr. B. observes) are written in nearly the same letters, and differ scarcely, except in their situation. As to the names of Adaiah and Juda, the difference is nearly the same with that already observed between Obadiah and Juda, Luke iii. 26.” That the names in the Oid Testament have been extremely cor- rupted, not only in the different translations through which the Sacred Writings have passed, but also in various copies of the original, is well known to every Biblical critic, and has been continually deplored, from the days of St. Jerume, to the present hour. The complaint of this father, in his comment on Ezekiel 1 CHAP. Il. genealogy of our Lord. xl. 7, is as follows: Statim mensus est limen porte quod LXX. Θεὲ nominant, pro quo in Hebrao scrip- tum est \w Seph: et diligentem et studiosum lectorem admonendum puto—ut sciat omnia prope verba He- braica et nomina que in Greca et Latina translatione sunt posita, nimia vetustate corrupta scriptorumque vitio depravata, et dum de inemendatis scribuntur ine- mendatiora, de verbis Hebraicis facta esse sarmatica, imd nullius gentis, dum et Hebrea 6550 desierint, et aliena esse non ceperint. Wirron. Opera, vol. iii. 60]. 981. edit. Martinay. Dr. B. thinks that, if the above hypothesis be al- lowed as probable, it will follow that the family of Na- than was concealed in an humble and obscure situation, until almost the whole of the race of Solomon was de- stroyed by the treachery of Athaliah. Maaseiah or Simeon, the prince of this family, fearing a similar de- struction, and being moved with pity towards his rela- tive Joash, and having, by the assistance of Jehoiada the priest, removed Athaliah out of the way, set Joash at last on the throne, according to the particular ac- count in 2 Chron. xxii. 23. Trom that time, the wealth and dignity of this family increased, till the whole line of Solomon becoming extinct, Jechonias, his only re- maining heir, took Susanna, the daughter of Neriah, to wife: to which circumstance, Dr. B. thinks the author of Psalm exxxii. 17, probably alludes : “ There will I make the horn of David to bud: I have ordain- ed a /amp (that is, Neri) for mine anointed.” Here Dr. B. plays a little on the original word 93 ner, a lamp ; and as 3 Neri signifies my lamp, and 1°93 Neriah, the lamp of the Lord, he seems to think this a pro- phetical declaration of the preservation of the seed royal in the person of Neriah, the direct ancestor of Christ. Supposing this hypothesis to be true, Dr. B. constructs his genealogical table in the following man- ner, beginning at the division of the line of Solomon, and omitting Melea and Mainan, for reasons that have been already assigned. 1 | Sotomon. 1 NATHAN. 2 | Rehoboam 2 | Mattatha 3 | Abiah 3 | Eliakim 4 | Asa 4 | Jonan 5 | Jehosaphat 5 | Joseph 6 | Jehoram 6 | Juda or Adaiah 7 | Ahaziah 7 | Simeon or Maaseiah 8 | Joash 8 | Levi 9 | Amaziah 9 | Matthat 10 | Uzziah 10 | Jorim 11 | Jotham 11 | Ehiezer 12 | Ahaz 12 | Jose 13 | Hezekiah 13 | Er 14 | Manasses 14 | Elmodam 15 | Amon 15 | Cosam 16 | Josias 16 | Addi 17 | Jehoiakim 17 | Melchior Maaseias 18 | Jehoiachin or 16- 18 | Neri chonias 19 | Susanna On the ancestors of Mary, and the consanguinity between her and Joseph, Dr. B. shows that the virgin descended, not from the tribe of Levi, (an opinion 391 Observations on the which some of the ancients embraced,) but from the family of David; and brings several additional argu- ments to prove that St. Luke’s professed object was to trace out the genealogy of Mary, and St. Matthew’s that of Joseph. According to the universal voice of antiquity, the father and the mother of the virgin were called Joachim and Anna. Dr. B. thinks it indisputable, that Joachim is the same name with Eli, Luke iii. 23, or Eliakim, 2 Chron. xxxvi. 4. To give a greater probability to the opinion that Luke delivers the gene- alogy of Mary, Dr. B. refers to those Jewish writings, quoted by Lightfoot, in which the mother of our Lord is called *4y na ov) Mary the daughter of Eli; and though the latter word is written 9) instead of ‘x this does not, in his opinion, tend to invalidate the ar- gument, as δὲ and y are frequently interchanged. It may therefore be taken for granted that Eli was the father of Mary, and maternal grandfather of Christ, and that he is considered by St. Luke as the real father of Christ, while Joseph is only the putative father ; and thus, Dr. B. thinks, his own exposition is not only confirmed, but Luke is represented to be consistent with himself through the whole of his account: for in the same way as Neri is said to be the father of Salathiel, though it is evident he was no more than his maternal grandfather, so Eli would appear to be the maternal grandfather of Christ, although he is called his father. On the contrary, if the hypothesis of Africanus be adopted, the genealogy by St. Luke is self-contradictory. Dr. B. next takes into considera- tion the family of Anna, the mother of Mary. It is generally agreed, that the father of Anna was named Matthan. who this person was, is not easy to be known. Some suppose him to have been a priest; and as it was lawful for the daughters of the priests to marry into any tribe (Lev. xxii. 12) we may perceive how Mary could be the cousin (cvyyevyc) of Elisabeth, (who was really of the tribe of Lev7,) though her fa- ther Joachim, or Eli, was a descendant of the tribe of Judah. From considering the family of Anna, the Virgin’s mother, Dr. B. proceeds to the family of Joachim ; but, in this examination, he finds very few documents to guide his inquiries. Ancient writers, in order to prove that Mary sprang from David, invented two names, Panther and Barpanther, as the grandfather and father of Joachim. Concerning this fabulous Panther, there are two hypotheses: one is, that Pan- ther was the surname of Jacob, the father of Joseph ; and this was the opinion of Epiphanius. Others have maintained that he was of the family of Nathan, and brother of Melchi: this hypothesis is delivered by Damascenus, who appears to have found it in Epipha- nius. Leaving all these precarious and forged autho- tities, Dr. B thinks that the family of Joachim is more likely to be ascertained, by inquiring among the brethren of our Lord, mentioned Matt. xiii. 55, and Mark vi. 3,—James, Joses, Simon, and Judas. Con- cerning these, there have been two opinions: 1. That they were the sons of Joseph by a former wife, which Origen, Epiphanius, and Theophylact seem to have believed, and Jerome has opposed with considerable asperity (See his books De viris illustribus et 392 ST. LUKE. genealogy of our Lord. adversus Helvidium.) Jerome’s hypothesis, on the contrary, is, that James, Joses, Simon, and Judas, were cousins of our Lord, being the sons of Mary, the wife of Alpheus, and sister to the virgin, who is called Μαρία 4 του Κλωπα, John xix. 25. Dr. B. asserts, after Baronius and others, that James the Just, the first bishop of the Church at Jerusalem, was the same who is called the brother of our Lord, and the son of Alpheus. Concerning Cleopas, or Klopas, there are various opinions, both among ancient and modern writers. Hegesippus, as quoted by Eusebius, (Hist. Eccl. 1. iii. 6. 2,) calls him the brother of Joseph. Epiphanius, on the contrary, calls him the brother of Joachim: Chrysostom is of the same opinion. Others make Cleopas and Alpheus the same person: and Grotius, following the Arabic version, understands by ἡ τοῦ Κλωπα, the daughter, not the wife, of Cleopas. Cal- met, in his comment on John xix. 25, gives it as the most plausible opinion, that Cleopas was husband of that Mary who was sister to the blessed virgin, and father of James the less. Dr. B. thinks that these apparently discordant systems may be harmonized by the following scheme :— JAcoB a a Matruat ales died Joachim, or Eli, without is- married the second sue; from time to Anna, from the marri- whomsprang Mary=Joseph Alpheus, or age of his Cleopas, widow with Jesus married his brother Mary ἡ tov Joachim Κλωπα, sprang Ma- whence ry % Tov sprang Κλωπα. James, Jo- ses, Simon, and Juda. By this hypothesis it would appear that there were two persons of the name of Cleopas, one the brother of Joachim, the other the brother of Joseph; one the lecal father, the other the husband of Mary. Hence James and the others are properly termed the drethren of our Lord, being connected with him by a twofold tie of consanguinity—on their mother’s side, and or the side of their putative father. Secondly, By this hypothesis, the difficulty of regarding these four brothers as the sons of Joseph is quite removed: if this indeed were true, they would not be the sons of Mary, tov Κλωπα, for Joseph would then have been the husband of the two sisters, contrary to the law, Lev. xviii. 18. Cleopas or Alpheus, according to Grotius and Lucas Brugensis, is the same with λωπα, (John xix. 25,) who was alive when Christ was cru- cified. Hence it is improbable that James, Joses, Simon, and Judas, could have been born of his wife, by any marriage of her with Joseph. We have already seen from Hegesippus, that the grandchildren of this very Jude, who was called owr Lord’s brother, were alive in the time of Domitian: he expressly says, that “ Simon, the son of Cleopas, who was uncle to Observations on the our Lord, was crucified in the 120th year of his age, under the reign of Trajan, when Atticus, of the con- sular order, was president of Syria.” See Euseb. Hist. Eccl. 1. iii. c. 32. Simon must therefore have * been born before Christ, for Trajan, in whose reign he suffered, died A. D. 117. If therefore Joseph had ever married Mary tov Κλωπα, it must have been be- fore he espoused the mother of our Lord: and then, as both these sisters were alive at the crucifixion, (John xix. 25,) he must have been illicitly the husband of both at the same time. Dr. Barrett having thus finished his laborious inves- tigation of this difficult subject, concludes his work by observing, that his prime object was to prove, by the agreement of the evangelists, that Christ descend- ed from David by the line of Solomon; that on this subject he has not assumed that the explanation given of one or other of these genealogies is the true one, and that the other should be corrected according to it; but that, in the first place, he has considered the number of the generations, and then, by assistance derived from the books of the Old Testament, the rules of sound and temperate criticism, and the colla- tion of MSS., has constructed a genealogical table of the family of David; (see the preceding leaf ;) and having compared with this table the genealogies extant in the evangelists, he finds that they agree with it in the main, and consequently that they agree with each other. It cannot be objected against his argument, that he takes for granted what he should have proved, viz. that one or other of the genealogies is true; this he has not asserted, but he infers that both are authen- tic, from their agreement with that which he has constructed from the best existing authorities: and although he considers the hypothesis of the moderns, which states that Luke sets down the genealogy of Mary, to be the most probable, yet he has not assumed it as true; neither do his conclusions against the hypothesis of Africanus, in the second and third sec- tions, rest on such assumption, but solely on the authority of the Old Testament and a collation of MSS. unconnected with any hypothesis whatever. All subjects of this kind, both in sacred and pro- fane history, are entangled with difficulties peculiar to themselves, partly through the remoteness of the times to which they refer, and partly through the pe- euliar manners that prevailed in different nations of reckoning and recording their genealogical successions. I may venture to affirm that similar difficulties, and even greater, are to be found in profane histories of the first importance ; the general accuracy ané@ uni- versal authenticity of which, no man who rega. ds his credit will ever call into question. Dr. B. has certainly proved his main points without recurring to the discreditable shifts which some will adopt, who cut the knots they cannot untie, and be- cause they find it impracticable to reconcile certain seeming difficulties in the sacred history, first affect to doubt the authenticity of those histories, and, after- wards put forth their criminal hands, and lop off whole oranches from the tree of life :—a text is too small a portion; difficulties (to them) still remain; another text must follow, and another still, till at last whole chapters are tossed away into the limbo of vanity. 1 CHAP. III. genealogy of our Lord. Then, to be sure, all is fair and clear; for by this species of criticism any thing may be proved or de- nied: but God never appointed such a method to discover truth, and sound criticism should hold it disgraceful to resort to it. I have said that the peculiar manner used by some of the eastern nations in recording their genealogies, is one cause of their present obscurity: on this sub- ject, the late ingenious Mr. Harmer refers to a case in point, which I shall give in his own words :— “Genealogical tables were kept among the Jews with great exactness. Every person of learning, how- ever, knows that the great difference in this point between St. Matthew and St. Luke, who have each of them given us a gencalogy of our Lord, has greatly embarrassed the curious, and did so early; (see Aug. Retract. 1. ii. c. 7;) but as in other cases, what was at first thought an objection against the sacred writer has turned out in his favour, so doubly will this, when it shall be thoroughly cleared up. Time may perhaps do it: all I would attempt to show here is, that there has been lately discovered an inscription at Palmyra, which has just the same difficulty. He that clears up the Syrian difficulty will, I presume, clear up the sacred. To which I would add, that it is to be remembered, that Palmyra was in the neighbour- hood of Judea, and the inscriptions that are found there are about the apostolic age. As to the inscrp- tion I refer to Mr. Wood, the ingenious editor of those ruins, who has observed, that it was more difficult to understand than translate it. This, says he, will ap- pear by rendering it literally, which is easiest done into Latin, thus: Senatus populusque Alialamenem, Pani filium, Mocimi nepotem, Hranis pronepotem, Mathe abnepotem, et ZEranem patrem ejus, viros pios et patrie amicos, et omni modo placentes patrie pa- triisque diis, honoris gratia. Anno 450, Mense Aprilt, Our difficulty is, continues he, that AZranes is called the father of Alialamenes, who is himself called the son of Panus, just in the same manner as St. Matthew tells us that Jacob begat Joseph; and St. Luke calls Joseph, the son of Heli. There is something without doubt in these affairs peculiar to the east, which, however unknown to us, was common to the Jews and the people of Palmyra; and will, when properly explained, be a proof of the authenticity of these genealogies, instead of an objection.” Harmer’s Οὖ- servations. To several of my readers it will probably appear that Dr. B. has carried his critical conjectures too far, particularly in respect of several names which occur in these genealogies. Those only will make this ob- jection, who, from a want of acquaintance with an- cient MSS., suppose that those names, as they occur in our present copies, are to be considered as ἴηνα- riably genuine and original. But the specimen I have already given, in the preceding sheet, of the dif- ferent reading of the same name in ancient MSS. will serve to remove this misapprehension. From a very particular acquaintance with this subject, I think I have sufficient ground to state, that, threugh the ig- norance and carelessness of transcribers innumerable mistakes have been made in ancient names. These also have suffered very greatly in their transfusion 393 The temptation from one language to another, till at last the original name is almost totally lost. Examples might be mul- tiplied without end; a very few will suffice: the pwr Yehoshua (according to the Masoretie punctua- tion) of the Hebrew Bible, is changed into Joshua and Jesus ; W1yw Yeshayahoo into Isaiah and Esaias ; wx Eliyahoo into Elijah and Elias: the Persian Darab into Darius; Ardsheer into Ahasuerus ; Ar- tachshasta into Artaxerxes, and even Darius; and pani Yahchanan into Ιωαννης, Johannes, and John! Besides, neither the Greeks nor Romans could pro- nounce either the Hebrew or Persian names; and when engaged in the task of transcribing, they did it according to their own manner of pronunciation. It is notorious that all the Greek and Latin historians have committed innumerable blunders of this kind, in their accounts of foreign nations. St. Jerome loudly complains of the ridicule which those Christians, who were accustomed only to a Greek or Latin mode of pronunciation, endured continually from the Jews, because they could not pronounce the Hebrew proper names, particularly the gutturals : “ Solent, (says he,) arridere nos imperitia maxime in aspirationibus ὁ: qui- busdam cum rasura gule litteris proferendis ;—si igitur a nobis hec nominum & lingue idiomata ut videlicet barbara non ita fuerint expressa ut exprimun- tur ab Hebrais, solent cachinnum attollere, et jurare se penitus nescire quod dicimus.” Com. in Epist. ad. ST. LUKE. of Christ. Tit. c. iii. v. 9. This learned father excuses himself and his brethren, on the consideration, that the He- brews had both sounds and letters which were wholly unknown to the Greeks and Latins; and particularly instances ΠῚ cheth, and y ayin, the double aspiration of which (as he terms it) the Septuagint not being able to express, were obliged to represent by the use of additional Jetters, quia cum duplici aspiratione in Grecam linguam transferre non poterant, aliis litterts additis expresserunt: he adds, that, whereas the Greeks and Romans had only one s, the Hebrews had three, Ὁ samech, ¥ sade, and w sin, each of which had a different sound. (Udi supra.) From these examples, the reader will see the indubitable evidence of cor- ruption in many proper names, and the great proba- bility of it in others. On the whole of this genealogy, a pious writer makes the following reflections :— Jesus, the author and principle of the new crea- tion, and the repairer of the world, disdains not to be reckoned among ordinary creatures, and among the children of sinful Adam. He designed hereby to secure us from having the least doubt of his human nature ; and to assure us that we have a victim, a saviour, and a high priest, capable of compassionating our infirmi- ties and miseries, and making atonement for our sins ; and thus reconciling us to God. ‘Thanks be to God for his unspeakable gift! CHAPTER IV. Christ’s temptation, 1-13. Nazareth, 16-28. a demon, 33-37. Teaches in the synagogues of Galilee, 14, 15. They attempt to kill him, 29, 30. Heals Peter’s mother-in-law, and various others, 38-41. He preaches ma synagogue at He preaches in Capernaum, 31, 32, and casts out He goes to the desert, and preaches ayterwards in the synagogues of Galilee, 42-44. ae eal. ND *Jesus being full of the An, Olymp Holy Ghost returned from Jor- —— dan, and was led by the Spirit into the wilderness, 2 Being forty days tempted of the devil. And °in those days he did eat nothing: and when they were ended, he afterward hungered. 3 And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. 4 And Jesus answered him, saying, ὦ It is written, That man shall not live by bread alone, but by every word of wre God. 5 And the devil, taking him up into a high mountain, showed unto him all the kingdoms of the world in a moment of time. 6 And the devil said unto him, All this power will I give thee, and the glory of them: for 9 that is delivered unto me; and to whomso- ever I will I give it. 7 If thou therefore wilt ἢ worship me, all shall be thine. An. Olymp. CCL. 3. a Matt. iv. 1; Mark i. 12. + Ver. 14; chap. ii. 27. © Exod. xxxiv. 28; 1 Kings xix. 8. 4 Deut. 6 John xii. 31; xiv. 30; Rev. xiii. 2, 7. £ Or, fall down before me. vill. 3. NOTES ON CHAP. IV. Verse 1. Was led by the Spirit] Or, And was carried about, nyeto. Matthew says, ανηχθη, he was brought up. Mark says, the Spirit driveth him exBarrei—putteth him forth. But each of the evan- gelists attributes this to the Holy Ghost, not to Satan. It may be useful to remark here, that, during the forty days and forty nights in which he is said to have 394 been tempted by the devil, he is carried about, con- tinually sustained and supported, by the Holy Ghost. Let those who are tempted by Satan /ook for, and, in virtue of the power and intercession of Christ, clazz, the same support; and it matters little how many days they may be assaulted by the devil, while they are carried about by the Spirit of God. Verse 7. If thou—wilt worship me] This tempta- 1 CHAP. IV. The temptation of Christ. ——, 8 And Jesus answered and said An. Olymp. unto him, Get thee behind me, Sa- tan: for Sit is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 9 *And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thy- self down from hence : 10 For ‘it is written, He shall give his an- gels charge over thee, to keep thee: 11 And in thezr hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 12 And Jesus answering said unto him, ΚΤῚ is said, Thou shalt not tempt the Lord thy God. & Deut. vi. 13; x. 20.— Matthew iv. 5.——i Psa. xci. 11. k Deut. vi. 16.—! John xiv. 30; Heb. iv. 15. He preaches in Galilee, ¢-c. 13 And when the devil had ended 4,™. 4031. all the temptation, he departed from An. Olymp. him !for a season. as ΒΒ 14 4 ™And Jesus returned "in the power of the Spirit into ° Galilee: and there went out a fame of him through all the region round about. 15 And he taught in their synagogues, be- ing glorified of all. 16 % And he came to ? Nazareth, where he had been brought up: and, as his custom was, ‘he went into the synagogue on the Sabbath day, and stood up for to read. 17 And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, m Matt. iv. 12; John iv. 43—— Ver. 1. li. 23; xi. 54; Mark vi. 1. © Acts x. 37.—? Matt. 4 Acts xili. 14; xvii. 2. tion is the Jast in order, as related by Matthew ; and it is not reasonable to suppose that any other succeed- ed to it. Luke has here told the particulars, but not in the order in which they took place. See every cir- eumstance of this temptation considered and explained in the notes on Matt. iv. 1-11. Yerse 14. Returned in the power of the Spirit] Ἐν τῃ duvaper tov πνεύματος, In the mighty power of the Spirit. Having now conquered the grand adversary, he comes in the miracle-working energy of the Spirit to show forth his power, godhead, and love to the people, that they might believe and be saved. He who, through the grace of God, resists and overcomes temptation, is always bettered by it. This is one of the wonders of God’s grace, that those very things which are designed for our utter ruin he makes the instruments of our greatest good. Thus Satan is ever duped by his own proceedings, and caught in his own eraft. Verse 15. And he taught in their synagogues] We do not find that even the persecuting Jews ever hinder- ed Christ or his disciples from preaching in their syna- gogues. [5 it the same in every place where even the Christian religion is established by law? Would Jesus, or his apostles, or their most Scriptural repre- sentatives, be permitted to preach in one out of a thousand churches, in certain countries, unless they were strictly conformed to their external ecclesiasti- eal customs? Nor even then, unless their doctrine were according to the taste of the managers and of the times. Glorified of all.] All felt the power of his preach- ing, and acknowledged the divinity of his mission. The scandal of the cross had not yet taken place. Verse 16. To Nazareth, where he had been brought up} It is likely that our Lord lived principally in this city till the 30th year of his age ; but, after he enter- ed on his public ministry, his usual place of residence was at the house of Peter, in Capernaum. As his custom was] Our Lord regularly attended 1 the public worship of God in the synagogues ; for there the Scriptures were read: other parts of the worship were very corrupt ; but it was the best at that time to be found in the land. To worship God publicly is the duty of every man, and no man can be guiltless who neglects it. If a person cannot get such public worship as he likes, let him frequent such as he can get. Better to attend the most indifferent than to stay at home, especially on the Lord’s day. The place and the time are set apart for the worship of the true God: if others do not conduct themselves well in it, that is not your fault, and need not be any hinderance to you. You come to worship Gop—do not forget your errand—and God will supply the lack in the service by the teachings of his Spirit. Hear the say- ing of old Mr. Herbert :— “The worst speak something good: should all want sense, God takes the text, and preacheth p-a-t-i-e-n-c-e.” A man may always profit where the word of God is read. Stood up for to read.] The Jews, in general, sat while they taught or commented on the Sacred Writ- ings, or the traditions of the elders; but when they read either the law or the prophets they invariably stood up: it was not lawful for them even to lean against any thing while employed in reading. Verse 17. And when he had opened the book] Ava- πτυξας, When he had unrolled it. "The Sacred Writ- ings used to this day, in all the Jewish synagogues, are written on skins of basil, parchment, or vellum, sewed end to end, and rolled on two rollers, beginning at each end; so that, in reading from right to left, they roll off with the left, while they roll on with the right. Probably the place in the Prophet Isaiah, here referred to, was the lesson for that day; and Jesus unrolled the manuscript till he came to the place: then, after having read, he rolled it up again, and returned it to the officer, ver. 20, the ruler of the synagogue, or 395 Christ explains a prophecy A.M.4031. 18 The Spirit of the Lord is An. Olymp. upon me, because he hath anointed Bees ine 10 preach the Gospel to the poor: he hath sent me to heal the broken- hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19 To preach the acceptable year of the Lord. 20 And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. 21 And he began to say unto them, This day is this scripture fulfilled in your ears. ST. LUKE. of Isaiah at Nazareth 22 And all bare him witness, and ἂς ΝΜ 4021. ‘wondered at the gracious words An. Olymp. which proceeded out of his mouth. And they said, * Is not this Joseph’s son? 23 And he said unto them, Ye will surely say unto me this proverb, Physician, heal thy- self: whatsoever we have heard done in ἃ Ca- pernaum, do also here in ¥ thy country. 24 And he said, Verily I say unto you, No prophet is accepted in his own country. 25 But I tell you of a truth, * many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land ; 26 But unto none of them was Elias sent, r Isa. lxi. 1. 11. 47. S Psa. xlv.2; Matt. xiii. 54; Mark vi. 2; chap. τ John vi. 42. «Matt. iv. 13; xi. 23. ¥ Matt. xiii. 54; Mark vi. 1—w Matt. xiii. 57; Mark vi. 4; John 1v. 44..—* | Kings xvii. 9; xviii. 1; James v. 17. nis servant, whose business it was to take care of it. The place that he opened was probably the section for the day. See the table at the end of Deuteronomy, and the note at the end of that tadle. Verse 18. The Spirit of the Lord] This is found in Isa. Ixi. 1; but our Lord immediately adds to it ver. 7 of chap. xlii. The proclaiming of liberty to the captives, and the acceptable year (or year of accept- ance) of the Lord, is a manifest allusion to the pro- claiming of the year of jubilee by sound of trumpet : see Lev. xxv. 9, &c., and the notes there. This was a year of general release of debts and obligations ; of bond-men and women ; of lands and possessions, which had been sold from the families and tribes to which they belonged. Our Saviour, by applying this text to himself, a text so manifestly relating to the institution above mentioned, plainly declares the typical design of that institution.—LowTnr. He hath anointed me] 1 have been designed and set apart for this very purpose; my sole business among men is to proclaim glad tidings to the poor, &c. the functions of this new prophet are exercised on the hearts of men; and the grace by which he works in the heart is a grace of healing, deliverance, and illu- mination ; which, by an admirable virtue, causes them to pass from sickness to health, from slavery to liberty, from darkness to light, and from the lowest degrees of misery to supreme eternal happiness. See Quesnel. To those who feel their spiritual poverty, whose hearts are broken through a sense of their sins, who see themselves tied and bound with the chains of many evil habits, who sit in the darkness of guilt and misery, without a friendly hand to Jead them in the way in which they should go—to these, the Gospel of the grace of Christ is a pleasing sound, because a present and full salvation is proclaimed by it; and the present is shown to be the acceptable year of the Lord; the vear, the time, in which he saves to the uttermost all vho come unto him in the name of his Son Jesus. steader! what dost thou feel? Sin—wretchedness— misery of every description? Then come to Jesus— He will save raee—he came into the world for this 396 All very purpose. Cast thy sul. upon him, and thou shalt not perish, but have everlasting life. Verse 20. Were fastened on him.] Were attentwe- ly fixed on him. The proper import of ατενίζοντες αυτῳ. Verse 22. At the gracious words] To the words | of grace, ext τοῖς Nesey τῆς χαριτος, or the doctrines | of g grace, which he then preached. It is very strange that none of the evangelists give us any account of this sermon! There was certainly more of it than is related in the 21st verse—To-day is this scripture fulfilled in your ears ; which seems to have been no more than the first sentence he spoke on the occasion. Had it been necessary for our salvation, it would have been recorded. It was ademonstration to those Jews, that Jesus, who preached to them, was the person of whom the prophet there spoke: it was not designed for genera! edification. Let us make a good use of what we have got, and we shali not regret that this | sermon is lost. The ear is never satisfied with hear- | ing : we wish for another and another revelation, while sadly unacquainted with the nature and design of that which God’s mercy has already given us. Verse 23. Physician, heal thyself] That is, heal the broken-hearted in thy own country, as the latter clause of the verse explains it; but they were far from being in a proper spirit to receive the salvation which he was ready to communicate; and therefore they were not healed. Verse 24. No prophet is accepteay See on Matt. Mili. 55-57. Verse 25. In the days of Elias] Sce this history, 1 Kings xvii. 1-9, compared with chap. xviii. 1-- 45. This was evidently a miraculous interference, as no rain fell for three years and six months, even in the rainy seasons. There were two of these in Judea, called the first and the /atler rains; the first fell in October, the latter in April: the first prepared the ground for the seed; the latter ripened the harvest. As both these rains were withheld, consequently there was a great famine throughout all the land. Verse 26. Unto none of them was Elias sent, save t The Nazarites are offended, A. 1M 1 save unto Sarepta, a city of Sidon, An. Olymp. unto a woman that was a widow. 27 ¥ And many lepers were in Is- rael in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. 28 And all they in the synagogue, when they heard these things, were filled with wrath, y2 Kings v. 14. unto Sarepta] The sentence is elliptical, and means this: To none of them was Elias sent; he was not sent except to Sarepta; for the widow at Sarepta was a Sidonian, not a widow of Israel. Prarce.—Sa- repla was a pagan city in the country of Sidon, in the vicinity of Galilee. Verse 27. None of them was cleansed] This verse is to be understood as the 26th; for Naaman, being a Syrian, was no leper in Israel. The meaning of these verses is, God dispenses his benefits when, where, and to whom he pleases. No person can complain of his conduct in these respects, because no person deserves any good from his hand. God never punishes any but those who deserve it; but he blesses incessantly those who deserve it not. The reason is evident : justice depends on certain rules ; but Jeneficence is free. Beneficence can bless both the good and the evil; justice can punish the latter only. Those who do not make this distinction must have a very confused notion of the conduct of Divine Providence among men. Verse 28. Were filled with wrath] They seem to have drawn the following conclusion from what our Lord spoke : “ The Gentiles are more precious in the sight of God than the Jews; and to them his miracles of merey and kindness shall be principally confined.” This was pretty near the truth, as the event proved. Those who profit not by the light of God, while it is among them, shall have their candle extinguished. The kingdom of God was taken from the Jews, and given to the Gentiles; not because the Gentiles were better than they were, but because, Ist. The Jews had forfeited their privileges; and 2dly. Because Christ saw that the Gentiles would dring forth the fruits of the kingdom. Verse 29. The brow of the hill] Mr. Maundrel tells us that this is still called “the Mountain of the Precipitation, and is half a league southward of Na- zareth. In going to it, you cross first over the vale in which Nazareth stands; and then going down two or three furlongs, in a narrow cleft between the rocks, you there clamber up a short but difficult way on the right hand; at the top of which you find a great stone standing on the brink of a precipice, which is said to be the very place where our Lord was destined to be thrown down by his enraged neighbours.” Maundrel’s Journey, p. 116. Edit. 5th. 1732. Verse 30. Passing through the midst of them] Hither he shut their eyes so that they could not see him; or he so oyerawed them by his power as to leave them no strength to perform their murderous purpose. The man Christ Jesus was immortal till his time 1 CHAP. 1Υ. and attempt to kill ham. 29 And rose up, and thrust him 4, M4031. out of the city, and led him unto Ang Give. the 5 brow of the hill whereon their city was built, that they might cast him down headlong. 30 But he * passing through the midst of them went his way, z Or, edge——* John viii. 59; x, 39. came; and all his messengers are immortal till their work is done. The following relation of a fact presents a scene something similar to what I suppose passed on this occasion: A missionary, who had been sent to a strange land to proclaim the Gospel of the kingdom of God, and who had passed through many hardships, and was often in danger of losing his life, through the persecutions excited against him, came to a place where he had often before, at no small risk, preached Christ crucified. About fifty people, who had receiv- ed good impressions from the word of God, assembled : he began his discourse; and, after he had preached about thirty minutes, an outrageous mob surrounded the house, armed with different instruments of death, and breathing the most sanguinary purposes. Some that were within shut to the door; and the missionary and his flock betook themselves to prayer. The mob as- sailed the house, and began to hurl stones against the walls, windows, and roof; and in a short time almost every ‘ile was destroyed, and the roof nearly uncover ed, and before they quitted the premises scarcely left one square inch of glass in the five windows by which the house was enlightened. While this was going forward, a person came with a pistol to the window opposite to the place where the preacher stood, (who was then exhorting his flock to be steady, to resign themselves to God, and trust in him,) presented it at him, and snapped it; but it only flashed in the pan! As the house was a wooden building, they began with crows and spades to undermine it, and take away its principal supports. The preacher then addressed his little flock to this effect: ‘‘ These outrageous people seek not you, but me; if J continue in the house, they will soon pull it down, and we shall be all buried in its ruins; I will therefore, in the name of God, go out to them, and you will be safe.” He then went towards the door; the poor people got round him, and entreated him not to venture out, as he might expect to be instantly massacred; he went calmly forward, opened the door, at which a whole volley of stones and dirt was that instant discharged ; but he received no damage. The people were in crowds in all the space before the door, and filled the road for a con- siderable way, so that there was no room to pass or repass. As soon as the preacher made his appear- ance, the savages became instantly as silent and as still as night: he walked forward; and they divided to the right and to the left, leaving a passage of about four feet wide for himself and a young man who follow- ed him, to walk in. He passed on through the whole crowd, not a sout of whom either lifted a hand, or 397 Christ casts out a demon, A.M, 1031. 31 And ἢ came down to Capernaum, An. Olymp. a city of Galilee, and taught them on . 565. the Sabbath days. 32 And they were astonished at his doctrine : © for his word was with power. 83 Ἵ 2 And in the synagogue there was a man which had a spirit of an unclean devil, and cried out with a loud voice, 34 Saying, ° Let ws 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. 35 And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not. 36 And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he com- mandeth the unclean spirits, and they come out. 37 And the fame of him went out into ST. LUKE. heals Peter's mother-in-law, Gv A.M. 4031. every place of the country round Αἰ ΝΜ 48 about. An. Olymp.- 38 9 = And he arose out of the Sa synagogue, and entered into Simon’s house. And Simon’s wife’s mother was taken with a great fever; and they besought him for her. 39 And he sicod over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them. 40 9% ‘Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them. 41 Ἵ * And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And 'he rebuking them suffered them not ™to speak; for they knew that he was Christ. 42 9 "And when it was day, he departed and went into a desert place: and the people b Matt. iv. 13; Mark i. 21. 4 Mark i. 23. © Or, Away. Dan. ix. 24; chap. i. 35. © Matt. vii. 28, 29; Tit. ii. 15. £ Ver. 41.— Psa. xvi. 10, h Matt. viii. 14; Mark i. 29. i Matt. viii. 16; Mark i. 32, & Mark i. 34; i. 11—1 Mark i. 25, 34; ver. 34, 35——™Or, to say that they knew him to be Christ ——* Mark i. 35. spoke one word, till he and his companion had gained the uttermost skirts of the mob! The narrator, who was present on the occasion, goes on to say: “ This was one of the most affecting spectacles I ever wit- nessed; an infuriated mob, without any visible cause, (for the preacher spoke not one word,) became in a moment as calm as lambs! They seemed struck with amazement bordering on stupefaction ; they stared and stood speechless ; and, after they had fallen back to right and left to leave him a free passage, they were as motionless as statues! They assembled with the full purpose to destroy the man who came to show them the way of salvation; but he, passing through the midst of them, went his way. Was not the God of missionaries in this work ? The next Lord’s day, the missionary went to the same place, and again proclaim- ed the Lamb of God, who taketh away the sin of the world !” Verse 31. Came down to Capernaum] Which it is likely he made his ordinary place of residence from this time. See on Matt. iv. 13. Verse 32. His word was with power.j Ev εξουσιᾳ, With authority. He assumed the tone and manner of a new Lawgiver; and uttered all his doctrines, not in the way of exhortation or advice, but in the form of precepts and commands, the unction of the Holy Spirit accompanying all he said. See on Mark i. 22. Verse 33. A spirit of an unclean devil] As demon was used both in a good and dad sense before and δῇ. ter the time of the evangelists, the word wnclean may have been added here by St. Luke, merely to express the quality of ἐλι5 spirit. But it is worthy of remark, that the inspired writers never use the word δαίμων, | 398 demon, in a good sense. See the whole of this case explained, Mark i. 23, &c. Verse 35. And hurt him not.] Though he convulsed him, Mark i. 26, and threw him down in the midst of them, probably with the design to take away his life, yet our Lord permitted it not; and this appears to be the meaning of the place. The spirit was not per- mitted essentially to injure him at that time. Verse 37. The fame] Hyoc, the sound. This is a very elegant metaphor. The people are represented as struck with astonishment, and the sound goes out through all the coasts ; in allusion to the propagation of sound, by a smart stroke upon any substance, by which the air is suddenly agitated, and conveys the report made by the stroke to distant places. So this miracle was told to others by those who saw it, and they to others still, till it was heard through all the coasts of Galilee, Mark i. 28. Verse 38. Simon’s wife’s mother] See on Matt. viii. 14-17. As soon as Peter began to follow Chris* his family began to benefit by it. It is always profit- able to contract an acquaintance with good men. One person full of faith and prayer may be the means of drawing down innumerable blessings on his family and acquaintance. Every person who knows the virtue and authority of Christ should earnestly seek his grace in behalf of all the spiritually diseased in his house- hold; nor can he seek the aid of Christ in vain. Verse 40. When the sun was setting] And conse- quently the Sabbath ended, for before this it would have been unlawful to have brought their sick to be healed. Verse 42. And the people sought him] Rather, Sought him earnestly. Instead of εζητουν, sought, 1 1 Christ preaches in the sought him, and came unto him, and . stayed him, that he should not de- part from them. he said unto them, I must preach © St. Mark, read, exeCnrevv, earnestly sought. This reading is supported by ABCDFLMS—V, and more than seventy others. Wetstein and Griesbach have both received it into the text. The people had tasted the good word of God, and now they cleave to Christ with their whole heart. Hearing the words of Christ, and feeling the influence of his Spirit upon the soul, will attract and influence the heart; and indeed nothing else can do it. And stayed him] Strove to detain him; κατεῖχον avrov, they caught hold of him. Thus showing their great earnestness to be farther instructed. Verse 43. I must preach the kingdom of God to other cities} ‘To proclaim the kingdom of God was the Messiah’s great work ; healing the diseases of the people was only an emblematical and secondary work, a work that was to be the proof of his goodness, and the demonstration of his authority to preach the Gos- pel, and open the kingdom of heaven to all believers. Some have found both a difficulty and a mystery in the shutting up of heaven in the time of the Prophet Elijah. It was, no doubt, emblematical of the har- dened and impenitent state of the Israelites, and of the judgments of God in withholding those Divine influences which they had so often abused. As to the difficulty of the siz months, which both our Lord here, and St. James, chap. v. 17, mention, and which CHAP. V. synagogues of Galilee. the kingdom of God to other cities 4,™ 4031 also: for therefore am I sent. 44 ° And he preached in the syna- gogues of Galilee. An. Olymp. CCL. 3. chap. i. 39. are not mentioned in the book of Kings whence the account is taken, it may be easily understood thus. The rains, we have already seen, fell in Judea twice in the year, about April, and about October. At this latter period, when the rain was expected, the prophet prayed that it might not rain; the rain therefore of Marchesvan, or October, &c., was then restrained : this restraint continued for three full years; but six months had elapsed from Nisan, April, &c., when they had their last rain, add these six months to the three full years that the rain was restrained at the prayer of Elijah, and then we have the period of three years and six months, according to our Lord and Saint James. By this the justice of God was shown: but behold his mercy in that rain of grace which fell so abundantly by the preaching of Christ during the three years and six months of his public ministry ! Thus the difficulty is solved, and the mystery explained. Reader, the most awful famine is a famine of the word of God: thou art not yet tried in this way: behold the goodness and severity of God! While thou hast the light, walk asa child of the light; and let it not be thy curse and condemnation, that while others, by reading and hearing the word of God, are plenteously watered, thy fleece alone should be found dry. How unutterable must the wo of those be, who live and die infidels under the preaching of the Gospel of Christ! Let him that readeth, understand. CHAPTER V. The miraculous draught of fishes at the lake of Gennesaret, 1-11. being published abroad, he withdraws to the desert, Christ heals a leper, 12-14. His fame 15, 16. He heals a paralytic person, at which the scribes and Pharisees murmur, but the people glorify God, 17-26. He calls the publican Levi, who makes a feast for Christ, to which he invites a great number of publicans and others, at which the scribes and Pharisees murmur, and our Lord vindicates his conduct, 27-32. The parable of the new piece of cloth put on the old garment, and the new wine in old bottles, 33-35. 36-39. A. M. 4031. ND *it came to pass, that, as ae the people pressed upon him to = * — hear the word of God, he stood by the lake of Gennesaret, a Matt. iv. 18; NOTES ON CHAP. V. Verse 1. The people pressed upon him] There was a glorious prospect of a plentiful harvest, but how few of these blades came to full corn in the ear! To hear with diligence and affection is well ; but a preacher of the Gospel may expect that, out of crowds of hearers, only a few, comparatively, will fully receive the truth, and hold out to the end. 1 The question about fasting answered, ἢ 7 . M. 4031. 2 And saw two ships standing a Hees by the lake: but the fishermen An. Olymp. CCL3. were gone out of them, and were ————— washing their nets. Mark i. 16. To hear the word of God] Tov λογον του Θεου, The doctrine of God, or. the heavenly doctrine. The lake of Gennesaret} Called also the sea of Galilee, Matt. iv. 18, and Mark i. 16; and the sea of Tiberias, John vi. 1. It was, according to Josephus, forty furlongs in breadth, and one hundred and forth in length. No synagogue could have contained the multitudes who attended our Lord’s ministry; and 399 The ηιγαοιίοιιδ 3 And he entered into one of the An. Oly. ships, which was Simon’s, and sees prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. 4 4 Now when he had left speaking, he said unto Simon, ἢ Launch out into the deep, and let down your nets for a draught. 5 And Simon answering said unto him, Mas- ter, we have toiled all the night, and have ta- Age el: A. D.2 b John xxi. 3-8.—¢ John xxi. 6. therefore he was obliged to preach in the open air. But this also some of the most eminent rabbins were in the habit of doing; though among some of their brethren it was not deemed reputable. Verse 2. Two ships] Avo xAo1a, Two vessels. It is highly improper to term these ships. They appear to have been only such small boats as are used to manage nets on flat smooth beaches: one end of the net is at- tached to the shore ; the fishermen row out, and drop the net as they go, making a kind of semicircle from the shore; they return, and bring the rope attached to the other end with them, and then the net is hauled on shore ; and, as it was sunk with weights to the bottom, and floated with corks at the top, all the fish in that compass were included, and drawn to shore. Verse 3. And taught—out of the ship.| They pressed so much upon him on the land, through their eagerness to hear the doctrine of life, that he could not conveniently speak to them, and so was obliged to get into one of the boats ; and, having pushed a little out from the land, he taught them. The smooth still water of the lake must have served excellently to con- vey the sounds to those who stood on the shore. Verse 5. Simon—said—Master] Exicata. This is the first place where this word occurs; it is used by none of the inspired penmen but Luke, and he applies it only to our blessed Lord. It properly signifies a prefect, or one who is set over certain affairs or per- sons: it is used also for an instructer, or teacher. Peter considered Christ, from what he had heard, as teacher of a Divine doctrine, and as having authority to command, &c. He seems to comprise both ideas in this appellation ; he listened attentively to his teach- mg, and readily obeyed his orders. To hear atten- tively, and obey cheerfully, are duties we owe, not only to the sovereign Master of the world, but also to ourselves. No man ever took Jesus profitably for his teacher, who did not at the same time receive him as his Lord. We have toiled all the night] They had cast the net several times in the course of the night, and drew it to shore without success, and were now greatly dis- heartened. 1 have seen several laborious draughts of this kind made without fruit. ΑἸ] labour must be fruit- less where the blessing of God is not; but especially that of the ministry. It is the presence and influence of Christ, in a congregation, that cause souls to be gathered unto himself: without these, whatever the 400 ST. LUKE draught of fishes cae, A. Μ. 1031. ken nothing : nevertheless at thy 4," Ὧν word I will let down the net. = Diet 6 And when they had this done, they inclosed ὁ“ ἃ great multitude of fishes: and their net brake. 7 And they beckoned unto their ἃ partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. ἃ John xxi. 8, 11. preacher’s eloquence or abilities may be, all will be night, and fruitless labour. At thy word I will let down the net.| He who as- sumes the character of a fisher of men, under any au- thority that does not proceed from Christ, is sure to catch nothing ; but he who labours by the order and under the direction of the great Shepherd and Bishop of souls, cannot labour in vain. Verse 6. Their net brake.] Or, began to break, διερῥηγνυτο, or, was likely to be broken. Had it broke, as our version states, they could have caught no fish. Grammarians give the following rule concerning words of this kind. Verba completiva inchoative inteligenda. Verbs which signify the accomplishment of a thing, are often to be understood as only signifying the de- ginning of that accomplishment. Raphelius gives some very pertinent examples of this out of Herodotus. Verse 7. They beckoned unto their partners] Had not these been called in to assist, the net must have been broken, and all the fish lost. What a pity there should be such envious separation among the different sects that profess to believe in Christ Jesus! Did they help each other in the spirit of Christian fellowship, more souls would be brought to the knowledge of the truth. Some will rather leave souls to perish than admit of partners in the sacred work. It is an intoler- able pride to think nothing well done but what we do ourselves ; and a diabolie envy to be afraid lest others should be more successful than we are. They—filled both the ships] Both the boats had as many as they could carry, and were so heavily laden that they were ready to sink. As one justly observes, “There are fish plenty to be taken, were there skilful hands to take, and vessels to contain them. Many are disputing about the size, capacity, and goodness of their nets and their vessels, while the fish are permit- ted to make their escape.” Did the faithful fishers in both the vessels in these lands (the established Church, and the various branches of the dissenting interest) join heartily together, the nations might be converted to God; but, while the ridiculous disputes for and against particular forms last, there can be no unity. Were men as zealous to catch souls, as they are to support their particular creeds, and forms of worship, the state of Christianity would be more flourishing than it is at present. But the wall of separation is continually strengthened, each party fortifying it on his own side. 1 Christ heals a man who A.M. 4031. § When Simon Peter saw zt, he An. Olymp. fell down at Jesus’ knees, saying, i ὁ Depart from me; for I am a sin- part fr ; ful man, O Lord. 9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken : 10 And so was also James, and John, the sons of Zebedee, which were partners with Si- mon. And Jesus said unto Simon, Fear not; ffrom henceforth thou shalt catch men. 11 And when they had brought their ships to land £ they forsook all, and ἐσ! θὰ him. 12 Ἵ δ And it came to pass, when he was in a certain city, behold a man full of leprosy : who seeing Jesus fell on his face, and be- ¢2 Sam. vi. 9; Ma 17. Matthew iv. 20; xix. 27; Mark i. 18; chap. xviii. 28. h Matt. viii. 2; Mark i. 40. 1 Kings xvii. 18——f Matt. iv. 19; Mark i. CHAP. V. was full of the leprosy sought him, saying, Lord, if thou ri % wilt, thou canst make me clean. An. eae 13 And he put forth his hand, ἐν and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him. 14 ‘And he charged him to tell no man: but go and show thyself to the priest, and offer for thy cleansing, * according as Moses commanded, for a testimony unto them. 15 But so much the more went there a fame abroad of him: !and great multitudes came together to hear, and to be healed by him of their infirmities. 16 Ἵ ™And he withdrew himself into the wilderness, and prayed. i Matthew viii. 4. ——k Lev. xiv. 4, 10, 21, 22——1 Matthew iv. 25; Mark iii. 7; John vi. 2.——™ Matt. xiv. 23; Mark vi. 46. Verse 8. Depart from me; for I am a sinful man] Ἐξελθε az’ euov, Go out from me, i. 6. from my boat. Peter was fully convinced that this draught of fish was a miraculous one; and that God himself had particu- larly interfered in this matter, whose presence and power he reverenced in the person of Jesus. But as he felt himself a sinner, he was afraid the Divine pu- rity of Christ could not possibly endure him ; therefore he wished for a separation from that power, which he was afraid might break forth and consume him. It seems to have been a received mazim among the Jews, that whoever had seen a particular manifestation of God should speedily die. Hence Jacob seemed as- tonished that Ais life should have been preserved, when he had seen God face to face, Gen. xxxii. 30. So the nobles of Israel saw God, and yet did eat and drink; for on them he had laid not his hand, i. e. to destroy them, though it appears to have been expected by them, in consequence of this discovery which he made of himself. See Exod. xxiv. 10, 11, and the notes there. This supposition of the Jews seems to have been founded on the authority of God himself, Exod. xxxiii. 20: There shall no man ΞῈΒΞ my FACE and uve. So Moses, Deut. v. 26: Who is there of all flesh that hath heard the voice of the living God, speaking out of the midst of the fire as we have, and Lived? So Gideon expected to be immediately slain, because he had seen an angel of the Lord, and a mi- racle performed by him. See Judges vi. 21-23. So likewise Manoah and his wife, Judges xiii. 22: We shall surely pin, for we have seEN Gop. These dif- ferent passages sufficiently show in what sense these words of Peter are to be understood. Verse 10. Thou shalt catch men.| Ανθρωπους eon ζωγρων, Thou shalt catch men alive ; this is the proper signification of the word. Fear not: these discoveries of God tend to life, not to death; and ye shall be- come the instruments of life and salvation to a lost world. These fish are taken to be Killed and fed on; but those who are converted under your ministry shall Vor, I. ("5 be preserved unto eternal life. See on Matt. iv. 18, &c., where this subject is considered more at large. Verse 11. They forsook all, and followed him.] God expects this from every person, and especially from those in whose hearts, or in whose behalf, he has wrought a miracle of grace or of providence. Jesus intended to call Peter, James, and John, to become his disciples ; and that they might see the propriety and importance of the call, he— 1st. Teacues in their presence, that they may know his doctrine. 2Qdly. He works a miracte before their eyes, that they might see and be convinced of his pewer. 3dly. He caus them to go forth with this doctrine, and through this power, that they might teach the i ig- norant, and be successful in their work. Verse 12. A certain city] This was some city of Galilee ; probably Chorazin or Bethsaida. A man full of leprosy] See this disease, and the cure, largely explained on Matt. viii. 2-4; and see it particularly applied to the use of public preaching, Mark i. 40, ἅς. See also the notes on Lev. xiii. and xiv. Verse 14. And offer for thy cleansing} A Hindoo. after recovering from sickness, presents the offerings he had vowed when in distress, as a goat, sweetmeats, milk, or any thing directed by. the Shaster. All na- tions agreed in these gratitude-offerings for benefits received from the object of their worship. Verse 16. And he withdrew himself into the wil- derness] Or rather, He frequently withdrew into the desert. This I believe to be the import of the original words, ην ὑποχωρων. He made it a frequent custom to withdraw from the multitudes for a time, and .pray, teaching hereby the ministers of the Gospel that they are to receive fresh supplies of light and power from God by prayer, that they may be the more successful in their work; and that they ought to seek frequent opportunities of being in private with God and their books. A man can give nothing unless he first receive 401 Christ heals a A. M. 4031. eee Cue. 17 Ἵ And 1 canie to pass ona An. Olymp. certain day, as he was teaching, that there were Pharisees and doc- tors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem: and the power of the Lord was present to heal them. 18 "And, behold, men brought in a bed, a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him. 19 And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch, into the midst before Jesus. 20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. 21 ° And the scribes and the Pharisees be- gan to reason, saying, Who is this which speak- eth blasphemies ? ? Who can forgive sins, but God alone ? 22 But when Jesus perceived their thoughts, 2 Matt. ix. 2; Mark ii. 3——° Matt. ix. 3; Mark ii. 6, 7,——? Psa. xxxil. 5; Isa. xliii. 25. ST. LUKE. paralytic person he answering said unto them, 4,M 4031 What reason ye in your hearts ? 23 Whether is easier, to say, ———_ Thy sins be forgiven thee ; or to say, Rise up and walk ? 24 But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy) 1 say unto thee, Arise, and take up thy couch, and go unto thine house. 25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifymg God. 26 And they were all amazed, and they glo- rified God, and were filled with fear, saying, We have seen strange things to-day. 27 Ἵ «4 And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Fol- low me. 28 And he left all, rose up, and followed him. 29 Ἵ * And Levi made him a great feast in An. Olymp CCL.3. 1 Matthew ix. 9; Mark ii. 13, 14. τ Matthew ix. 10; Mark i. 15. it; and no man can be successful in the ministry who does not constantly depend upon God, for the excel- lence of the power is all from him. Why is there so much preaching, and so little good done ? Is it not be- cause the preachers mzx too much with the world, keep too long in the crowd, and are so seldom in private with God? Reader! Art thou a herald for the Lord of hosts? Make full proof of thy ministry! Let it never be said of thee, “‘ He forsook all to follow Christ, and to preach his Gospel, but there was little or no fruit of his labour ; for he ceased to be a man of prayer, and got into the spirit of the world.” Alas! alas! is this luminous star, that was once held in the right hand of Jesus, fallen from the firmament of heaven, down to the rarTH ! Verse 17. On a certain day] This was when he was at Capernaum. See Mark ii. 1. The power of the Lord] δυναμις Κυριου---- ΤῊ 6 mighty or miraculous power of the Lord, i. 6. of Jesus, was there to heal them—as many as were diseased either in body or soul. Where the teaching of Christ is, there also is the power of Christ to redeem and save. Verse 18. A man—taken with a palsy] See this case described on Matt. ix. 1, &c., and Mark ii. 1, ὅσο. Verse 19. Went upon the housetop] See on Matt. xxiv. 17. Verse 21. Who can forgive sins, but God alone ?] If Jesus were not God, he could not forgive sins; and his arrogating this authority would have been blas- puemy against God, in the most proper sense of the word. That these scribes and Pharisees might have sence three miracles, which from their nature could only be effected by an omniscient and omnipotent Being. The miracles are: 1. The remission of the poor man’s sins. 2. The discernment of the secret thoughts of the scribes. 3. The restoration of the paralytic in an instant to perfect soundness. See on Matt. ix. 5, 6. Verse 26. Strange things] Tlapadofa, paradoxes. A paradox is something that appears false and absurd, but is not really so: or, something contrary to the commonly received opinion. We have seen wonders wrought which seem impossible ; and we should con- clude them to be tricks and illusions, were it not for the indisputable evidence we have of their reality. Verse 27. Levi] See on Matt. ix. 9; Mark ii. 14. Verse 28. And he left all] Katadixwv—completely abandoning his office, and every thing connected with it. He who wishes to preach the Gospel, like the dis. ciples of Christ, must have no earthly entanglement. If he have, his whole labour will be marred by it. The concerns of his own soul, and those of the multitudes to whom he preaches, are sufficient to engross all his attention, and to employ all his powers. Verse 29. A great feast] Aoynv μεγαλην, A splendid entertainment. 'The word refers more properly to the number of the guests, and the manner in which they were received, than to the quality or quantity of the fare. A great number of his friends and acquaintance was collected on the occasion, that they might be con- vinced of the propriety of the change he had made, when they had the opportunity of seeing and hear ne fullest proof of his Godhead, he works in their pre- | ing his heavenly teacher. 402 (. 96} The question about fasting A.M! his own house: and * there was a Any Bim great company of publicans and of others that sat down with them. 30 But their scribes and Pharisees murmur- ed against his disciples, saying, Why do ye eat and drink with publicans and sinners ? 31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. 32 1 came not to call the righteous, but sinners to repentance. 33 9 And they said unto him, ἃ Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees ; but thine eat and drink ? 34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them? s Chap. xv. 1.—* Matt. ix. 13; 1 Tim. i. 15. 4 Matt. Verse 30. Why do ye eat and drink, &c.] See what passed at this entertainment considered at large on Matt. ix. 10-17; Mark ii. 15-22. Verse 37. The new wine will burst the hottles} These old bottles would not be able to stand the fer- mentation of the new wine, as the old sewing would be apt to give way. It is scarcely necessary to re- mark, that the eastern bottles are made of skins ; generally those of goats. Verse 39. The old is better.] Xpncotepoc—Is more agreeable to the taste or palate. Herodotus, the scho- liast on Aristophanes, and Homer, use the word in this sense. See Raphelius. The old wine, among the rabbins, was the wine of three leaves; that is, wine three years old; because, from the time that the vine had produced that wine, it had put forth its leaves three times. See Lightfoot. 1. Tue miraculous draught of fishes—the cleansing of the leper—the healing of the paralytic person—the calling of Levi—and the parable of the old and new bottles, and the old and new wine—all related in this chapter, make it not only very entertaining, but highly CHAP. VI. answered by a parable 35 But the days will come, when *,™, 403! the bridegroom shall be taken away An. Olymp. from them, and then shall they fast in those days. 36 § ‘And he spake also a parable unto them: No man putteth a piece of a new gar- ment upon an old; if otherwise, then both the new maketh a rent, and the piece that was ta- ken out of the new agreeth not with the old. 37 And no man putteth new wine into old bottles ; else the new wine will burst the bot tles, and be spilled, and the bottles shall pe rish. 38 But new wine must be put into new bot tles ; and both are preserved. 39° No man also having drunk old wine, straightway desireth new: for he saith, The old is better. ix. 14; Mark ii. 18.——V Matt. ix. 16, 17; Mark ii. 21, 22. instructive. There are few chapters in the New Tes- tament from which a preacher of the Gospel can de- rive more lessons of instruction; and the reader would naturally expect a more particular explanation of its several parts, had not this been anticipated in the notes and observations on Matt. ix., to which chapter it will be well to refer. 2. The conduct as well as the preaching of our Lord is highly edifying. His manner of teaching made every thing he spoke interesting and impressive. He had many prejudices to remove, and he used admirable address in order to meet and take them out of the way. ‘There is as much to be observed in the manner of speaking the truth, as in the ¢ruth itself, in order to make it effectual to the salvation of them who hear it. A harsh, unfeeling method of preaching the promises of the Gospel, and a smiling manner of producing the terrors of the Lord, are equally reprehensible. Some preachers are always severe and magisterial: others are always mild and insinuating: neither of these can do God’s work ; and it would take two such to make one PREACHER. CHAPTER VI. Lhe disciples pluck and eat the ears of corn on the Sabbath day, and the Pharisees find fault, 1. 2 He heals the man with the withered hand, 6-11. 12-16. Pronounces four blessings, 20-23, and four woes, 24-26. grateful, and merciful, 27-36. The parable of the blind leading the blind, 39. Lord shows the true use of the Sabbath, 3-5. into a mountain to pray, and calls twelve disciples, enemies, being patient, gentle, kind, charity recommended, 37, 38. eye, 40-42. Of the good and corrupt tree, 43, 44. Our He goes Multitudes are instructed and healed, 17-19. Gives various instructions about loving our Harsh judgments censured, and Of the mote in a brother’s The good and evil treasure of the heart, 45. The parable of the two houses, one builded on the rock, and the other on the sand, 46-49. 1 403 The disciples pluck and eat hae ND * it came to pass on the se- An, Olymp cond Sabbath after the first, that he went through the corn fields ; and his disciples ἢ plucked the ears of corn, and did eat, rubbing them in their hands. a Matt. xii. 1; Mark ii. 23——> Lev. xxiii. 7, 8; NOTES ON CHAP. VI. Verse 1. On the second Sabbath after the first] Ev σαββατῳ devtepoxputw, In the first Sabbath after the second. What does this mean? In answering this question, commentators are greatly divided. Dr. Whitby speaks thus: “ After the first day of the passover, (which was a Sabbath, Exod. xii. 16,) ye shall count unto you seven Sabbaths complete, Lev. XXili. 15, reckoning that day for the first of the first week, which was therefore called devreporpwrtov, the first Sabbath from the second day of unleavened bread ; (the 16th of the month;) the second was called δευτεροδευτερον, the second Sabbath from that day ; and the third, δευτεροτριτον, the third Sabbath from the second day ; and so on, till they came to the seventh Sabbath from that day, i. e. to the 49th day, which was the day of pentecost. The mention of the seven Sabbaths, to be numbered with relation to this second day, answers all that Grotius objects against this ex- position.” Wurrey’s Notes. By this Sabbath seems meant that which imme- diately followed the two great feasts, the first and last day of the passover, and was therefore the second after the proper passover day. The words in the Greek seem to signify, the second first Sabbath ; and, in the opinion of some, the Jews had three first Sab- baths: viz. the first Sabbath after the passover ; that after the feast of pentecost ; and that after the feast of tabernacles. According to which opinion, this second first Sabbath must have been the first Sabbath after the pentecost. So we have the first Sunday after Epiphany ; the first after Easter; the first after Tri- nity; and the first in Lent. Bp. Pearcr. This was the next day after the passover, the day in which they were forbidden to labour, Lev. xxiii. 6, and for this reason was termed Sabbath, Lev. xxiii. 15; but here it is marked by the name, second first Sabbath, because, being the day after the passover, it was in this respect the second; and it was also the first, because it was the first day of unleavened bread, Exod. xii. 15,16. Martin. I think, with many commentators, that this transac- tion happened on the first Sabbath of the month Nisan; that is, after the second day of the feast of unleavened bread. We may well suppose that our Lord and his disciples were on their way from Jeru- salem to Galilee, after having kept the passover. Bp. Newcomer. The Vulgar Latin renders δευτεροπρωτον, secundo- primum, which is literal and right. We translate it, the second Sabbath after the first, which is directly wrong; for it should have been the first Sabbath after the second day of the passover. On the 14th of Nisan, the passover was killed; the next day (the 15th) was the first day of the feast of unleavened 404 ST. LUKE. corn on the Sabbath day 2 And certain of the Pharisees said ee ag unto them, Why do ye that © which An. Olymp. is not lawful to do on the Sabbath days ? 3 And Jesus answering them said, Have ye Deut. xxiii. 25; John xix. 31.— Exod. xx. 10. bread; the day following (the 16th) the wave sheaf was offered, pursuant to the law, on the morrow after the Sabbath: Ley. xxiii. 11. The Sabbath, here, is not the seventh day of the week, but the first day of the feast of unleavened bread, let it fall on what day of the week it would. That and the seventh day of that feast were holy convocations, and therefore are here called Sabbaths. The morrow, therefore, after the Sabbath, i. 6. after the 16th day of Msan, was the day in which the wave sheaf was offered; and after that seven Sabbaths were counted, and fifty days eom- pleted, and the fiftieth day inclusively was the day of pentecost. Now these Sabbaths, between the passover and pentecost, were called the first, second, §c., Sab baths after the second day of the feast of unleavened bread. This Sabbath, then, on which the disciples plucked the ears of corn, was the first Sabbath after that second day. Dr. Lightfoot, has demonstrably proved this to be the meaning of this σαββατον δευτε- ροπρωτον, (Hor. Hebraic. in locum,) and from him F. Lamy and Dr. Whitby have so explained it. This Sabbath could not fall before the passover, because, till the second day of that feast, no Jew might eat either bread or parched corn, or green ears, (Lev. xxiii. 14.) Had the disciples then gathered these ears of corn on any Sabbath before the passover, they would have broken two laws instead of one: and for the breach of these two laws they would infallibly have been accused ; whereas now they broke only one, (plucking the ears of standing corn with one’s hand, being expressly allowed in the law, Deut. xxiii. 25,) which was that of the Sabbath. They took a liberty which the law gave them upon any other day; and our Lord vindi- cated them in what they did now, in the manner we see. Nor can this fact be laid after pentecost; be- cause then the harvest was fully in. Within that in- terval, therefore, this Sabbath happened ; and this is a plain determination of the time, according to the Jewish ways of reckoning, founded upon the text of Moses’s law itself. Dr. Worron’s Miscellaneous Discourses, &c., vol. i. p. 269. The word δευτεροπρωτῳ, the second first, is omitted by BL, four others, Syriac, later Arabic, all the Per- sic, Coptic, AEthiopic, and three of the Itala. A note in the margin of the later Syriac says, This is not τ all copies. The above MSS. read the verse thus: J¢ came to pass, that he walked through the corn fields on a Sabbath day. 1 suppose they omitted the above word, because they found it difficult to fix the mean- ing, which has been too much the case in other instances. Verse 2. 2-8. Verse 3. What David did) See on Mark i | 26, 27. Which is not lawful] See on Matt. xii. 1 The man with the A.M. 4031. not read so much as this, ὁ what An. Olyimp. David did, when himself was a ———— hungered, and they which were with him ; 4 How he went into the house of God, and did take and eat the show-bread, and gave also to them that were with him; ° which it is not lawful to eat, but for the priests alone ? 5 And he said unto them, That the Son of man is Lord also of the Sabbath. 6 Ἵ ‘And it came to pass also on another Sabbath, that he entered into the synagogue and taught ; and there was a man whose right hand was withered. 7 And the scribes and Pharisees watched him, whether he would heal on the Sabbath day ; that they might find an accusation against 21 Sam. xxi. 6. Verse 4. After this verse, the Coder Beze and two ancient MSS. quoted by Wechel, have the following extraordinary addition: Ty avry ἥμερᾳ ϑεασαμενος τινα epyagouevov τῳ σαββατῳ, evxev avTw, AvOpwre, εἰ μεν οἰδας τι ποιεῖς μακαριος εἰ : εἰ δὲ μὴ oldac επικαταρατος, καὶ παραβατῆης εἰ Tov νομου. On the same day, seeing one working on the Sabbath, he said unto him, Man, if indeed thou knowest what thou dost, blessed art thou; but if thou knowest not, thou art cursed, and art a transgressor of the law. Whence this strange addition proceeded, it is hard to tell. The meaning seems to be this: If thou now workest on the Jewish Sabbath, from a conviction that that Sabbath is abo- lished, and a new one instituted in its place, then happy art thou, for thou hast got Divine instruction in the nature of the Messiah’s kingdom ; but if thou doest this through a contempt for the law of God, then thou art accursed, forasmuch as thou art a trangressor of the law. The Jtala version of the Codex Beze, for παραβατης, transgressor, has this semi-barbaric word, trabaricator. Verse 6. Whose right hand was withered.| See on Matt. xii. 10, &c. The critic who says that ξηρὰν χειρα signifies a luxated arm, and that the stretching it out restored the bone to its proper place, without the intervention of a miracle, deserves no serious refu- tation. See on ver. 10. Verse 7. Watched him] Taperypovv avrov, They maliciously watched him. This is the import of the word, chap. xiv. 1; xx. 20, and in the parallel place, Mark iii. 2. See Raphelius on the last-quoted text, who has proved, by several quotations, that this is the proper meaning of the term. An accusation against him.| Instead of κατηγορίαν αὐτου, his accusation, several eminent MSS. and ver- alous add κατα, against, which I find our translators have adopted. Verse 9. I will ask you one thing] I will put a question to you. See on Mark iii. 4, 5. 1 © Ley. xxiv. 9 —— Matt. xii. 9; Mark iii. 1; CHAP. VI. withered hand healed. : A. M. 4031. 8 But he knew their thoughts, and 4, δ 408 said to the man which had the wither- An. py CCL 3. ed hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9 Then said Jesus unto them, I will ask you one thing: Is it lawful on the Sabbath days to do good, or to do evil? to save life, or to destroy it ? 10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11 And they were filled with madness , and communed one with another, what they might do to Jesus. 12 Ἵ 6 And it came to pass in those days, that he went out into a mountain to pray ; and continued all night in prayer to God. see chap. xiii. 14; xiv. 3; John ix. 16.——s Matthew xiv. 23 Verse 10. Whole as the other.| Many MSS., both here and in the parallel place, Mark iii. 5, omit the word ὕγιης, whole. Griesbach leaves it out of the text The hand was restored as the other. But had it only been a luxated joint, even allowing, with a German critic, that the bone regained its place by the effort made to stretch out the arm, without the intervention of a miracle, it would have required several weeks to restore the muscles and ligaments to their wonted tone and strength. Why all this learned labour to leave God out of the question ? Verse 11. They were filled with madness] Pride, obstinacy, and interest, combined together, are capable of any thing. When men have once framed their conscience according to their passions, madness passes for zeal, the blackest conspiracies for pious designs, and the most horrid attempts for heroic actions. QUESNEL. Verse 12. In prayer to God.| Or, in the prayer of God: or, in the oratory of God, ev τῇ προσευχῃ Tov Θεου. So this passage is translated by many critics ; for which Dr. Whitby gives the following reasons : As the mountain of God, Exod. iii. 1; iv. 27; the bread of God, Lev. xxi. 17; the lamp of God, 1 Sam. iii. 3; the vessels of God, 1 Chron. xxii. 19; the altar of God, Psa. xliii. 4; the sacrifices of God, Psa. li. 17; the gifts of God, Luke xxi. 4; the mi- nisters of God, 2 Cor. vi. 4; the tabernacle of God, 2 Chron. i. 3; the temple of God, Matt. xxi. 12; the synagogues of God, Psa. lxxiy. 8 ; are all things con- τα τα or appropriated to God's service ; so προσευχῆ του Θεοῦ must, in all reason, be a house of prayer to God; whence it is called roroc προσευχῆς, a place of prayer, 1 Mac. iii. 46; and so the word is certainly used Acts xvi. 13; and by Philo, in his oration against Flaccus, where he complains that ai zpocevyat, their houses for prayer were pulled down, and there was no place left in which they might worship God, or pray for Cesar; and by Josephus, who says the’ 405 Jesus chooses twelve disciples. A.M. 4031. 18. And when it was day, he called An. Olymp. unto him his disciples; and of Ὁ them he chose twelve, whom also he named apostles : 14 Simon (‘whom he also named Peter,) and Andrew his brother, James and John, Phi- lip and Bartholomew, 15 Matthew and Thomas, James the son of Alpheus, and Simon called Zelotes, 16 And Judas * the brother of James, and Judas Iscariot, which also was the traitor. 17 § And he came down with them, and stood in the plain, and the company of his dis- ST. LUKE. He preaches to the multetudes. ciples, land a great multitude of ἀν M403). people out of all Judea and Jerusa- An. Olymp. lem, and from the sea coast of ps Sb Tyre and Sidon, which came to hear him, and to be healed of their diseases ; 18 And they that were vexed with unclean spirits ; and they were healed. 19 And the whole multitude ™ sought to touch him; for ™ there went virtue out of him and healed them all. 20 Ἵ And he lifted up his eyes on his disci- ples, and said, ° Blessed be ye poor ; for yours is the kingdom of God. 5 Matt. x. 1. i John i. 42.—— Jude 1—! Matt. iv. 25; Mark iii. 7. πὶ Matt. xiv. 36.— Mark ν. 30; chap. viii. 46——® Matt. a 3; xi. 5; James ii. 5. multitude was gathered εἰς τὴν xpocevynv, into the house of prayer: and so Juvenal, Sat. ill. v. 296, speaks to the mendicant Jew :— Ede ubi consistas ; in qua te quero proseucha ? In what house of prayer may I find thee begging? See on Acts xvi. 13. But on this it may be observed, that as the mountains of God, the wind of God, the hail of God, the trees of God, &c., mean very high mountains, a very strong wind, great and terrible hail, very tall trees, &c., so προσευχὴ Tov Θεοῦ, here, may be very properly translated the prayer of God; i. e. very fervent and earnest prayer; and though διανυκ- τερευων may signify, to lodge in a place for a night, yet there are various places in the best Greek writers in which it is used, not to signify a place, but to pass the night in a particular state. So Appian, Bell. Pun. Ἐν τοῖς ὑπλοις διενυκτερεὺυςε we dxavtov—He passed the night under arms with them all. Idem, Bell. Civ. lib. v. διενυκτερευον---- ΤΠ εν passed the night without food, without any regard to the body, and in the want of all things. See more examples in Kypke, who concludes by translating the passage thus: He passed the night without sleep in prayers to God. Some of the Jews imagine that God himself prays; and this is one of his petitions: Let it be my good pleasure, that my mercy overcome my wrath. See more in Lightfoot. Verse 13. He chose twelve] Ἑϊκλεξαμενος av αὐτῶν, He chose twelve our of them. Our Lord at this time had several disciples, persons who were converted to God under his ministry ; and, owt of these converts, he chose twelve, whom he appointed to the work of the ministry ; and called them apostles, i. e. persons sent or commissioned by himself, to preach that Gospel to others by which they had themselves been saved. These were favoured with extraordinary success: 1. Because they were brought to the knowledge of God themselves. 2. Because they received their commis- sion from the great Head of the Church. And 3. Be- cause, as he had sent them, he continued to accompany their preaching with the power of his Spirit. These three things always unite in the character of a genuine avostle. See on Matt. x. 1-4. Verse 15. Called Zelotes] Some Jews gave this name to themselves, according to Josephus, (War, b. 406 iv. 6. lili. s. 9, and vii. 6. viii. 5. 1,) “because they pretended to be more than ordinarily zealous for reli- gion, and yet practised the very worst of actions.” “ But this (says the judicious Bp. Pearce) Josephus says of the zealots, at the time when Vespasian was marching towards Jerusalem. They probably were men of a different character above forty years before ; which was the time when Jesus chose his twelve apos- tles, one of whom had the surname of the Zealot.” It is very probable that this name was first given to cer- tain persons who were more zealous for the cause of pure and undefiled religion than the rest of their neigh- bours ; but like many other sects and parties who have begun well, they transferred their zeal for the essen- tials of religion to nonessential things, and from these to inquisitorial cruelty and murder. See on Matt. x. 4. Verse 17. And stood in the plain| In Matt. v. 1, which is supposed to be the parallel place, our Lord is represented as delivering this sermon on the moun- tain; and this has induced some to think that the ser- mon mentioned here by Luke, though the same in sub- stance with that in Matthew, was delivered in a differ- ent place, and at another time; but, as Dr. Priestly justly observes, Matthew’s saying that Jesus was sat down after he had gone up to the mountain, and Luke’s saying that he stood on the plain when he healed the sick, before the discourse, are no inconsistencies. The whole picture is striking. Jesus ascends a mountain, employs the night in prayer; and, having thus solemnly invoked the Divine blessing, authoritatively separates the twelve apostles from the mass of his disciples. He then descends, and heals in the plain all the diseased among a great multitude, collected from various parts by the fame of his miraculous power. Having thus created attention, he likewise satisfies the desire of the people to hear his doctrine ; and retiring first to the mountain whence he came, that his attentive hearers might follow him and might better arrange themselves before him—Sacro digna silentio mirantur omnes dicere. Horace. All admire his excellent sayings with sacred silence. See Bishop Newcome’s notes on his Harmony of the Gospels, p. 19. Verse 20. Blessed be ye poor] See the sermon ox the mount paraphrased and explained, Matt. v., vi., Vil Christ preaches A. M4031. 21 ? Blessed are ye that hunger An. Oiymp. now ; for ye shall be filled. « Bless- CCL. 3. ——— ed are ye that weep now; for ye shall laugh. 22 'Blessed are ye when men shall hate you, and when they * shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake. 23 * Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for “in like manner did their fathers unto the prophets. 24 ἡ But wo unto you ™ that are rich! for *ye have received your consolation. 25 » Wo unto you that are full! for ye shall CHAP. VI. to the multitudes hunger. * Wo unto you that laugh 4,™. 4031 now! for ye shall mourn and An, aie weep. ae 26 * Wo unto you, when all men shall speak well of you! for so did their fathers to the false prophets. 27 Ἵ ° But I say unto you which hear, Love your enemies, do good to them which hate you. 28 Bless them that curse you, and ° pray for them which despitefully use you. 29 4 And unto him that smiteth thee on the one cheek offer also the other ; 5 and him that taketh away thy cloak forbid not to take thy coat also. 30 f Give to every man that asketh of thee; lxv. 13; Matt. v. 6——4Isa. lxi. 3; Matt. v. 4. F Matt. v. 11; 1 Pet. ii. 19; iii. 14; iv. 14.— John xvi. 2. t Matt. v. 12; Acts v. 41; Col. i. 43 James i 1.2 4 Acts vil. 51]. v Amos vi. 1; Ecelus. xxxi. 8; James v. 1. w Chap. xii. 21. x Matt. vi. 2, 5, 16; na xvi. 25. P Isa. lv. 1 ᾿ Υ Isa. Ixy. 13. Prov. xiv. 183.---α᾿ John xv. 19; 1 John iv. 5. b Exod. xxiii. 4; Prov. xxv. 2; Matt. v. 44; ver. 35; Rom. xii. 20. Chap. xxiii. 34; Acts vii. 60.—# Matt. v 39. ©1 Cor. vi. 7—— Deut. xv. 7, 8,10; Prov. xxi. 26; Matt. v. 42. Verse 22. They shall separate you] Meaning, They will excommunicate you, αἀφορίσωσιν ὑμας, or separate you from their communion. Luke having spoken of their separating or excommunicating them, continues the same idea, in saying that they would cast out their name likewise, as a thing evil in itself. By your name is meant their name as his disciples. As such, they were sometimes called Nazarenes, and sometimes Chris- tians ; and both these names were matter of reproach in the mouths of their enemies. So James (ii. 7) says to the converts, Do they not blaspheme that worthy name by which ye are called? So when St. Paul (in Acts xxiv. 5) is called a ringleader of the sect of the Nazarenes, the character of a pestilent fel- Jow, and, that of a mover of sedition, is joined to it; and, in Acts xxviii. 22, the Jews say to Paul, As concerning this sect, we know that every where it is spoken against ; and this is implied in 1 Pet. iv. 14, when he says, If ye be reproached for the Name of Christ, i. e. as Christians ; agreeably to what follows there in ver. 16, Jf eny man suffer as a Christian, &e In after times we find Pliny, Epist. x. 97, con- sulting the Emperor Trajan, whether or no he should PUNISH the NAME ITSELF, (of Christian,) though no evil should be found in it. Nomen ipsum, etiam si flagitus careat, puntatuR. See Pearce. Verse 23. Did—unto the prophets.| See 1 Kings xviii. 4; xix. 20; 2 Chron. xxiv. 21; xxxvi. 16; Neh. ix. 26. Verses 24, 25,26. But wo unto you that are rich!) The Pharisees, who were laden with the spoils of the people which they received in gifts, &c. These three Yerses are not found in the sermon, as recorded by Matthew. They seem to be spoken chiefly to the scribes and Pherisees, who, in order to be pleasing to all, spoke to every one what he liked best; and by finesse, fiattery, and lies, found out the method of gaining and keeping the good opinion of the multitude. Verse 29. Thy cloak—thy coat] In Matt. v. 40, 1 1 have said that coat, χίτωνα, signifies under garment, or strait coat; and cLoAK, iua cov, means upper gar- ment, or great coat. This interpretation is confirmed by the following observations of Bishop Pearce. The χίτων was a tunica, or vestcoat, over which the Jews and other nations threw an outer coat, or gown, called a cloak, Matt. v. 40, (which is meant by ἱματίον,) when they went abroad, or were not at work. Hence the common people at Rome, who did not usually wear, or had no right to wear, the toga, are called by Horace tunicatus popellus, Epist. i. 7, 65. This account of the difference between the χέτων and the ἱματιον appears plainly from what Mazimus Tyrius says, The inner garment which is over the body they call χιτωνίσκον, and the outer one the ἱματιον. And so Plutarch, (in Nupr. p. 139, ed. Fran. 1620,) speaking of a man who felt the heat of the sun too much for him, says that he put off, tov χιτωνα, τῷ ἕματιῳ, his vestcoat also with his cloak. Verse 30. Ask them not again.] Or, Do not beg them off. This probably refers to the way in which the tax-gatherers and Roman soldiers used to spoil the people. ‘“ When such harpies as these come upon your goods, suffer the injury quietly, leaving yourselves in the hand of God, rather than attempt even to beg off what belongs to you, lest on their part they be provoked to seize or spoil more, and lest you be irri- tated to sue them at law, which is totally opposite to the spirit and letter of the Gospel; or to speak bad words, or indulge wrong tempers, which would wound the spirit of love and mercy.” Of such as these, and of all merciless creditors, who even sell the tools and bed of a poor man, it may be very truly said :— Tristius haud illis monstrum, nec sevior ulla Pestis et ira deum Stygiis sese extulit undis,— Diripiunt dapes, contactuque omnia fedant Immundo. Vire. Afn. iii. 407 ver. 214. Christ preaches A.M, 43! and of him that taketh away thy An. Olymp. goods ask them not again. a 31 Ε And as ye would that men should do to you, do ye also to them likewise. 32 "For if ye love them which love you, what thank have ye? for sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank have ye? for sin- ners also do even the same. 34 1 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners ST. LUKE. to the multitudes, also lend to sinners to receive as 4,M, 4031. much again. 35 But "love ye your enemies, and do good, and ‘lend, hoping for nothing again ; and your reward shall be great, and ™ ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. 36 "Be ye therefore merciful, as your Fa- ther also is merciful. 37 ° Judge not, and ye shall not be judged ; condemn not, and ye shall not be condemned ° forgive, and ye shall be forgiven : Ε Tob. iv. 15; Matt. vii. 12——» Matt. v. 46.—— Matt. v. 42, “Monsters more fierce offended Heaven ne’er sent From hell’s abyss, for human punishment.— They snatch the meat, defiling all they find.” Dryden. However, it is probable that what is here spoken relates to requiring a thing speedily that had been lent, while the reason for borrowing it still continues. In Ecclus. xx. 15, it is a part of the character of a very bad man, that to-day he lendeth, and to-morrow will he ask it again. From the 27th to the 30th verse our blessed Lord gives us directions how to treat our enemies. 1. Wish them well. 2. Do them good. 3, Speak as well of them as possible. 4. Be an in- etrument of procuring them good from others: use your influence in their behalf. 5. Suffer patiently from them contempt and ill treatment. 6. Give up your goods rather than lose your meekness and charity towards them. The retaliation of those who hearken not to their own passion, but to Christ, consists in do- ing more good than they receive evil. Ever since our blessed Saviour suffered the Jews to take away his life, it is by his patience that we must regulate our own. Quesnel. Verse 32. For sinners also love those that love them.] I believe the word ἁμαρτωλοι is used by St. Luke in the same sense in which τελωναι, tax-gather- ers, is used by St. Matthew, chap. v. 46, 47, and sig- nifies heathens ; not only men who have no religion, but men who acknowledge none. The religion of Christ not only corrects the errors and reforms the dis- orders of the fallen nature of man, but raises it even above itself: it brings it near to God; and, by uni- versal love, leads it to frame its conduct according to that of the Sovereign Being. ‘A man should tremble who finds nothing in his life besides the external part of religion, but what may be found in the life of a Turk or a heathen.” The Gospel of the grace of God purifies and renews the heart, causing it to resemble that Christ through whom the grace came. See the note on chap. vii. 37. Verse 34. Of whom ye hope to receive] Or, whom ye expect to return at. “ΤῸ make our neighbour purchase, in any way, the assistance which we give him, is to profit by his misery ; and, by laying him un- der obligations which we expect him in some way or 408 k Ver. 27——! Psa. xxxvii. 26; ver. 30.—® Matt. y. 45. n Matt. v. 48. © Matt. vii. 1. other to discharge, we increase his wretchedness under the pretence of relieving it.” Verse 35. Love ye your enemies] This is the most sublime precept ever delivered to man: a false religion durst not give a precept of this nature, because, with- out supernatural influence, it must be for ever imprac- ticable. In these words of our blessed Lord we see the tenderness, sincerity, extent, disinterestedness, pat- tern, and issue of the love of God dwelling in man : a religion which has for its foundation the union of God and man in the same person, and the death of this august being for his enemies ; which consists on earth in a reconciliation of the Creator with his creatures, and which is to subsist in heaven only in the union of the members with the head: could such a religion as this ever tolerate hatred in the soul of man, even to his most inveterate foe ? Lend, hoping for nothing again] Μηδὲν απελπιζοντες. The rabbins say, he who lends without usury, God shall consider him as having observed every precept. Bishop Pearce thinks that, instead of μηδὲν, we should read μηδενα with the Syriac, later Arabic, and later Persic ; and as ἀπελπίζειν signifies to despair, or cause to despair, the meaning is, not cutting off the hope (of longer life) of any man, nemznis spem amputantes, by denying him those things which he requests now to preserve him from perishing. Verse 36. Be ye therefore merciful] Or, compas sionate; οἰκτίρμονες, from οἶκτος, commiseration, which etymologists derive from exw, to give place, yield, be- cause we readily concede those things which are neces- sary to them whom we commiserate. As God is ever disposed to give all necessary help and support to those who are miserable, so his followers, being influenced by the same spirit, are easy to be entreated, and are at all times ready to contribute to the uttermost of their power to relieve or remove the miseries of the distress- ed. A merciful or compassionate man easily forgets injuries ; pardons them without being solicited; and does not permit repeated returns of ingratitude to de- ter him from doing good, even to the unthankful and the unholy. See on Matt. v. 7. Verse 37. Judge not] See on Matt. vii. 1. “ How great is the goodness of God, in being so willing to put our judgment into our own hands as to engage him - self not to enter into judgment with us, provided we 1 Christ preaches A.M. 4031. 88 » Give, and it shall be given An. Olymp. unto you; good measure, pressed Ε΄ 4 down, and shaken together, and running over, shall men give into your 4 bosom. For * with the same measure that ye mete withal, it shall be measured to you again. P Prov. xix. 17.——14 Psa. Ixxix. 12——" Matt. vii. 2; Mark iv. 24; James ii. 13.— Matt. xv. 14. do not usurp the right which belongs solely to him in reference to others !” Condemn not] “Mercy will ever incline us not to condemn those unmercifully whose faults are certain and visible ; to lessen, conceal, and excuse them as much as we can without prejudice to truth and justice; and to be far from aggravating, divulging, or even de- siring them to be punished.” ᾿ Forgive} The mercy and compassion which God re- commends extend to the forgiving of all the injuries we have received, or can receive. ΤῸ imitate in this the merey of God is not a mere counsel ; since it is proposed as a necessary mean, in order to receive mercy. What man has to forgive in man is almost nothing : man’s debt to God is infinite. And who acts in this matter as if he wished to receive mercy at the hand of God! The spirit of revenge is equally desti- tute of faith and reason. Verse 38. Give, and it shall be given] “ Christian charity will make no difficulty in giving that which eternal truth promises to restore. Let us give, neither out of mere human generosity, nor out of vanity, nor from interest, but for the sake of God, if we would have him place it to account. There is no such thing as true unmixed generosity but in God only; because there is none but him who receives no advantage from his gifts, and because he engages himself to pay these debts of his creatures with an excessive interest. So great is the goodness of God, that, when he might have absolutely commanded us to give to our neighbour, he vouchsafes to invite us to this duty by the prospect of a reward, and to impute that to us as a desert which he has a right to exact of us by the title of his sove- reignty over our persons and estates.” Men live in such a state of social union as renders mutual help necessary ; and, as self-interest, pride, and other corrupt passions mingle themselves ordinarily in their commerce, they cannot fail of offending one an- other. In civil society men must, in order to taste a little tranquillity, resolve to ear something from their neighbours ; they must suffer, pardon, and give up many things; without doing which they must live in such a state of continual agitation as will render life itself insupportable. Without this giving and forgiv- ing spirit there will be nothing in civil society, and even in Christian congregations, but divisions, evil surmisings, injurious discourses, outrages, anger, ven- geance, and, in a word, a total dissolution of the mys- tical body of Christ. Thus our interest in both worlds calls loudly upon us to cive and to FORGIVE. Bosom.) Κολπον, or lap. Almost all ancient nations wore long, wide, and loose garments; and when about to carry any thing which their hands could not con- ‘ CHAP. VI. to the multitudes, 39 And he spake a parable unto 4,M. 4031. them, *Can the blind lead the blind ? An. Olymp. shall they not both fall into the ditch 1. _C°'* _ 40 * The disciple is not above his master: but every one "that is perfect shall be as his master. t Matt. x. 24; John xiii. 16; xv. 20. his master. 4 Or, shall be perfected as tain, they used a fold of their robe in nearly the same way as women here use their aprons. The phrase is continually occurring in the best and purest Greek writers. The following example from Herodotus, b. vi., may suffice to show the propriety of the interpre- tation given above, and to expose the ridiculous nature of covetousness. “ When Cresus had promised to Alemeon as much gold as he could carry about his body at once, in order to improve the king’s liberality to the best advantage, he put on a very wide tunic, (κιθωνα μεγαν,) leaving a great space in the Bosom, κολπον βαθυν, and drew on the largest buskins he could find. Being conducted to the treasury, he sat down ona great heap of gold, and first filled the buskins about his legs with as much gold as they could con- tain, and, having filled his whole Bosom, κολπον, load- ed his hair with ingots, and put several pieces in his mouth, he walked out of the treasury, &c.” What a ridiculous figure must this poor sinner have cut, thus heavy laden with gold, and the love of money! See many other examples in Aypke and Raphelius. See also Psa. exxix. 7; Prov. vi. 27; xvii. 23. The same measure that ye mete withal, it shall be measured to you again.| The same words we find in the Jerusalem Targum on Gen. xxxviii. 26. Our Lord therefore lays down a maxim which themselves allowed. Verse 39. Can the blind lead the blind? This ap- pears to have been a general proverb, and to signify that a man cannot teach what he does not understand. This is strictly true in spiritual matters. A man who is not illuminated from above is utterly incapable of judging concerning spiritual things, and wholly unfit to be a guide to others. Is it possible that a person who is enveloped with the thickest darkness should dare either to judge of the state of others, or attempt to lead them in that path of which he is totally ignorant ! If he do, must not his judgment be rashness, and his teaching folly ‘—and does he not endanger his own soul, and run the risk of falling into the ditch of perdi- tion himself, together with the unhappy objects of his religious instruction ἢ Verse 40. Every one that is perfect] Or, thorough- ly instructed, κατηρτίσμενος :—from καταρτίζω, to ad- just, adapt, knit together, restore, or put in joint The noun is used by the Greek medical writers to sig- nify the reducing a luxated or disjointed limb. It sometimes signifies to repair or mend, and in this sense it is applied to broken nets, Matt. iv. 21; Marki. 19; but in this place, and in Heb. xiii. 21; 2 Tim, iii. 17, it means complete instruction and information. Every one who is thoroughly instructed in Divine things, who has his heart united to God, whose disordered 409 Christ preaches 41 v And why beholdest thou the An. Olymp. mote that is in thy brother’s eye, ἘΠ but perceivest not the beam that is in thine own eye ? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypo- crite, “ cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother’s eye. 43 * For a good tree bringeth not forth cor- rupt fruit; reither doth a corrupt tree bring forth good fruit. 44 For ¥ every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they ” grapes. 45 *A good man out of the good treasure of his heart bringeth forth that which is good ; A. M. 4031. A. D, 27. S¥. DUKE. to the multitudes. and an evil man out of the evil ΔΑΝ 1031. treasure of his heart bringeth forth An. ear that which is evil: for Ὁ οὗ the ————— abundance of the heart his mouth speaketh. 46 9° And why call ye me Lord, Lord, and do not the things which I say ? 47 4 Whosoever cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like: 48 He is like a man which built a house, and digged deep, and laid the foundation on a rock : and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. 49 But he that heareth, and doeth not, is like a man that, without a foundation, built a house upon the earth; against which the stream did beat vehemently, and immediately it fell : and the ruin of that house was great. ¥ Matt. vii. 3. ¥ Matt. xii. 33. xi. 34. Ww See Prov. xviii. 17. x Matt. vii. 16, 17. 2 Gr. a grape. 2 Matt. xii. 35.——> Matt. tempers and passions are purified and restored to har- mony and order ; every one who has in him the mind that was in Christ, though he cannot be above, yet will be as, his teacher—holy, harmless, undefiled, and se- parate from sinners. “The disciple who perfectly understands the rules and sees the example of his master, will think it his business to tread exactly in his steps, to do and suffer upon like occasions, as his master did: and so he will be like his master.” Wuursy. Verse 41. And why beholdest thou the mote] See this explained on Matt. vii. 3—5. Verse 43. Corrupt fruit] Kaprov cazpoy, literally, rotten fruit: but here it means, such fruit as is unfit for use. See on Matt. vii. 17-20. Verse 45. A good man] See on Matt. xii. 35. Verse 46. Lord, Lord] God judges of the heart, not by words, but by works. A good servant never disputes, speaks little, and always follows his work. Such a servant a real Christian is: such is a faithful minister, always intent either on the work of his own salvation, or that of his neighbour ; speaking more to God than to men; and to these as in the presence of God. ‘The tongue is fitly compared by one to a pump, which empties the heart, but neither fills nor cleanses it. The love of God is a hidden spring, which sup- © Mal. i. 6; Matt. vii. 21; xxv. 1]; chap. xiii. 25-——4 Matt. vii. 24; Job xxvii. 8; Ecclus. xl. 13; Heb. x. 26; James 123: plies the heart continually, and never permits it to be dry or unfruitful. Quesnel. Verse 47. I will show you] Ὕποδειξω, I will show you plainly. I will enable you fully to comprehend my meaning on this subject by the following parable. See this word explained Matt. 11]. 7. Verse 48. He is like a man, &c.) See on Matt. vii. 24-27. Verse 49. The ruin of that house was great.) On this passage, father Quesnel, who was a most rigid predestinarian, makes the following judicious remark. “Tt is neither by the speculations of astrologers, nor by the Calvinian assurance of predestination, that we ean discover what will be our portion for ever: but it is by the examination of our heart, and the consider- ation of our life, that we may in some measure prog- nosticate our eternal state. Without a holy heart and a holy life, all is ruinous in the hour of temptation, and in the day of wrath.” To this may be added, He that believeth on the Son of God, hath the witness im HIMSELF: 1 John v. 10. The subjects of this chapter have been so amply explained and enforced in the parallel places in Mat- thew, to which the reader has been already referred, that there appears to be no necessity to make any additional observations. CHAPTER VII. Christ heals the servant of a centurion, who is commended for his faith, 1-10. John Baptist hears of his fame, and sends two of his disciples to inquire whether Christ’s character of John, 24-30. A Pharisee invites him to his house, where a woman anoints his head with oil, The Pharisee is offended 39. life at Nain, 11-17. he was the Christ, 18-23. ness of the Jews, 31-35. and washes his feet with her tears, 36-38. Raises a@ widow's son to The obstinate blindness and capricious- Our Lord reproves him by a parable, and vindicates the woman, 40-46; and pronounces her sins forgiven, 47-50. 410 1 Ohrist heals the CHAP. VIL. centurion’s servant. πο τ ἢ OW when he had ended all his }having under me soldiers, and I say 4, ™; 1031. An, Olymp. sayings in the audience of the | unto ° one, Go, and he goeth; and to An. Olymp. people, * he entered into Capernaum. | another, Come, and he cometh ; and 2 And "a certain centurion’s servant, who|to my servant, Do this, and he doeth 7. was dear unto him, was sick, and ready to die. 3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him © that he would come and heal his servant. 4 And when they came to Jesus, they be- sought him instantly, saying, ἃ That he was worthy for whom he should do this : 5 For he loveth our nation, and he hath built us a synagogue. 6 Then Jesus went with them. And when he was now not far from the house, the cen- turion sent friends to him, saying unto him, Lord, trouble not thyself : for I am not worthy that thou shouldest enter under my roof: 7 Wherefore neither thought I myself worthy to come unto thee : but say in a word, and my servant shall be healed. 8 For I also am a man set under authority, a Matt. vili. 5; John iv. 46-54» 2 Kings v. 1. NOTES ON CHAP. VII. Verse 2. A certain centurion’s servant] See this miracle explained on Matt. viii. 5-13. Verse 3. Elders of the Jews] These were either magistrates in the place, or the elders of the syna- gogue which the centurion had built, ver. 5. He sent these, probably, because he was afraid to come to Christ himself, not being a Jew, either by nation or religion. In the parallel place in Matthew, he is re- presented as coming to Christ himself; but it is a usual form of speech in all nations, to attribute the act to a person which is done not by himself, but by his authority. Verse 5. He loveth our nation] He is a warm friend to the Jews ; and has given a full proof of his affection to them in building them a synagogue. This he had done at his own proper charges; having no doubt em- ployed his own men in the work. Verse 10. Found the servant whole] This cure was the effect of the faith, prayer, and humility of the centurion, through which the almighty energy of Jesus Christ was conveyed to the sick man. But these very graces in the centurion were the products of grace. It is God himself who, by the gifts of his mercy, disposes the soul to receive its cure; and no- thing can contribute to the reception of his grace but what is the fruit of grace itself. The apostle says, The grace of God that bringeth salvation hath appeared unto all men, Tit. ii. 11. It should therefore be our concern, not to resist the operations of this grace : for saough we cannot endue ourselves with any gracious 9 When Jesus heard these things, he mar velled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that were sent, returning to the house, found the servant whole that had been sick. : 11 4 And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. 12 Now when he came nigh to the gate of the city, behold, there was adead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. 13 And when the Lord saw her, he had com- passion on her, and said unto her, Weep not. © Mark v. 23. 4 Rey. ili. 4. © Gr. this man. Verse 11. Nain] A small city of Galilee, in the tribe of Issachar. According to Eusebius, it was two miles from Mount Tabor, southward; and near to Endor. Verse 12. Carried out] The Jews always buried their dead without the city, except those of the family of David. No burying places should be tolerated within cities or towns ; much less in or about churches and chapels. This custom is excessively injurious to the inhabitants; and especially to those who frequent public worship in such chapels and churches. God, decency, and health forbid this shocking abomination On the impropriety of burying in towns, churches, and chapels, take the following testimonies: Extra urbem soliti sunt alii mortuos sepelire : Nos Christiani, eos non in urbes solum, sed et in TEMPLA recepimus, quo fit ut multi fetore nimis, feré exanimentur.— Scuorrrcen. “ Others were accustomed to bury their dead without the city: We Christians not only bury them within our cities, but receive them even into our churches! Hence many nearly lose their lives throuzh the noxious effluvia.” ‘“ Both the Jews and other people had their burying places without the city :—Et certe ita postulat ratio publice sanitatis, que multium ledi solet aura sepulchrorum:—and this the health of the public requires, which is greatly injured by the effluvia from graves.”—Rosenmiiller. From long observation I can attest that churches and chapels situated in grave-yards, and those especially within whose walls the dead are interred, are perfectly un- wholesome ; and many, by attending such places, are disposition, yet we can quench the Spirit, by whose | shortening their passage to the house appointed for the agency these are produced in the soul. had not received the grace of God in vain. 1 The centurion | living. o What increases the iniquity of this abomina- ble and deadly work is, that the burying grounds 411 The widow's son raised to life. ae 14 And he came and touched the a_i fbier: and they that bare him stood still. And he said, Young man, I say unto thee, £ Arise. 15 And he that was dead sat up, and began to speak. And he delivered him to his mother. 16 " And there came a fear on all: and they glorified God, saying, : That a great prophet is risen up among us; and, * That God hath visited his people. 17 And this rumour of him went forth throughout all Judea, and throughout all the region round about. 18 4 'And the disciples of John showed him of all these things. 19 And John, cal'mg unto him two of his disciples, sent them to Jesus, saying, Art thou he that should come? or look we for another 7 20 When the men were come unto him, they said, John Baptist hath sent us unto thee, say- ing, Art thou he that should come? or look we for another ? 21 And in the same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. ST. LUKE. Christ’s character of John 22 ™'Then Jesus answering said ἀν Με 4031. unto them, Go your way, and tell An. a Olyme John what things ye have seen and heard; *how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, °to the poor the Gospel is preached. 23 And blessed is he, whosoever shall not be offended in me. 24 4 » And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind ? 25 But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings’ courts. 26 But what went ye out for to see? A pro- phet? Yea, I say unto you, and much more than a prophet. 27 This is he, of whom it is written, 4 Be- hold, I send my messenger before thy face, which shall prepare thy way before thee. 28 For I say untc you, Among those that f Or, coffin.——& Chap. vill. 54; John xi.43 ; Acts ix.40; Rom. iv. 17. h Chap. 1. 65. i Chap. xxiv. 19; John iv. 19: vi. 145 attached to many churches and chapels are made a source of private gain. ‘The whole of this preposte- rous conduct is as indecorous and unhealthy as it is profane. Kvery man should know that the gas which is disengaged from putrid flesh, and particularly from a human body, is not only unfriendly to, but destructive of, animal life. Superstition first introduced a practice which self-interest and covetousness continue to maintain. For a general improvement of all the circumstances of this miracle, see the end of the chapter. Verse 16. God hath visited his people.| Several MSS. and versions add, εἰς ayador, for good. Some- times God visited his people in the way of judgment, to consume them in their transgressions; but it was now plain that he had visited them in the most tender compassion and mercy.. This seems to have been added by some ancient copyist, by way of explanation. Verse 18. The disciples of John showed him, &c.} It is very likely that John’s disciples attended the ministry of our Lord at particular times ; and this, we may suppose, was ἃ common case among the disciples of different Jewish teachers. Though bigotry existed in its most formidable shape between the Jews and Samaritans, yet we do not find that it had any place between Jews and Jews, though they were of different sects, and attached to different teachers. Verse 19. Art thou he that should come?] That is, to we. Artthouthe promised Messiah? See on Matt. xi. 3. Some have thought that this character of our Lord, ὦ epyouevoc, he usho cometh, refers to the prophecy of 412 ix. 17——* Chap. 1. 68.—! Matt. xi. ἈΪ58. χχχν. 5. Ϊ 2.——™ Matt. xi. 5, Jacob, Gen. xlix. 10, where he is called n> w Shiloh, which Grotius and others derive from Mow shalach, he sent: hence, as the time of the fulfilment of the prophecy drew nigh, he was termed, He who cometh, i. e. he who is just now ready to make his appearance in Judea. In Zech. ix. 9, a similar phrase is used, Behold, thy king comets unto thece—having SAaLva- Trion. This is meant of the Messiah only ; therefore I think the words to save, are necessarily implied. Verse 21. Infirmities and plagues] The following judicious note from Bp. Pearce is worthy of deep attention: ‘Luke mentions here νόσοι, pactyec, leprosias, and πνεύματα xovnpa, i. e. diseases or ill habits of body, sores or lamenesses, and evil spirits : from whence we may conclude that evz spirits are reckoned by him (who speaks of distempers with more accuracy than the other evangelists) as things different from any disorders of the dody, included in the two former words.” Unto many that were blind he gave sight.| Rather, he kindly gave sight—eyapicato τὸ BAewew; or, he graciously gave sight. This is the proper meaning of the original words. In all his miracles, Jesus showed the tenderest mercy and kindness: not only the eure, but the manner in which he performed it, endeared him to those who were objects of his compassionate regards. Verses 22-28. See these verses explained at large on Matt. xi. 4-15. Verse 29. Justified God] Or, declared God to be just—edixatwoav τον Θεον. The sense is this: John 1 The capriciousness A, M, 4031. a lym. greater prophet than John the Bap- tist: but he that is least in the kingdom of God is greater than he. 29 And all the people that heard him, and the publicans, justified God, τ being baptized with the baptism of John. 30 But the Pharisees and lawyers ‘rejected *the counsel of God ἃ against themselves, be- ing not baptized of him. 31 9 And the Lord said, Y Whereunto then shall I liken the men of this generation? and to what are they like ? 32 They are like unto children sitting in the market-place, and calling one to another, and saying, We have piped unto you, and ye have τ Matt. iii. 5; chap. iii. 12. ἃ Or, within themselves. 5 Or, frustrated. τ Acts xx. 27. ¥ Matt. xi. 16. preached that the Divine wrath was coming upon the Jews, from which they might flee by repentance, chap. iii. 7. The Jews, therefore, who were baptized by him, with the baptism of repentance, did thereby acknowledge that it is but justice in God to punish them for their wickedness unless they repented, and were baptized in token of it. Bp. Prarce proves that this is the sense in which the word δικαίσω is used here and in Psalm li. 4, compared with Job xxxii. 2, and by this evangelist again in chap. x. 29, and xvi. 15. Verse 30. Rejected the counsel of God] Or, frus- trated the will of God—znv βουλὴν του Θεου ἡϑετησαν. Kypke says the verb aderew has two meanings :—1, to disbelieve; 2, despise, or disobey: and that both senses may be properly conjoined here. The will of God was that all the inhabitants of Judea should repent at the preaching of John, be baptized, and believe in Christ Jesus. Now as they did not repent, &e., at John’s preaching, so they did not believe his testimony concerning Christ: thus the will, gracious counsel, or design of God, relative to their salvation, was annulled or frustrated. They disbelieved his promises, despised the Messiah, and disobeyed his precepts. Verse 31. And the Lord said] Almost every MS. of authority and importance, with most of the ver- sions, omit these words. As the Evangelistaria (the books which contained those portions of the Gospels which were read in the Churches) began at this verse, the words were probably at first used by them, to introduce the following parable. There is the fullest proof that they never made a part of Luke’s text. Every critic rejects them. Bengel and Griesbach leave them out of the text. Verse 32. They are like unto children] See on Matt. xi. 16-19. It is probable that our Lord alludes here to some play or game among the Jewish children, no account of which is now on record. Verse 35. Wisdom is justified, &c.] Probably the children of wisdom is a mere Hebraism here for the products or fruits of wisdom; hence the Vatican MS., one other, and some versions, have ἔργων; works, i CHAP. VII. are born of women, there is not ἃ} ποῖ danced; we have mourned to 4. ae of the Jews An. Olymp. ou, and ahve you y ‘ pe CCL 3. 33 For » John the Baptist came neither eating bread nor drinking wine ; and ye say, He hath a devil. 34 The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners ! 35 * But wisdom is justified of all her children. 36 Ἵ ¥ And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat. 37 And behold, a woman in the city, which was a sinner, when she knew that Jesus sat at Ww Matt. iii. 4; Mark i. 6; Chap. i. 15. xMatt. xi. 19. Υ Matt. xxvi. 6 ; Mark xiv. 3; John xi. 2. instead of τεκνων, sons, in the parallel place, Matt. xi 19. True wisdom shows itself by its works ; folly is never found in the wise man’s way, any more than wisdom is in the path of a fool. Theophylact’s note on this place should not be overlooked. Ἐδικαιωθη, τουτ᾽ ἐστιν ετιμηθη, Wisdom 15 JUSTIFIED, that is, 15 HO- noureD, by all her children. Verse 36. One of the Pharisees] Called Simon, ver. 40. This account is considered by many critics and commentators to be the same with that in Matt. xxvi. 6, &c. ; Mark xiv. 3; and John xii. 3. This sub- jectis eonsidered pretty much at large in the notes on Matt. xxvi. 6, &c., to which the reader is requested to refer. Verse 37. A woman—which was a sinner] Many suppose that this woman had been a notorious public prostitute ; but this is taking the subject by the very worst handle. My own opinion is, that she had been a mere heathen who dwelt in this city, (probably Capernaum,) who, through the ministry of Christ, had been before this converted to God, and came now to give this publie testimony of her gratitude to her gra- cious deliverer from the darkness and guilt of sin. I am inclined to think that the original word, ἁμαρτωλος, is used for heathen or Gentile in several places of the sacred writings. I am fully persuaded that this is its meaning in Matt. ix. 10, 11, 13; xi. 19; and xxvi. 45. The Son of man is betrayed into the hands of sinners, i. 6. is delivered into the hands of the heathens, viz. the Romans, who alone could put him to death. See Mark ii. 15, 16, 17;-xiv. 41. I think also it has this meaning in Luke vi. 32, 33, 34; xv. 1, 2,7, 10; xix. 7; John ix. 31. I think no other sense can be justly assigned to it in Gal. ii. 15: We who are Jews by nature, and not sinners of the Gentiles. We Jews, who have had the benefit of a Divine reve- lation, know that a man is not justified by the works of the law, but by the faith of Christ, (ver. 16,) which other nations, who were heathens, not having a Divine revelation, could not know. It is, I think, likely that the grand subject of the self-righteous Pharisee’s com- plaint was her being a heathen. As those who were 413 A woman anoints our Lord, ST. LUKE. at which a Pharisee is offended, ee meat in the Pharisee’s house, brought |mon, I have somewhat to say unto 4,M; 4031, os eee. an alabaster box of ointment, thee. And he saith, Master, say on. = ore SCL) 38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. 39 Now when the Pharisee which had _ bid- den him saw 7, he spake within himself, say- ing, 5 This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. 40 And Jesus answering said unto him, Si- 41 There was a certain creditor which had two debtors: the one owed five hun dred *pence, and the other fifty. 42 And when they had nothing to pay, he frankly forgave them both. ‘Tell me, there- fore, which of them will love him most ? 43 Simon answered and said, I suppose that he to whom he forgave most. And he said unto him, Thou hast rightly judged. 44 And he tumed to the woman, and said unto Simon, Seest thou this woman? I entered z Chap. xv. 2. touched by such contracted a legal defilement, he could not believe that Christ was a conscientious observer of the law, seeing he permitted her to touch him, snowing who she was; or, if he did not know that she was a heathen, it was a proof that he was no prophet, ver. 39, and consequently had not the dis- cernment of spirits which prophets were supposed to possess. As the Jews had a law which forbade all iniquity, and they who embraced it being according to its requisitions and their profession saints ; and as the Gentiles had no law to restrain evi/, nor made any profession of holiness, the term ἁμαρτωλοι, or sinners, was first with peculiar propriety applied to them, and afterwards to all others, who, though they professed to be under the law, yet lived as Gentiles without the law. Many suppose this person to be the same as Mary Magdalene, but of this there is no solid proof. Brought an alabaster box| See on Mark xiv. 3. Verse 38. Stood at his feet behind him] In taking their meals, the eastern people reclined on one side ; the loins and knees being bent to make the more room, the feet of each person were turned outwards behind him. This is the meaning of standing ΒΕΗΙΝΡ at his FEET, Began to wash his feet with tears| Ἤρξατο βρεχειν---- τοῖς δακρυσι, She began to water his feet—to let a shower of tears fall on them. As the Jews wore nothing like our shoes, (theirs being a mere sole, bound about the foot and ancle with thongs,) their feet being so much exposed had frequent need of washing, and this they ordinarily did before taking their meals. Kissed his feet| With affectionate tenderness, κατε- φιλεῖ, or kissed them again and again. See on Matt. xxvi. 49. The kiss was used in ancient times as the emblem of love, religious reverence, subjection, and supplica- tion. It has the meaning of supplication, in the way of adoration, accompanied with subjection, in 1 Kings xix. 18, Whose mouths have not kissed Baal ; and in Job xxxi. 27, My mouth hath not kissed my hand ; I have paid no sort of adoration to false gods ; and in Psa. ii. 12, Kiss the Son lest he be angry,—close in with him, embrace affectionately, the offers of mercy made unto you through Christ Jesus, Jest he (the Lord) be angry with you, and ye perish; which command- 414 aSee Matt. xviii. 28. ment this woman seems to have obeyed, both in the literal and spiritual sense. Kissing the feet was practised also among the heathens, to express subjec- tion of spirit, and earnest supplication. See a long example in Raphelius, produced from Polybius, con- cerning the Carthaginian ambassadors when suppli- cating the Romans for peace. With an humble and abject mind, πεσοντες ext τὴν ynv, they fell down on the earth, τοὺς ποδας καταφιλοῖεν Tw συνεδριω, and kiss- ed the feet of the council. See also several examples in Kypke. Kissing the feet is a farther proof that this person had been educated a heathen. This was no part of a Jew’s practice. Verse 41. A certain creditor, &c.] It is plain that in this parable our Lord means, by the creditor, Gon, and, by the two debtors, Simon and the woman who was present. Simon, who had the light of the law, and who, in consequence of his profession as a Pha- risee, was obliged to abstain from outward iniquity, might be considered as the debtor who owed only ΜΗ pence, or denarii. ‘The woman, whom I have supposed to be a heathen, not having these advan- tages, having no rule to regulate her actions, and no curb on her evil propensities, may be considered as the debtor who owed five hundred pence, or denari. And when both were compared, Szmon’s debt to God might be considered, in reference to hers, as fifty to five hundred. However, we find, notwithstanding this great disparity, both were insolvent. Simon, the religious Pharisee, could no more pay his fifty to God than this poor heathen her five hundred ; and, if both be not freely forgiven by the Divine mercy, both must finally perish. Having NoTHiNG to pay, he kindly FORGAVE them both. Some think that this very Simon was no inconsiderable debtor to our Lord, as having been mercifully cleansed from a leprosy; for he is supposed to be the same as Simon the leper. See the note on Matt. xxvi. 6. Verse 42. Which of them will love him most? Which is under the greater obligation and should love him most ? Versé 43. He to whom he forgave most.] By this acknowledgment he was, unknowingly to himself, pre- pared to receive our Lord’s reproof. Verse 44. Thou gavest me no water] In this respect 1 Parable of the two debtors, A.M. 4031. into thine house, thou gavest me An. Olymp. no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. 45 Thou gavest me no kiss: but this woman, since the time I came in, hath not ceased to kiss my feet. 46 » My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. 47 © Wherefore, I say unto thee, Her sins, » Psa. xxiii. 5. ©} Tim. i. 14—4 Matt. ix. 2; Mark n. 5 Simon was sadly deficient in civil respect, whether this proceeded from forgetfulness or contempt. The cus- tom of giving water to wash the guest’s feet was very ancient. See instances in Gen. xviii. 4; xxiv. 32; Judg. xix. 21; 1Sam. xxv. 41. In Hindoostan it is the custom, that when a superior enters the house of an inferior, the latter washes his feet, and gives him water to rinse his mouth before he eats. See Ayeen Axsery, vol. iii. p. 226. Verse 45. Since the time I came in] Rather, Since the time sHE came in, a@’ ἧς εἰσηλθεν, not εἰσηλθον, 1 came in, for it is clear from ver. 37 that the woman eame in after Christ, having heard that he was sitting at meat in the Pharisee’s house. The reading which I have adopted is supported by several MSS. and Versions. Verse 46. My head with oil thou didst not anoint) Anointing the head with oil was as common among the Jews as washing the face with water is among us. See Ruth iii. 3; 2 Sam. xii. 20; xiv. 2; 2 Kings iv. 2; and Psa. xxiii. 5, where the author alludes to the Jewish manner of receiving and enter- taining a guest. Thou preparest a table for me; anointest my head with oil; givest me an overflowing cup. See Matt. v. 17. Verse 47. For she loved much] Or, THEREFORE she loved much. It appears to have been a con- sciousness of God’s forgiving love that brought her at this time to the Pharisee’s house. In the common translation her forgiveness is represented to be the consequence of her loving much, which is causing the tree to produce the root, and not the root the tree. I have considered ὅτε here as having the sense of διοτι, therefore ; because, to make this sentence suit with the foregoing parable, ver. 42, 43, and with what immediately follows here, ut he to whom little is forgiven loveth little, we must suppose her love was the effect of her being pardoned, not the cause of it. Ov: seems to have the sense of therefore in Matt. xiii. 13; John viii. 44; 1 Cor. x. 17; and in the Sep- tuagint, in Deut. xxxill. 52; Isa. xlix. 19; Hos. ix. 15; and Eccles. v. 6. Both these particles are often interchanged in the New Testament. Loved much—loveth little} That is, A man’s love to God will be in proportion to the obligations he feels himself under to the bounty of his Maker. Verse 48. Thy sins are forgiven.] He gave her 1 CHAP. VII. and its application which are many, are forgiven ; for she loved much: but to whom An. Olymp. little is forgiven, the same loveth — little. 48 And he said unto her, ἃ Thy sins are for given. 49 And they that sat at meat with him began to say within themselves, ° Who is this that forgiveth sins also ? 50 And he said to the woman, f Thy faith hath saved thee : go in peace. © Matt. ix. 3; Mark ii. 7——f Matt. ix. 22; Mark v. 34; x. 52; chap. viii. 48; xviii. 42. the fullest assurance of what he had said before to Si- mon, (ver. 47,) Thy sins are forgiven. While the Pharisee murmured, the poor penitent rejoiced. Verse 50. Thy faith hath saved thee] Thy faith hath been the instrument of receiving the salvation which is promised to those who repent. Goin peace. Though peace of conscience be the inseparable con- sequence of the pardon of sin, yet here it seems to be used as a valediction or farewell: as if he had said, May goodness and mercy continue to follow thee ! In this sense it is certainly used Judg. xviii. 6 ; 1 Sam: ὙΠ: xx! 49); /xxix: (75° 2 Sam. xv; 9); James ii. 16. Tue affecting account of raising the widow’s son to life, ver. 11-17, is capable of farther improvement. The following may be considered to be sober, pious uses of this transaction. In this resurrection of the widow’s son, four things are highly worthy of notice :—1. The meeting. 2. What Christ did to raise the dead man. 3. What the man did when raised to life: and 4. The effect produced on the minds of the people. 1. The μεετινα. 1. Τὸ was wncommon: it was a meeting of hfe and death, of consolation and distress. On the one part Jesus, accompanied by his disciples, and an in- numerable crowd of people, advance towards the gate of the city of Nain: on the other part, a funeral so- Jemnity proceeds out of the gate,—a person of distine- tion, as we may imagine from the number of the peo- ple who accompanied the corpse, is carried out to be buried. Wherever Jesus goes, he meets death or misery ; and wherever he comes,.he dispenses life and salvation. 2. It was instructive. A young man was carried to the grave—an only son—cut off in the flower of his age from the pleasures, honours, profits, and expecta- tions of life; a multitude of relatives, friends, and neighbours, in tears, affliction, and distress, accompa- nied the corpse. Behold the present life in its true point of light! How deceitful is the world! To hide its vanity and wretchedness, funeral pomp takes the place of the decorations of life and health; and pride, which carries the person through life, cleaves to the putrid carcass in the ridiculous adornments of pails, 415 Reflectrons on the resurrection scarfs, cloaks, and feathers! Sin has a complete triumph, when pride is one of the principal bearers to the tomb. And shall not the living lay these things to heart? Remember, ye that are young, the young die oftener than the old; and it is because so many of the former die, that there are so few of the latter to die. 3. It was an affecting meeting. The mother of this young man followed the corpse of her son; her distress was extreme. She had already lost her hus- band, and in losing her only son she loses all that could be reckoned dear to her in the world. She lost her support, her glory, and the name of her family from among the tribes of her people. Jesus sees her in this state of affliction, and was moved with compas- _ Sion towards her. This God of goodness cannot see the wretched without commiserating their state, and providing for their salvation. 4. It was a happy meeting. Jesus approaches this distressed widow, and says, Weep not. But who, with propriety, can give such advice in a case like this? Only that God who can dry up the fountain of grief, and remove the cause of distress. Weep for thy sin, weep for thy relatives, weep after Christ, and God will infallibly comfort thee. Il. What Christ did to raise this dead man. 1. He came up, ver. 14. When the blessed God is about to save a soul from spiritual death, he comes up to the heart by the light of his Spirit, by the preaching of his word, and by a thousand other methods, which 4 prove that his name is mercy, and his nature love. 2. He touched the bier. God often stretches out his hand against the matter or occasion of sin, renders that public that was before hidden, lays afflictions upon the body ; by some evil disease effaces that beauty, or impairs that strength, which were the occasions of sin; disconcerts the schemes and blasts the property of the worldly man. These were carrying him down to the chambers of death, and the merciful God is thus delivering him out of the hands of his murderers. 3. He commanded—Young man! I say unto thee, Arise. Sinners! You have been dead in trespasses and sins too long: now hear the voice of the Son of God. Young people! to you in particular is this com- mandment addressed. Delay not a moment: it will be more easy for you to return to God now than at any future time. And perhaps the present call may never be repeated. The sooner you hear the voice of God, the sooner you shall be happy. ST. LUKE. of the widows son III. What the man did when raised to life. 1. He sat up, ver. 15. When the quickening voice of God reaches the heart of a sinner, his first business is to lift up his head to contemplate the awful state in which he is found, and the horrible pit over which he hangs, and look about for a deliverer from the hell that is moved from beneath to meet him at his coming. 2. He began to speak. Prayer to God, for the sal- vation he needs, is indispensably requisite to every awakened sinner. Let him speak in prayer and praise ; prayer for present salvation, and praise, because he is still out of hell. Let him also declare the power and goodness of God which have thus rescued him from the bitter pains of an eternal death. 3. He walked. He (Christ) presented him te his mother. ‘Those who were carrying the corpse having heard the voice of the young man, immediately laid down the bier, and the young man stepping directly on the ground, Jesus took him by the hand and con- ducted him to his mother. What a change from the deepest affliction to the highest ecstacy of joy must have now taken place in this widow’s heart! Happy moment !—when the quickening power of Christ restores a prodigal son to a disconsolate parent, and a member to Christ’s mystical body, the Church militant ' IV. The effect produced on the minds of the people. 1. Fear seized them, ver. 16. A religious reve- rence penetrated their hearts, while witnessing the effects of the sovereign power of Christ. Thus should we contemplate the wonders of God’s grace in the conviction and conversion of sinners. 2. They glorified God. They plainly saw that he had now visited his people: the miracle proclaimed his presence, and that a great prophet was risen among them, and they expect to be speedily instructed in all righteousness. The conversion of a sinner to God should be matter of public joy to all that fear his name; and should be considered as a full proof that the God of our fathers is still among their children. See verse 16. 3. They published abroad the account. 'The work of the grace of God should be made known to all: the Gospel should be preached in every place ; and the miracle-working power of Christ every where recommended to notice. If those who are raised from the death of sin were more zealous in discoursing of, walking in, and recommending the Gospel of the grace of God, the kingdom of Christ would soon have a more extensive spread ; and the souls thus employed would be incessantly watered from on high. CHAPTER VIII. Jesus preaches through every city and village, 1. by the parable of the sower, 4-8. prove by hearmg the Gospel, 16-18. cures a demoniac, 27-39. ter, 40—42. Jairus is dead, 49. life, 50-56. 416 Women minister to him, 2, 3. Explains it at large to his disciples, 9-15. His mother and brethren seek him, 19-21. go upon the lake, and are taken in a storm, 22-25. Instructs the multitudes Directions how to wm He and his disciples They arrive among the Gadarenes, 26, where he He returns from the Gadarenes, and is requested by Jairus to heal his daugh- On the way he cures a diseased woman, 43-48. Receives information that the daughter of Exhorts the father to believe; arrives at the house, and raises the dead child to 1 Christ preaches in the villages, A.M. 4031. es ND it came to pass afterward, An. Olymp. σ 1.3. that he went throughout every city and village, preaching and showing the glad tidings of the kingdom of God: and the twelve were with him, 2 And * certain women which had been heal- ed of evil spirits and infirmities, Mary called Magdalene, > out of whom went seven devils, a Matt. xxvii. 55, 56.—— Mark xvi. 9. NOTES ON CHAP. VIII. Verse 1. Throughout every city and village] That is, of Galilee. Verse 2. Out of whom went seven devils} Who had been possessed in a most extraordinary manner ; pro- bably a case of inveterate lunacy, brought on by the influence of evil spirits. The number seven may here express the superlative degree. Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons ; and as one among other women who had been healed by Christ of evi (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned ver. 3, come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke’s account of them. They had all had in- firmities, of what sort it is not said, and those infirmi- ties were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behaviour, and constant attendance on Jesus in his life-time, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop Pearce. There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot ; and Mary Magdalene, a pros- titute: and yet nothing of the kind can be proved either in the former or in the latter case ; nor in that mentioned chap. vii. 36, &c., where see the notes. Poor Mary Magdalene is made the patroness of peni- tent prostitutes, both by Papists and Protestants ; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons them- selves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it : for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have per- mitted such a person to associate with them, however fully she might have been converted to God, and how- ever exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated,) Von. I. Ca) CHAP. VIII. and women minister to him. 3 And Joanna the wife of Chuza, Αἰ ΝΟ 03: Herod’s steward, and Susanna, and An. Olymp. many others, which ministered unto Ss him of their substance. 4 9% © And when much people were gathered together, and were come to him out of every city, he spake by a parable: 5 A sower went out to sow his seed : and as © Matt. xiii. 2; Mark iv. 1. could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favourable an opportu- nity to subject the character and ministry of Christ to the blackest censure, had he permitted even a con- verted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common. opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod’s steward, could associate with ; and a person on whose conduct or character the calumniating Jews could cast no aspersions. Verse 3. Herod’s steward) Though the original word, ἐπίτροπος, signifies sometimes the inspector or overseer of a province, and sometimes a tutor of chil- dren, yet here it seems to signify the overseer of Herod’s domestic affairs: the steward of his house- hold. Steward of the household was an office in the king’s palace by s. 24, of Hen. VIII. The person is now entitled lord steward of the king’s household, and the office is, I believe, more honourable and of more importance than when it was first created. Junius derives the word from the Islandic stivardur, which is compounded of stia, work, and dardur, a keeper, or overseer : hence our words, warder, warden, ward, guard, guardian, &e. The Greek word in Hebrew letters is frequent in the rabbinical writings, DANA, and signifies among them the deputy ruler of a province. See on chap. xvi. 1. In the Islandice version, it is forsfonarmanns. Unto him] Instead of avrw, to him, meaning Christ, many of the best MSS. and versions have αὐτοῖς, te them, meaning both our Lord and the twelve apostles, see ver. 1. ‘This is unquestionably the true meaning Christ receives these assistances and ministrations says pious Quesnel,— 1. To honour poverty by subjecting himself to it. 2. To humble himself in receiving from his crea- tures. 3. That he may teach the ministers of the Gospel to depend on the providence of their heavenly Father. 417 The parable of the A.M.4081. he sowed, some fell by the An. Olymp. way side; and it was trodden Ene down, and the fowls of the air devoured it. 6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. 7 And some fell among thorns; and the thorns sprang up with it, and choked it. 8 And other fell on good ground, and sprang up, and bare fruit a hundred fold. And when he had said these things, he cried, He that hath ears to hear, let him hear. 9 94 And his disciples asked him, saying, What might this parable be ? 10 Andhe said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; “ that seeing they might not see, and hearing they might not understand. 11 4 * Now the parable is this: The seed is the word of God. 12 Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should be- lieve and be saved. ST. LUKE. sower and his seed. 13 They on the rock are they Ae ae which, when they hear, receive the An. Οἰγῶρ CCL 3 word with joy; and these have no root, which for a while believe, and in time of temptation fall away. 14 And that which fell among thorns are they which, when they have heard, go forth, and are choked with cares and riches and plea- sures of this life, and bring no fruit to perfee tion. 15 But that on the good ground are they which, in an honest and good heart, having heard the word, keep 2t, and bring forth fruit with patience. 16 Ἵ ὁ No man, when he hath lighted a can- dle, covereth it with a vessel, or putteth 2¢ un der a bed; but setteth zt on a candlestick, that they which enter in may see the light. 17 ἢ For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. 18 Take heed therefore how ye hear ; * for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he * seemeth to have. 4Matt. xiii. 10; Mark iv. 10. 6138. vi. 9; Mark iv. 12. { Matt. xiii. 18; Mark iv. 14. Matt. v. 15; Mark iv. 21; chap. xi. 33—— Matt. x. 26; chap. xii. 2. ‘Matt. xii. 12 xxv. 29; chap. xix. 26.—— Or, thinketh that he hath. 4. To make way for the gratitude of those he had healed. And, 5. That he might not be burthensome to the poor to whom he went to preach. Verse 5. A sower went out to sow] See all this parable largely explained on Matt. xiii. 1-23. Verse 12. Those by the way side] Bishop Prarce thinks that Luke by οἱ here means ozopo:, the seeds, though he acknowledges that he has never found such a word as o7opo: in the plural number signifying seeds. Verse 15. With patience.| Rather, with perseve- rance. The Greek word ὑπομονή, which our translators render patience, properly signifies here, and in Rom. ii. 7, perseverance. The good ground, because it is good, strong and vigorous, continues to bear: bad or poor sxound cannot produce a good crop, and besides it is very soon exhausted. The persons called the good ground in the text are filled with the power and influence of God, and therefore continue to bring forth fruit; i.e. they persevere in righteousness. From ihis we may learn that the perseverance of the saints, as it is termed, necessarily implies that they continue to bring forth fruit to the glory of God. Those who are not fruitful are not in a state of perseverance. Verse 16. Lighted a candle] This is a repetition of a part of our Lord’s sermon on the mount. See the notes on Matt. v. 15; x. 26; and on Mark iv. 21, 22. Verse 17. For nothing is secret, &c.] Whatever I 418 teach you in private, ye shall teach publicly ; and ye shall illustrate and explain every parable now delivered to the people. Verse 18. Even that which he seemeth to have.] Or rather, even what he hath. ‘O doxer ἔχειν, rendered by our common version, what he seemeth to have, seems to me to contradict itself. Let us examine this sub- ject a little. 1. To seem to have a thing, is only to have it in appearance, and not in reality ; but what is possessed in appearance only can only be taken away in appear- ance; therefore on the one side there is no gain, and on the other side no Joss. On this ground, the text speaks just nothing. 2. It is evident that ὁ doxec exyew, what he seemeth to have, here, is equivalent to ὁ ever, what he hath, in the parallel places, Mark iv. 25; Matt. xii. 12; xxv. 29; and in Luke xix. 26. . 3. It is evident, also, that these persons had some- thing which might be taken away from them. For 1. The word of God, the Divine seed, was planted in their hearts. 2. It had already produced some good effects ; but they permitted the devil, the cares of the world, the desire of riches, and the love of pleasure, to destroy its produce. 4. The word doxew is often an expletive: so Xeno- phon in Hellen, vi. ὁτε edoxet πατρίκος φιλος avratc, Because he seemed to be (i. 6. was) their father’s friend. So in his GEcon. Among the cities that seemed to be (δοκουσαις, actually were) at war. So (98 Ὁ) Who ave Christ’s relatives. A. M4031. 19 Ὑ 1 Then came to him his mo- An. Olymp. ther and his brethren, and could CCL.3. ᾿ not come at him for the press. 20 And it was told him by certain which said, Thy mother and thy brethren stand with- out, desiring to see thee 21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it. 22 3] ™ Now it came to pass on a certain day, that he went into a ship with his disciples : and he said unto them, Let us go over unto the other side of the lake. And they launch- ed forth. 23 But as they sailed he fell asleep; and there came down a storm of wind on the lake ; and they were filled with water, and were in jeopardy. 24 And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water; and they ceased, and there was a calm. CHAP. VIII. The disciples taken in a storm 25 And he said unto them, 4,™ 4031. Where is your faith? And they on er being afraid wondered, saying one ἐν to another, What manner of man is this! for he commandeth even the winds and water, and they obey him. 26 Ἵ 5 And they arrived at the country of the Gadarenes, which is over against Galilee. 27 And when he went forth to land, there met him out of the city, a certain man, which had devils long time, and ware no clothes, nei- ther abode in any house, but in the tombs. 28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, tor- ment me not. 29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him; and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness. ) 1 Matt. xii. 46; Mark iii. 31. Athenaeus, lib. vi. chap. 4. They who seemed to be (δοκουντες, who really were) the most opulent, drank out of brazen cups. 5. It often strengthens the sense, and is thus used by the very best Greek writers. ULpran, in one of his notes on Demosthenes’ Orat. Olinth. 1, quoted by Bishop Pearce, says expressly, τὸ δοκεῖν ov παντῶς ext ἀμφιβολου ταττουσιν οἱ παλαιοι, adda πολλακις Kat ETL τοῦ αληθευειν. The word δοκεῖν is used by the an- cients to express, not always what is doubtful, but oftentimes what is true and certain. And this is mani- feztly its meaning in Matt. ili. 9; Luke xxii. 24; John v. 39; 1 Cor. vii. 40; x. 12; xi. 16; Gal. ii. 9; Phil. iii. 4; and in the text. See these meanings of the word established beyond the possibility of suc- cessful contradiction, in Bishop Prarce’s notes on Mark x. 42, and in Kypxe in loc. See also the notes on Matt. xiii. 12. Verse 19. His mother and brethren] See the notes on Matt. xii. 46, &c., and on Mark iii. 31, &e. Verse 22. Let us go over, &c.] See on Matt. viii. 24, &c., and Mark iv. 36—41. Verse 23. There came down a storm of wind— and they—were in jeopardy.| This is a parallel pas- sage to that in Jonah i. 4. There was a mighty tem- pest in the sea, so that the ship was like to be broken: the latter clause of which is thus translated by the Septuagint : καὶ to πλοῖον εκινδυνευε του συντριβηναι, And the ship was in the utmost danger of being dash- ed to peces. This is exactly the state of the disciples here ; and it is remarkable that the very same word, exwdvvevov, which we translate, were in jcopardy, is used by the evangelist, which is found in the Greek 1 m Matt. vii. 23; Mark iv. 35.——» Matt. vili. 28; Mark v. 1. version above quoted. The word jeopardy, an inex- pressive French term, and utterly unfit for the place which it now occupies, is properly the exclamation of a disappointed gamester, Jeu perdu! The game is lost! or, jai perdu! I have lost! i. 6. the game. Verse 25. Whereis your faith?] Ye have a power to believe, and yet do not exercise it! Depend on God. Ye have little faith, (Matt. viii. 26,) because you do not use the grace which I have already given you. Many are looking for more faith without using that which they have. It is as possible to hide this talent as any other. Verse 26. The country of the Gadarenes] Or, according to several MSS., Gerasenes or Gergasenes. See on Matt. viii. 28, and Mark vy. 1. Verse 27. A certain man] See the ease of this de- moniac considered at large, on the parallel places, Matt. viii. 28-34; Mark v. 1-20. In India deranged persons walk at liberty through the streets and coun- try in all manner of dresses; sometimes entirely naked; and often perish while strolling from place to place. It is the same in Jreland, as there are no pub- lie asylums either there or in India for insane people. Verse 28. Jesus, thou Son of God most high| The words Jesus and God are both omitted here by several MSS. I think it is very likely that the demons men- tioned neither. They were constrained in a summary way to acknowledge his power; but itis probable they did not pronounce names which were of such dreadful import to themselves. The words which they spoke on the occasion seem to have been these: What is τὲ to thee and me, O Son of the most high? See the | note on Matt, vill. 29. 419 Christ cures a demomac. a, M4031. 80. And Jesus asked him, saying, An. Olymp. What is thy name? And he said, be Legion : because many devils were entered into him. 31 And they besought him that he would not command them to go out ° into the deep. 32 And there was there a herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. 33 Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked. 34 When they that fed them saw what was done, they fled, and went and told 2 in the city and in the country. 35 Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind : and they were afraid. 36 They also which saw it, told them by what means he that was possessed of the de- vils was healed. 37 » Then the whole multitude of the country of the Gadarenes round about 4 besought him to depart from them ; for they were taken with © Rev. xx. 3.——P Matt. viii. 34.——4 Acts xvi. 39. ST. LUKE. A diseased woman healed ε ᾿ A.M, 4031, great fear ; and he went up into “,"p.21. the ship, and returned back again. An. Clyro 38 Now ‘the man out of whom the devils were departed, besought him that he might be with him; but Jesus sent him away, saying, 39 Return to thine own house, and show how great things God hath done unto thee. And he went his way, and published through out the whole city, how great things Jesus had done unto him. 40 And it came to pass, that, when Jesus was returned, the people gladly received him; for they were all waiting for him. 41 4 " And, behold, there came a man named Jairus, and he was a ruler of the synagogue ; and he fell down at Jesus’ feet, and besought him that he would come into his house : 42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. 43 4 t And a woman, having an issue of blood twelve years, which had spent ali her living upon physicians, neither could be healed of any, 44 Came behind him, and touched the bor- der of his garment; and immediately her issue of blood stanched. τ Mark v. 18. 5 Matt. ix. 18; Mark v. 22. Matt. ix. 20. Verse 31. And they besought him that he would not command them to go out into the deep.| In the Chal- daic philosophy, mention is made of certain material demons, who are permitted to wander about on the earth, and are horribly afraid of being sent into abysses and subterranean places. Psellus says, De Demoni- dus: ‘These material demons fearing to be sent into abysses, and standing in awe of the angels who send them thither, if even a man threaten to send them thi- ther and pronounce the names of those angels whose office that is, it is inexpressible how much they will be affrighted and troubled. So great will their astonish- ment be, that they cannot discern the person that threatens them. And though it be some old woman or little old man that menaces them, yet so great is their fear that they depart as if the person who menaces had a powertokillthem.” See Stanley’s Chaldaic Philosophy. Verse 33. Then went the devilsout of the man, and entered into the swine] Some critics and commenta- tors would have us te understand all this of the man himself, who, they say, was a most outrageous maniac ; and that, being permitted by our Lord, he ran after the swine, and drove them all down a precipice into the sea! This is solemn trifling indeed ; or, at least, trifling with solemn things. It is impossible to read over the account, as given here by Luke, and adiit this mode 420 of explanation. The devils went out of the man, and entered into the swine; i. e. the madman ran after the swine! On this plan of interpretation there is nothing certain in the word of God; and every man may give it what meaning he pleases. Such comments are in- tolerable. Verse 34. They fled, and went and told it] Are?- θοντες, They went, is omitted by almost every MS. of repute, and by the best of the ancient versions. Gries- bach leaves it out, and with propriety too, as it is not likely that so correct a writer as Luke would say, They fled, and went and told it. Verse 40. Gladly received him] This is the proper import of the word arxedefaro ; therefore our transla- tors needed not to have put g/ad/y in Italics, as though it were not expressed in the text. Raphelius gives several proofs of this in loc. Verse 41. A man named Jairus] See these two miracles—the raising of Jairus’s daughter, and the cure of the afflicted woman—considered and explain- ed at large, on Matt. ix. 18-26, and Mark v. 22-43. Verse 42. The people thronged him.] Συνεπνιγον avrov-—almost suffocated him—so great was the throng about him. Verse 43. Spent all her living upon physicians] See the note on Mark νυ. 26. 1 The daughter of A.M. 45 And Jesus said, Who touch- aD on When all denied, Peter An. Olymp. ed me? ———— and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? 46 And Jesus said, Somebody hath touched me; for I perceive “ that virtue is gone out of me. 47 And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. 48 And he said unto her, Daughter, be of good comfort : thy faith hath made thee whole ; go in peace. 49 Ἵ * While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead ; trouble not the Master. “Mark v. 30; chap. vi. 19. ¥ Mark v. 35.——¥ John xi. 11, 13. ᾽ Verse 46. I perceive that virtue] δυναμιν, Divine or miraculous power. This Divine emanation did not proceed always from Christ, as necessarily as odours do from plants, for then all who touched him must have been equally partakers of it. Of the many that touched him, this woman and none else received this Divine virtue; and why? Because she came in faith. Faith alone attracts and receives the energetic influ- ence of God at all times. There would be more mi- racles, at least of spiritual healing, were there more faith among those who are called believers. Verse 54. He put themall out] That is, the pipers and those who made a noise, weeping and lamenting. See Matt. ix. 23; Mark v. 38. Pompous funeral ceremonies are ridiculous in themselves, and entirely opposed to the spirit and simplicity of the religion of Christ. Every where they meet with his disapprobation. CHAP. VIII. Javrus raised to life. 50 Ἵ But when Jesus heard it, 4M, 4031. he answered him, saying, Fear An. Olymp. not; believe only, and she shall be made whole. 51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mo- ther of the maiden. 52 And all wept, and bewailed her: but he said, Weep not; she is not dead, τ but sleepeth. 53 And they laughed him to scorn, knowing that she was dead. 54 And he put them all out, and took her by the hand, and called, saying, Maid, * arise 55 And her spirit came again, and she arose straightway : and he commanded to give her’ meat. 56 And her parents were astonished; but Υ he charged them that they should tell no man what was done. * Chap. vii. 14; John xi. 43.—y Matt. viii. 4; ix. 30; Mark ν. 43. Verse 55. And he commanded to give her meat.} Though she was raised to life by a miracle, she was not to be preserved by a miracle. Nature is God’s great instrument, and he delights to work by it; nor will he do any thing by his sovereign power, in the way of miracle, that can be effected by his ordinary providence. Again, God will have us be workers together with him: he provides food for us, but he does not eat for us; we eat for ourselves, and are thus nourished on the bounty that God has provided. With-. out the food, man cannot be nourished ; and, unless he eat the food, it can be of no use to him. So, God provides salvation for a lost world, and bestows it on every penitent believing soul; but he neither repents nor believes for any man. A man repents and be- lieves for himself, under the succours of God’s grace. CHAPTER IX. Christ sends his apostles to preach and work miracles, 1-6. Herod, hearing of the fame of Jesus, 1s per- plexed ; some suppose that John Baplist is risen from the dead ; others, that Elijah or one of the old prophets was come to life, 7-9. two fishes, 12-17. 22. deny him before men, 26. his passion, 44, 45. not receive him, 51—56. who asks permission first to bury his father, 59. l The apostles return and relate the success of their mission. to a retired place, and the people follow him, 10, 11. He asks his disciples what the public think of him, 18-21. Shows the necessity of self-denial, and the importance of salvation, 23-25. The transfiguration, 27-36. The disciples contend who shall be greatest, 46—48. devils in Christ’s name, but did not associate with the disciples, 49, 50. Of the man who wished to follow Jesus, 57, 58. Our Lord’s answer, 60-62. He goes He feeds five thousand men with five loaves and Foretells his passion, Threatens those who- Cures a demoniac, 37-43. Again foretells Of the person who cast out Of the Samaritans who would He calls another disciple, 421 The twelve disciples sent A HEN * he called his twelve dis- An, Olymp. ciples together, and gave them power and authority over all devils, and to cure diseases. 2 And” he sent them to preach the kingdom of Ged, and to heal the sick. 3 cAnd he saiduntothem, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money ; neither have two coats apiece. 4 “And whatsoever house ye enter into, there abide, and thence depart. 5 ° And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. 6 = And they departed, and went through the towns, preaching the Gospel, and healing every where. A. M. 4032. 7 9» Now Herod the tetrarch An, Qiymp. heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead : 8 And of some, that Elias had appeared; and of others, that one of the old prophets was risen again. 9 And Herod said, John have I beheaded : 2 Matt. x. 1; Mark iii. 13; vi. 7. b Matt. x. 7,8; Mark vi. 12; chap. x. 1, 9. © Matt. x. 9; Mark vi. 8; chap. x. 4; xxii. 35.—4 Matt. x. 11; Mark vi. 10. e Matt. x. 14. ST. LUKE. out to preach and to heal iis A. M. 4032. but who is this, of whom I hear 4, aos such things? see him. eee 10 Ἵ * And the spate, when they were re turned, told him all that they had done. ! Andhe took them, and went aside privately into a desert place belonging to the city called Bethsaida ; 11 And the people, when they knew τέ, fol- lowed him; and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing. 12 Ἵ ™And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. 13 But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people. 14 For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company. 15 And they did so, and made themall sit down. i And he desired to An, Clymer. f Acts xiii. 51. Mark vi. 12——» Matt. xiv. 1; Mark vi. 14- i Chap. xxiil. 8 Mark vi. 30.—! Matthew xiv. 13. m Matt. xiv. 15; Mark vi. 35; John vi. 1, 5. NOTES ON CHAP. IX. Verse 1. Power and authority] δυναμιν καὶ εξου- ciav. The words properly mean here, the power to work miracles ; and that authority by which the whole demoniac system was to be subjected to them. The reader will please to observe : 1. That Luke mentions both demons and diseases; therefore he was either mistaken, or demons and diseases are not the same. 2. The treatment of these two was not the same :— the demons were to be cast out, the diseases to be healed. See Matt. x. 1. Verse 2. To preach the kingdom of God] For an explication of this phrase, see on Matt. ii. 1. Verse 3. Take nothing] See on Mark vi. 7, 8. Neither money| See on Matt. x. 9. Neither have two coats| Show that in all things ye are ambassadors for God; and go on his charges. Verse 4. There abide, and thence depart.| That is, remain in that lodging till ye depart from that city. Some MSS. and versions add μη, which makes the fol- lowing sense: There remain, and depart nov thence. See the note on Matt. x. 11. Verse 7. Herod the tetrarch] See on Matt. il. 1; xiv. 1. By him] This is omitted by BCDL, two others, the Coptic, Sahidic, Armenian, and four of the Itala. It is probable that Luke might have written, Herod, hear- ing of all the things that were done, &c. ; but Matthew says particularly, that it was the fame of Jesus of which he heard: chap. xiv. 1. 422 He was perplexed| He was greatly perplered— διηπορει" from δια emphat. and axopew, I am in per- plexity. It is a metaphor taken from a traveller, who in his journey meets with several paths, one only of which leads to the place whither he would go; and, not knowing which to take, he is distressed with per- plexity and doubt. The verb comes from a, negative, and πορος, a way or passage. A guilty conscience is a continual pest:—Herod had murdered John, and he is terribly afraid, lest he should arise from the dead, and bring his deeds to light, and expose him to that punish - ment which he deserved. See Mark vi. 16. Verse 10. Told him all] Related distinctly—éemyn- σαντο, from δια, through, and ἦγεομαι, I declare - hence the whole of this Gospel, because of its relating every thing so particularly, is termed diqynotc, chap. i. 1, a particular and circumstantially detailed narra- tion. See on Mark vi. 30. Verse 11. The people—followed him] Observe here five grand effects of Divine grace. 1. The people are drawn to follow him. 2. He kindly receives them. 3. He instructs them in the things of God. 4. He heals all their diseases. 5. He feeds their bodies and their souls. See Quesnel. Reader! Jesus is the same to the present moment. Follow him, and he will receive, instruct, heal, feed, and save thy soul unto eternal life. Verse 12. Send the multitude away] See this mi- racle explained at large, on the parallel places, Matt xiv. 15-21; Mark vi. 36—44. 1 Ihe confession of Peter. A.M. 4032. 16 Then he took the five loaves A. D. 28. An. Olymp. and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude. 17 And they did eat, and were all filled: and there was taken up of fragments that re- mained to them, twelve baskets. 18 Ἵ "And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that Iam? 19 They answering said, ° John the Baptist; but some say, Elias ; and others say, that one of the old prophets is risen again. 20 He said unto them, But whom say ye that lam? ” Peter answering said, The Christ of God. 21 4 And he straitly charged them, and com- manded them to tell no man that thing ; 22 Saying, *'The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day. 23 Ἵ * And he said to them all, If any man * Matt. xvi. 13; Mark viii. 27.——° Matt. xiv. 2; verses 7, 8. ¥ Matt. xvi. 16; John vi. 69. 4 Matt. xvi. 20.— Matt. xvi. 21; xvil. 22. 5 Matt. x. 38; xvi. 24; Mark viii. 34; chap. xiv. 27. Verse 16. Then he took the five loaves| A minister of the Gospel, who is employed to feed souls, should imitate this conduct of Christ : 1. He ought to exhort the people to hear with sedate and humble reverence. 2. He should first take the dread of life himself, that he may be strengthened to feed others. 3. He ought frequently to lift his soul to God, in order to draw down the Divine blessing on himself and his hearers. 4. He should break the loaves—divide rightly the word of truth, and give to all such portions as are suited to their capacities and states. 5. What he cannot perform himself, he should en- deayour to effect by the ministry of others; employ- ing every promising talent, for the edification of the whole, which he finds among the members of the Church of God. Under such a pastor, the flock of Christ will increase and multiply. See Quesnel. Verse 18. Whom say the people} Oi οχλοι, the common people, i.e. the mass of the people. See this question considered on Matt. xvi. 13, &e. Verse 20. But whom say ye that Iam?) Whom do ye tell the people that lam? What do ye preach concerning met See also on Matt. xvi. 14; and see the observations at the end of this chapter. The Christ of God.| The Coptic and later Persic read, Thou art Christ God. After this comes in Peter's confession of our Lord, as related Matt. xvi. 1 CHAP. IX. The importance of salvation will come after me, let him deny 4; ™; 1032 himself, and take up his cross daily, An. Olymp. and follow me. Wh 24 For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. 25 * For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? 26 "For whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels. 27 ἡ But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God. 28 Ἵ ἡ And it came to pass about an eight days after these * sayings, he took Peter, and John, and James, and went up into a moun- tain to pray. 29 Andas he prayed, the fashion of his coun- tenance was altered, and his raiment was white and glistering. 30 And, behold, there talked with him ' Matt. xvi. 26; Mark viii. 36. u Matt. x. 33; Mark viii. 38; 2 Tim. i. 12. Vv Matt. xvi. 28; Mark ix. 1.——w Matt. xvii. 1; Mark ix. 2. x Or, things. 16, &c., where see the notes; and see also the obser- vations of Granville Sharp, Esq., at the end of this chapter. Verse 23. If any man will come after me] See on Matt. xvi. 24, and on Mark viii. 34, where the na- ture of proselytism among the Jews is explained. Daily) Kaé’ ἥμεραν is omitted by many reputable MSS., versions, and fathers. It is not found in the parallel places, Matt. xvi. 24 ; Mark viii. 34. Verse 24. Will save his life] See on Matt. xvi 24, ἄς. Verse 25. Lose himself] That is, his life or soul. See the parallel places, Matt. xvi. 25; Mark viii. 35, and especially the note on the former. Or be cast away ?| Or receive spiritual damage- - ἢ ζημιωϑεις. 1 have added the word spiritual here, which I conceive to be necessarily implied. Because, if a man received only temporal damage in some re- spect or other, yet gaining the whole world must am- ply compensate him. But if he should receive spiritual damage—hurt to his soul in the smallest degree, the possession of the universe could not indemnify him. Earthly goods may repair earthly losses, but they can- not repair any breach that may be made in the peace or holiness of the soul. See on Matt. xvi. 26. Verse 26. Ashamed of me] See on Mark viii. 38. Verse 28. About an eight days after] See the whole of this important transaction explained at large on Matt. xvii. 1-13. 423 The transfiguration. A, M.4082. two men, which were Moses and . . oo. An. Olymp. Elias ἡ ae 31 Who appeared in glory, and spake of his decease which he should accom- plish at Jerusalem. 32 But Peter and they that were with him Y were heavy with sleep : and when they were awake, they saw his glory, and the two men that stood with him. 33 And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles ; one for thee, and one for Moses, and one for Elias: not knowing what he said. 34 While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud : 35 And there came a voice out of the cloud, saying, * This is my beloved Son: “hear him, 36 And when the voice was past, Jesus was found alone. *And they kept zt close, and told no man in those days any of those things which they had seen. y Dan. viii. 18; x. 9. z Matt. iii. 17.—— Acts iii. 22. ST. LUKE. Christ cures a demoniae 37 I ° And it came to pass, that 4, M4032. on the next day, when they were An. oar come down from the hill, much people met him. 38 And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child. 39 And, lo, a spirit taketh him, and he sud- denly crieth out; and it teareth him that he foameth again, and bruising him, hardly de parteth from him. 40 And I besought thy disciples to cast him out: and they could not. 41 And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither. 42 And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father. 43 9 And they were all amazed at the mighty power of God. But while they won- dered every one at all things which Jesus did, he said unto his disciples, b Matt. xvii. 9. © Matt. xvii. 14; Mark ix. 14, 17. Verse 31.- His decease] Τὴν efodov αὐτου, That going out (or death) of his. That peculiar kind of death—its nature, circumstances, and necessity being considered. Instead of efodov, thirteen MSS. have δοξαν, glory. They spoke of that glory of his, which he was ubout to fill up (xAnpovv) at Jerusalem. The Ethiopic unites both readings. The death of Jesus was his glory, because, by it, he gained the victory yver sin, death, and hell, and purchased salvation and eternal glory for a lost world. Verse 33. Itis good for us ἐο be here] Some MSS. add παντοτε, It is good for us to be auways here. Verse 35. This is my beloved Son] Instead of ὁ ayarntoc, the beloved one, some MSS. and versions have exAexroc, the chosen one: and the Aithiopic trans- lator, as in several other cases, to be sure of the true reading, retains doth. In whom I am well pleased, or have delighted—is added by some very ancient MSS. _ Perhaps this ad- dition is taken from Matt. xvii. 5. Verse 37. Much people] See on Matt. xvii. 14. Verse 39. A spirit taketh him, and he suddenly crieth out] Πνεῦμα λαμβανει αὐτον. This very phrase is used by heathen writers, when they speak of super- natural influence. The following, from Herodotus, will make the matter, I hope, quite plain. Speaking of Scyles, king of the Scythians, who was more fond ΟἹ Grecian manners and customs than of those of his countrymen, and who desired to be privately initiated into the Bacchic mysteries, he adds: ‘‘ Now because the Scythians reproach the Greeks with these Bac- shanals, and say that to imagine a god driving men 424 inte paroxysms of madness is not agreeable to sound reason, a certain Borysthenian, while the king was performing the ceremonies of initiation, went out, and discovered the matter to the Scythian army in these words: ‘Ye Scythians ridicule us because we cele- brate the Bacchanals, καὶ ἡμεας ὁ ϑεος AAMBANEI, and the GoD PossEssEs us: but now the same demon, οὗτος ὁ δαίμων, has TAKEN POSSESSION, AEAABHKE, of your king, for he celebrates the Bacchanals, and ὑπο τοῦ ϑεου μαίνεται, is filled with fury by this god.” Herodot. 1. iv. p. 250, edit. Gale. This passage is exceedingly remarkable. ‘The very expressions which Luke uses here are made use of by Herodotus. A demon, δαίμων, is the agent in the Greek historian, and a demon is the agent in the case mentioned in the text, ver. 42. In doth cases it is said the demon possesses the persons, and the very same word, λαμβάνει, is used to express this in both histori- ans. Both historians show that the possessions were real, by the effects produced in the persons: the hea- then king rages with fury through the influence of the demon called the god Bacchus; the person in the text screams out, (kpater,) is greatly convulsed, and foams at the mouth. Here was a real possession, and such as often took place among those who were worshippers of demons. Verse 42. The devil threw him down, and tare him.; See this case considered at large, on Matt. xvii. 15— 18, and on Mark ix. 14-27. Verse 43. The mighty power] Thismajesty of God, μεγαλειοτητι Tov Θεου. They plainly saw that it was a case in which any power inferior to that of Ged The necessity of humility. A.M g” 44 ἃ Let these sayings sink down An, a into your ears: for the Son of man shall be delivered into the hands of men. 45 ° But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying. 46 Ἵ ‘ Then there arose a reasoning among them, which of them should be greatest. 47 And Jesus, perceiving the thought of their heart, took a child, and set him by him, 48 And said unto them, 5 Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: δ for he that is least among you all, the same shall be great. 49 4 ‘And John answered and said, Master, we saw one casting out devils in thy name ; CHAP. IX. The Samaritans reject Christ and we forbade him, because he 4,™, 1032. followeth not with us. 50 And Jesus said unto him, For- bid him not: for * he that is not against us is for us. 51 9 And it came to pass, when the time was come that !he should be received up, he steadfastly set his face to go to Jerusalem, 52 And sent messengers before his face, and they went, and entered into a village of the Samaritans, to make ready for him. 53 And ™ they did not receive him, because his face was as though he would go to Je- rusalem. 54 And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as ™ Elias did? 55 But he turned, and rebuked them, and An. Olymp. CCL. 4. 4 Matthew xvii. 22. © Mark ix. 32; chap. ii. 50; xviii. 34. { Matt. xviii. 1; Mark ix. 34——s Matt. x. 40; xviii.5; Mark ix. 37; John xii. 44; xiii. 20. h Matt. xxiii. 11, 12——i Mark ix. 38; see Num. xi. 28, k See Matt. xii. 30; chap. xi. 23——! Mark xvi. 19; Actsi 2 m John iv. 4, 9. n2 Kings i. 10, 12. evuld be of no avail; and they were deeply struck with the majesty of God manifested in the conduct of the blessed Jesus. Verse 44. Let these sayings sink down into your ears| Or, put these words into your ears. Τὸ other words, you may lend occasional attention—but to what concerns my sufferings and death you must ever listen. Let them constantly oceupy a place in your most se- tious meditations and reflections. Verse 45. But they understood not] See the note on Mark ix. 32. Verse 46. There arose a reasoning] Fone de διαλογισμας, A dialogue took place—one inquired, and another answered, and so on. See this subject explained on Matt. xviii. 1, &e. Verse 49. We forbade him] See this subject con- sidered on Mark ix. 38, &c. Verse 51. That he should be received up| Bishop Pearce says: “I think the word ἀναληψεως must sig- nify, of Jesus’s retiring or withdrawing himself, and not of his being received up: because the word συμπληρουσϑαι, here used before it, denotes a time completed, which that of his ascension was not then. The sense is, that the time was come, when Jesus was no longer to retire from Judea and the parts about Je- rusalem as he had hitherto done ; for he had lived alto- gether in Galilee, lest the Jews should have laid hold on him, before the work of his ministry was ended, and full proofs of his Divine mission given, and some of the prophecies concerning him accomplished. John says, chap. vii. 1: Jesus walked in Galilee; for he would not walk in Jewry, because the Jews sought to kill him. Let it be observed, that all which follows ere in Luke, to chap. xix. 45, is represented by him as done by Jesus in his last journey from Galilee to Jerusalem.” He steadfastly set his face] That is, after proper and mature deliberation, he chose now to go up to Jerusalem, and firmly determined to accomplish his design. Verse 52. Sent messengers] ἈΑγγελους, angels, literally ; but this proves that the word angel signifies a messenger of any kind, whether Divine or human. The messengers in this case were probably James and John. Verse 53. His face was] They saw he was going up to Jerusalem to keep the feast ; (it was the feast of tabernacles, John vii. 2;) and knowing him thereby to be a Jew, they would afford nothing for his enter- tainment; for, in religious matters, the Samaritans and Jews had no dealings: see John iv. 9. The Samaritans were a kind of mongrel heathens; they feared Jehovah, and served other gods, 2 Kings xvii. 34. They apostatized from the true religion, and per- secuted those who were attached to it. See an account of them, Matt. xvi. 1. Those only who have deserted the truth of God, or who are uninfluenced by it, hate them who embrace and act by it. When a man has once decidedly taken the road to heaven, he can have but little credit any longer in the world, 1 John iii. 1. Verse 54. That we command fire] Vengeance belongs to the Lord. What we suffer for his sake, should be left to himself to reprove or punish. The insult is offered to him, not to us. See the note on Mark iii. 17. Verse 55. Ye know not what manner of spirit ye are of.| Ye do not consider that the present is a dis pensation of infinite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider that the zeal: 425 The Son of man hath Agel 4032. said, Ye know not what manner of An. Olymp. spirit ye are of. 56 For °the Son of man is not come to destroy men’s lives, but to save them. And they went to another village. 57 “1 » And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. 58 And Jesus said unto him, Foxes have holes, and birds of the air have nests ; but the Son of man hath not where to lay his head. © John iii. 17; xii. 47——P Matt. viii. 19.——4 Matt. viii. 21. which you feel springs from an evil principle, being more concerned for your own honour than for the honour of God. The disciples of that Christ who died for his enemies should never think of avenging them- selves on their persecutors. Verse 56. And they went to another village.] Which probably did entertain them; being, perhaps, without the Samaritan borders. The words, Ye know not of what spirit ye are; for the Son of man is not come to destroy men’s lives, but to save them, are wanting in ABCEGHLS-—V, and in many others. Griesbach leaves the latter clause out of the text. It is probable that the most ancient MSS. read the passage thus: But he turned, and rebuked them, and said, Ye know not of what spirit ye are. And they went to another village. See the authori- ties in GrinsBAcH. Verse 57. A certain man] He was a scribe. See on Matt. viii. 19-22. It is probable that this took place when Christ was at Capernaum, as Matthew re- presents it, and not on the way to Jerusalem through Samaria. Verse 61. Another also said] This circumstance is not mentioned by any of the other evangelists ; and Matthew alone mentions the former case, ver. 57, 58. Let me first go bid them farewell, which are at home} Ἐπιτρεψον μοι ἀποταξασθαι τοῖς εἰς Tov οἶκον μου---- Βεγ- mit me to set in order my affairs at home. Those who understand the Greek text will see at once that it will bear this translation well; and that this is the most natural. This person seems to have had in view the case of Elisha, who made a similar request to the Pro- phet Elijah, 1 Kings xix. 19, 20, which request was granted by the prophet; but our Lord, seeing that this person had too much attachment to the earth, and that his return to worldly employments, though for a short time, was likely to become the means of stifling the good desires which he now felt, refused to grant him that permission. That which we object to the execu- tion of God’s designs is sometimes the very thing from which we should immediately disengage ourselves. Verse 62. Put his hand to the plough] Can any person properly discharge the work of the ministry who is engaged in secular employments? A farmer and a minister of the Gospel are incompatible charac- ters. 426 ST. LUKE. not where to lay his head. 59.%And he said unto another, 4,™, 40% Followme. But he said, Lord, suffer An. Olymp me first to go and bury my father. : 60 Jesus said unto him, Let the dead bury their dead: but go thou and preach the king- dom of God. 61 And another also said, Lord, *I will fol- low thee ; but let me first go bid them fare- well which are at home at my house. 62 And Jesus said unto him, No man hay- ing put his hand to the plough, *and looking back, is fit for the kingdom of God. T See 1 Kings xix. 20, 21——* Gen. xix. 17, 21; 2 Pet. ii. 21. ona straight furrow if he look behind him; so he who is employed in the work of the ministry cannot do the work of an evangelist, if he turn his desires to worldly profits. A good man has said: ‘ He who thinks it necessary to cultivate the favour of the world is not far from betraying the interests of God and his Church.” Such a person ἐς not fit, εὐθετος, properly disposed, has not his mind properly directed towards the heavenly inheritance, and is not fit to show the way to others. In both these verses there is a plain reference to the call of Elisha. See 1 Kings xix. 19, &e. 1. Consiperine the life of mortification and self denial which Christ and his disciples led, it is surpris- ing to find that any one should voluntarily offer to be his disciple. But there is such an attractive influence in truth, and such a persuasive eloquence in the con- sistent steady conduct of a righteous man, that the first must have admirers, and the latter, imitators. Christianity, as it is generally exhibited, has little attractive in it; and it is no wonder that the eross of Christ is not prized, as the blessings of it are not known; and they can be known and exhibited by him only who follows Christ fully. 2. It is natural for man to wish to do the work of God in his own spirit; hence he is ready to call down fire and brimstone from heaven against those who do not conform to his own views of things. A spirit of persecution is abominable. Had man the government of the world, in a short time, not only sects and par- ties, but even true religion itself, would be banished from the face of the earth. Meekness, long-suffering, and benevolence, become the followers of Christ ; and his followers should ever consider that his work can never be done but in his own spirit. Since the notes on Matthew were published, I have received from Granville Sharp, Esq., a short Treatise. entitled, Remarks on an important Text, (viz. Matt. xvi. 18,) which has long been perverted by the Church of Rome, IN SUPPORT OF HER VAIN AND BANEFUL PRE- TENSIONS TO A SUPERIORITY OR SUPREME DOMINION OVER ALL OTHER EPISCOPAL CHURCHES. As I should feel it an honour to introduce the name of such a veteran in the cause of religzon, liberty, and As a person who holds the plough cannot keep learning, into my work, so it gives me pleasure to Observations on the pretended insert the substance of his tract here, as forming a strong argument against a most Anti-christian doctrine. «And I also say unto thee, That thou art PE- TER; and upon this ROCK | will build my Church, and the gates of hell shall not prevail against it.” Matt. xvi. 18. “The Greek word πετρὸς (Petros or Peter) does not mean arock, though it has, indeed, a relative meaning to the word πέτρα, ἃ rock; for it signifies only a little piece of a rock, or a stone, that has been dug out of a rock; whereby the dignity of the real foundation intended by our Lord, which he expressed by the prophetical figure of Petra, (a rock,) must necessarily be understood to bear a proportionable su- periority of dignity and importance above the other preceding word, Petros; as petra, a real rock, is, comparatively, superior to a mere stone, or particle from the rock; because a rock is the regular figura- tive expression in Holy Seripture for a Divine Pro- tector: “poo mm Jehovah (is) my rock, (2 Sam. xxii. 2, and Psa. xviii. 2.) Again, "Wx ‘TON, my God (is) my rock; (2 Sam. xxii. 2, and Psa. xviii. 2;) and again, ΣΝ “phan yD), and who (is) a rock except vur God? 2 Sam. xxii. 32. “Many other examples may be found throughout the Holy Scriptures ; but these six alone are surely sufficient to establish the true meaning of the figura- tive expression used by our Lord on this occasion ; as they demonstrate that nothing of less importance was to be understood than that of our Lord’s own Divine dignity, as declared by St. Peter in the prece- ding zontext— Thou art the Christ, the Son of the hving God! “That our Lord really referred to this declaration of Peter, relating to his own Divine dignity, as being the true rock, on which he-would build his Church, is established beyond contradiction by our Lord himself, in the clear distinction which he maintained between the stone {πετρος, petros) and the rock, (xezpa, petra,) by the accurate grammatical terms in which both these words are expressly recorded. (For whatsoever may have been the language in which they were really spoken, perhaps in Chaldee or Syriac, yet in this point the Greek record is our only authoritative instructer.) The first word, zezpoc, being a masculine noun, signi- fies merely a stone; and the second word, πέτρα, though it is a feminine noun, cannot signify any thing of less magnitude and importance than a rock, or strong mountain of defence. The true meaning of the name was at first declared by our Lord to be Cephas, a stone; and a learned commentator, Edward Leigh, Esq., asserts that zerpoc doth always signify a STONE, never a rock. Critica Sacra, p. 325. “With respect to the first—The word πετρος, petros, in its highest figurative sense of a stone, when applied to Peter, can represent only one true believer, or faithful member of Christ’s Church; that is, one out of the great multitude of true believers in Christ, who, as figurative stones, form altogether the glorious spiritual building of Christ’s Church, and not the fown- dation on which that Church is built; because that figurative character cannot, consistently with truth, be applied to any other person than te God, or to Christ alone, as I have already demonstrated by seve- 1 CHAP. IX. supremacy of the shop of Rome. ral undeniable texts of Holy Scripture. And though even Christ himself is sometimes, in Holy Scripture, called a s/one, (λιθος, but not metpoc,) yet, whenever this figurative expression is applied to him, it is always with such a clear distinction of superiority over all other figurative stones as will not admit the least idea of any vicarial stone to be substituted in his place ; as, for instance: He is called ‘the head stone of the corner, (Psa. exvili. 22,) ‘in Zion a precious corner stone, (Isa. xxviii. 16,) by whom alone the other living stones of the spiritual house are rendered “acceptable to God ;’ as St. Peter himself (previous to his citation of that text of Isaiah) has clearly declared in his address to the Churches dispersed throughout Pontus, Galatia, Cappadocia, Asta, and Bithynia ; wherein he manifestly explains that very text of Isaiah, as follows :—‘ Ye also,’ (says the apostle,) ‘ as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices ACCEPTABLE τὸ Gop, By’ (or through) ‘Jesus Curist.’ (1 Pet. il. 5.) Thus plainly acknowledging the true foundation, on which the other living stones of the primitive catholic Church were built, in order to render them ‘acceptable to God, as ‘a holy priesthood.’ And the apostle then proceeds (in the very next verse) to his citation of the above-mentioned text from Isaiah :—* Wherefore alse,’ (says he, ver. 6,) ‘it is contained in the Scripture, Behold, I lay in Sion a CHIEF CORNER STONE, elect, precious ; and he that be- lieveth on him’ (ev αὐτῷ, on him, that is, on Jesus Christ, the only cHIEF CORNER sTONE) ‘ shall not be confounded. Unto you, therefore, which believe’ (he) ‘is Precious,’ (or, an honour; as rendered in the margin,) ‘ but unto them which be disobedient’ (he is, de, also) ‘the stone which the builders disallowed, the same’ (οὗτος, for there is no other person that can be entitled to this supreme distinction in the Church) ‘is made the HEAD OF THE CORNER.’ “From this whole argument of St. Peter, it is manifest that there cannot be any other true head of the Church than Christ himself; so that the pretence for setting up a 'vicarial head on earth, is not only contrary to St. Peter’s instruction to the eastern Churches, long after Christ’s ascent into heaven ; but also (with respect to the inexpediency and impropriety of acknowledging such a vicar on earth as the Roman pretender) is equally contrary to our Lord’s own instruction to his disciples (and, of course, also con- trary to the faith of the true primitive catholic Church throughout the whole world) when he promised them, that, ‘ Where two or three are gathered together in my name’ (said owr Lord Jesus, the true rock of the Church) ‘ there amin the midst of them, Matt. xviii. 20. “So that the appointment of any ‘ vicar on earth, to represent thatsrock or eternal head of the Church whose continual presence, even with the smallest con- gregations on earth, is so expressly promised, would be not only superfluous and vain, but must also be deemed a most ungrateful affront to the benevolent Promiser of his continual presence; such as must have been suggested by our spiritual enemies to pro- mote an apostasy from the only sure foundation, on whie’: the faith, hope, and confidence of the true ca- tholic Church can be built and supported ! 427 Observations on the pretended “Thus, I trust that the true sense of the first noun, tetpoc, a stone, is here fairly stated; and also, its relative meaning to the second noun, πέτρα, a rock, as far as it can reasonably be deemed applicable to the Apostle Peter. “ And a due consideration also of the second noun, πετρα, a rock, will produce exactly the same effect ; that is, it will demonstrate that the supreme title of the rock, which, in other texts of Holy Scripture, is applied to Jehovah, or God, alone, (as I have already shown,) most certainly was not intended by our Lord to be understood as applicable to his disciple Peter ; but only to that true testimony which St. Peter had just before declared, concerning the Divine dignity of the Messiah— Thou art the Christ, the Son of the living God.’ “1 have already remarked that πέτρα (a rock) is a feminine noun; and a clear distinction is maintained between zerpoc, the masculine noun, in this text, and the said feminine noun πέτρα, the rock, by the gram- matical terms in which the latter, in its relatives and articles, is expressed, which are all regularly feminine throughout the whole sentence ; and thereby they de- monstrate that our Lord did not intend that the new appellation, or nominal distinction, which he had just before given to Simon, (viz. πετρος, the masculine noun in the beginning of the sentence,) should be construed as the character of which he spoke in the next part of the sentence; for, if he had really intended that construction, the same masculine noun, πετρος, must necessarily have been repeated in the next part of the sentence with a masculine pronoun, viz. ἐπὶ τούτῳ τῷ πέτρῳ, instead of exe ταυτῃ Ty πετρᾳ, the present text ; wherein, on the contrary, not only the gender is changed from the masculine to the feminine, but also the figurative character itself, which is as much supe- rior, in dignity, to the Apostle Simon, and also to his new appellative πεέτρος, as a rock is superior to a mere stone. For the word πέτρος cannot signify any thing more than a stone ; so that the popish applica- tion to Peter, (or πετρος,) as the foundation of Christ’s Church, is not only inconsistent with the real meaning of the appellative which Christ, at that very time, conferred upon him, and with the necessary gramma- tical construction of it, but also with the figurative importance of the other word, πέτρα, the rock; ext ταύτῃ Ty πετρᾳ, ‘ upon this rock ;’ the declared founda- tion of the Church, a title of dignity, which (as I have already shown by several texts of Scripture) is appli- eable only to God or to Christ. “ And be pleased to observe farther, that the appli- cation of this supreme title (the rock) to Peter, is inconsistent (above all) with the plain reference to the preceding CONTEXT, made by our Lord in the beginning of this very verse—'Anp I auso say unto thee ’— which manifestly points out (both by the copulative ‘and, and the connective adverb ‘ also’) the insepara- ble connection of this verse with the previous declara- tion of Peter, concerning our Lord’s Divine dignity in the preceding sentence— Thou art the Christ, the Son of the living God ;’ and thereby demonstrates that our Lord’s immediate reply (‘anp J atso say unto thee, &c.) did necessarily include this declaration of Peter, as being the principal object of the sentence—the 428 ST. LUKE. supremacy of the lishop of Rome. true foundation, or rock, on which alone the cathohe Church can be properly built; because our faith in Christ (that he is truly ‘ the Son of the living God’) is unquestionably the only security or rock of our salvation. “ And Christ was also the rock even of the primi- tive Church of Israel ; for St. Paul testifies, that ‘they’ (i. e. the hosts of Israel) ‘did all drink of that spi- ritual drink: for they drank of that spiritual rock that followed them, and that rock was Curist,’ 1 Cor. x. 4. And the apostle, in a preceding chapter, (1 Cor. iii. 11,) says, ‘ Other foundation can no man lay than that is laid, which is Jesus Curist.’ “Tn the margin of our English version of 1 Cor. x. 4, instead of ‘followed them, we find, ‘went with them ;’ which is not only the literal meaning of the Greek, ‘ followed them, but it is also unquestionably true that Christ was, in a more particular manner, the rock of their defence, when he ‘ followed them, than when he ‘ went before them,’ as related in Exod. xiii. 21.—‘ And the Lord’ (in the Hebrew, expressly, Je- hovah) ‘WENT BEFORE THEM by day in a pillar of a cloud to LEAD THEM the way, and by night in a pillar of fire, &c. Yet, afterwards, a necessary change was made by the Protector of the hosts of Israel, in his military mancuvres with the two marching armies, as we are informed in the next chapter, xiv. 19. For though, at first, ‘he went Berore the camp of Israel,’ yet he afterwards ‘ removed, and went BEHIND them 5 and the pillar of the cloud removed from before them, and stood’ (or rather, was stationed in the order of marching) ‘ behind them.’ Which is properly express- ed by St. Paul (in the above-cited text, 1 Cor. x. 4) as ‘the rock that followed them.’ For Christ was more particularly ‘ a rock of defence to Israel,’ by tnis changed maneuvre in following them; because he thereby prevented the pursuit of their cruel enemies, the standing armies of the Egyptian tyrant. (1 must remark, however, that in the text, which is parallel to St. Paul’s testimony that Christ was the rock which followed, viz. Exod. xiv. 19, 20, Christ is not mentioned under the supreme title of Jehovah, (as in the preceding chapter, ver. 21,) but only as ‘an angel of God.’ But the angel appointed to this most gracious and merciful purpose of the Almighty was really of a supreme Divine dignity, infinitely superior to all other angels. or (in another parallel text on the same subject, wherein the title of angel is also given, viz. Exod. xxiii. 20 to 23,) God declared, say- ing, ‘My name is in him,’ (viz. the name Jehovah, signifying all time, past, present, and future, or the eternal Being.) —‘ Behold,’ (said God to the hosts of Israel,) “1 send AN ANGEL’ (or a messenger) ‘ defore thee, to keep thee in the way, (the object of intention before described,) ‘and lo bring thee into the place which I have prepared. Beware of him, [or rather, watch, (thyself,) or be respectful before him, v5 or in his presence,| ‘ and obey his voice,’ (i. 6. the worD of God, the true character of Christ, even before the creation ;) ‘ provoke him not,’ (or rather, murmur not, against him,) ‘for he will not pardon your transgres- sions, for MY NAME Is IN HIM,’ (not placed upon him, as the outward tokens of mere temporary authority are given, to be exhibited like the insignia of nobility, or 1 Observations on the pretended robes of magistrates, but really ‘in him,’ )39p3 ‘within him, i. e. thoroughly included in his personal exist- ence.) ‘ But if thou shalt indeed obey uis voice,’ (i. 6. * the word of God,’ the true figurative character of the Son of God,) “ and shalt do all that I speak,’ (for it is Jehovah, the Lord God, that speaketh in Christ,) ‘tien I will be an enemy to thine enemies, &c. ΤῈ is there- fore unquestionably evident, from the examination of all these texts, that Christ, whom St. Paul has declared to be ‘the rock that followed’ the Israelites, was also the Lord, or Jehovah, (as he is expressly called in the first text here cited, Exod. xiii. 21,) that ‘ went before’ the Israelites ‘ dy day, in a pillar of a cloud, to lead them in ‘ λό way, and by night in a pillar of fire,’ δια.» as expressly declared in the first text cited in this note ; and, therefore, an attempt to set up any mere mortal man, as the rock or foundation of the true catholic Church, must be attributed either to extreme ignorance of the Holy Scriptures, or to extreme wickedness ; but certainly, also, to the delusions of spiritual enemies.” That the power of the keys, or of binding and loosing, belonged equally to all the apostles, the author goes on to prove. “ But there is a testimony of high authority, which renders it unquestionable that this declaration of our Lord respecting the power of ‘ binding and loosing, related ‘ to them,’ (the other disciples.) ‘as well as to him :’—even another declaration, made by our Lord himself, ‘ ¢o his disciples, respecting the same iden- tical power, which our Lord attributed equally to all the disciples then present. “The particular discourse of our Lord to which I now refer seems to have been made at Capernaum, after the miracle of the fish (bearing the tribute money in his mouth) which Peter was sent to catch; as related in the 17th chapter of St. Matthew. And in the beginning of the very next chapter (the 18th) | we are informed as follows :—‘ At the SAME TIME came the disciples unto Jesus, saying, Who is the greatest tm the kingdom of heaven?’ Our Lord’s answer to this question (wherein he urges the necessity of a humi- liation like that of little children, as the proper dispo- sition to qualify mankind for the kingdom of heaven) is continued from the 2d verse to the 14th verse of this chapter ; which shows that the disciples, in genc- ral, were still present, as they would certainly wait for the desired answer to their own question; and then our Lord immediately afterwards proceeded to instruct them (from the 15th to the 17th verse) in the general duty of behaviour towards a brother that has trespassed against us. After which our Lord added, (in the 18th verse,) " Verily I say unto you, (ὑμιν, a plural pronoun, which must refer unto all the disciples that were then assembled,) ‘ Whatsoever yr sHALL BIND on earth,’ (δησητε, a verb in the second person plural, plainly including all the disciples that were then present,) ‘ shall be bound in heaven; and whatsoever YE SHALL Loose on earth,’ (λυσητε, another plural verb,) ‘ shall be loosed in heaven.’ “ This is exactly the power of the keys, which the Chureh of Rome has, most absurdly, attributed to St. Peter wone, in order to invest the ishops of Rome (on the vain pretence of their being St. Peter’s suc- CHAP. IX. | supremacy of the bishop of Rome. cessors) with an exclusive claim to all these ecclesi- astical privileges of binding and loosing, which our Lord manifestly, in this parallel text, attributed to alc his faithful apostles, without any partial distinction. ** But the importance of examining, not only paral- lel texts, but also more particularly the contewt, of any difficult sentence in Holy Scripture, for a more easy comprehension of the true meaning, is clearly exem- plified in the examination of the first text in question viz. Matt. xvi. 18, 19; for we are informed in the very next verse, the 20th, that our Lord ‘ THEN charged his disciples, (rote, then, that is, immediately after his discourse about the rock and keys,) ‘that they should tell no man that he was Jesus the Christ ;’ manifestly referring to the first circumstance of the context con- cerning himself, viz. the declaration of Peter, * Thou art the Christ, &c. (Matt. xvi. 16,) in answer to his own question to all the disciples—‘ Whom say ye that Lam? “That this question was not addressed to Peter alone is manifest by the plural pronoun and verb, (ipetc λεγετε,) * Whom say ve that I am? And there- fore St. Peter’s answer must be considered as intended not merely for himself, but also for his brethren, the other faithful witnesses of Christ’s miracles and doc- trines ; so that the substance of this answer—* Thou art the Christ, the Son of the living God’—must ne- cessarily be understood as the true foundation or rock of the Catholic Church, revealed to Peter by our hea- venly Father, as stated in the 17th and 18th verses. “ This declaration, therefore, that he was the Christ, was manifestly the subject of our Lord’s charge to the disciples, that ‘ they should tell no man ;’ that is, not until after the time of his sufferings and death, which were the next topics in the continuation of his dis- course. The declaration of Peter, therefore, demon- strated the true foundation, or rock, of the Church, which (as Christ himself testified) our heavenly Father had revealed to Peter. And it is also remarkable, that the very next discourse of our Lord to his disciples, recorded in the context, (ver. 21,) should produce that severe censure against Peter, which still farther de- monstrated that Peter could not be the rock on which Christ’s Church was to be built. (Matt. xvi. 21.)— ‘From that time forth’ (azo τοτὲ) ‘began Jesus to show unto his disciples how that he must go unto Je- rasalem, and surreR many things of the elders, and chief priests, and scribes, and Br KiLLED, (all the pre- dicted consequences of his being ihe Curist, the cha- racter which Peter himself had declared.) ‘ and’ (that he should) ‘be raised again the third day. Then Pe- ter look him, (ver. 22,) ‘and began to rebuke him, saying, Be it far from thee, Lord, (or, rather, accord- ing to the Greck original, as rendered in the margin— ‘ Pity thyself, Lord’)—‘ this shall not be unto thee. But he’ (Christ, ver. 23) ‘turned and said unto Peter, τῷ πέτρῳ, the same appellative (signifying a stone, or a small part of a rock) which was given to Peter by our Lord, in the 18th verse]— Get thee behind me, Satan, (said our Lord,) ‘how art an offence unto me; for thou savourest not the things that be of God; but those that be of men.’ “Thus a fair examination and comparison of the whole context, completely sets aside the vain suppo- 429 Christ commissions and sends SP. LUKE. forth seventy disciples. sition of the Romish Church, that Peter was the rock again this long-disputed question, on which they have of Christ's Church. And I sincerely hope that a simi-| vainly set up the pretended supremacy of the Romish lar attention to this whole context may prevent any| Church above all other episcopal Churches; and future attempts, that might otherwise be prompted by | that it may be silenced, and set at rest, for ever the prejudices of Roman Catholics, to bring forward | hereafter.” CHAPTER X. Christ appomts seventy disciples to go before him, two by two, to preach, heal, §c., 1-12. Pronounces woes on Chorazin and Capernaum, 13-16. The seventy return, and give account of their mission, 17-20. Christ rejoices that the things which were hidden from the wise and prudent had been revealed unto babes, and shows the great privileges of the Gospel, 21-24. life, and is answered, 25-29. Mary, 38-42. A. M. 4032. ees WIE AFTER these things, the Lord appointed other seventy also, CCI. 4. ———_ and * sent them two and two before his face, into every city and place, whither he himself would come. 2 Therefore said he unto them, ἢ The har- vest truly zs great, but the labourers are few : © pray ye tl ‘refore the Lord of the harvest, that he would send forth labourers into his harvest. a Matt. x. 1; Mark vi. 7. + Matthew ix. 37, 38; John iv. 35. © 2 Thess. iu. 1.—4 Matt. x. 16. The story of the good Samaritan, 30-37. A lawyer inquires how he shall inherit eternal The account of Martha and παρ διὰ A. Ν. 4032. 3 Go your ways: “behold, I anos send you forth as lambs among An. Olymp. CCI. 4. wolves. a 4 © Carry neither purse, nor scrip, nor shoes : and ‘ salute no man by the way. 5 & And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. © Matt. x. 9,10; Mark vi. 8; chap. ix. 3——f2 Kings iv. 29 & Matt. x. 12. NOTES ON CHAP. X. Verse 1. The Lord appointed other seventy] Ra- ther, seventy others, not other seventy, as our transla- tion has it, which seems to intimate that he had ap- pointed seventy before this time, though, probably, the word other has a reference to the twelve chosen first : he not only chose twelve disciples to be constantly with him; but he chose seventy others to go before him. Our blessed Lord formed every thing in his Church on the model of the Jewish Church; and why? Because it was the pattern shown by God himself, the Divine form, which pointed out the heavenly substance which now began to be established in its place. As he before had chosen éwelve apostles, in reference to | the fwelve patriarchs, who were the chiefs of the twelve tribes, and the heads of the Jewish Church, he now | publicly appointed (for so the word avedevSey means) seventy others, as Moses did the seventy elders whom he associated with himself to assist him in the govern- ment of the people. Exod. xviii. 19; xxiv. 1-9. These Christ sent by /wo and two: 1. To teach them the necessity of concord among the ministers of right- eousness. 2. That in the mouths of two witnesses every thing might be established. And, 3. That they might comfort and support each other in their difficult labour. See on Mark vi. 7. Several MSS. and ver- sions have seveniy-two Sometimes the Jews chose six out of each tribe : this was the number of the great Sanhedrin. authority is questionable. 430 The names of these seventy disciples are , found in the margin of some ancient MSS., but this | Verse 2. That he would send forth] ExBaan.— There seems to be an allusion here to the case of reap- ers, who, though the harvest was perfectly ripe, yet were in no hurry to cut it down. News of this is brought to the Lord of the harvest the farmer, and he is entreated to exert his authority, and hurry them out; and this he does because the harvest is spoiling for want of being reaped and gathered in. See the notes on Matt. ix. 37, 38. Verse 3. Lambs among wolves.| See on Matt. x. 16. Verse 4. Carry neither purse nor scrip| See on Matt. x. 9, &c., and Mark vi. 8, &e. Salute no man by the way.) According to a canon of the Jews, a man who was about any sacred work | was exempted from all czvil obligations for the time ; | forasmuch as obedience to God was of infinitely great- /er consequence than the cultivation of private friend- ships, or the returning of civil compliments. : Verse 5. Peace be to this house.| See on Matt. x. 12. Verse 6. The son of peace] In the Jewish style, [ἃ man who has any good or bad quality is called the | son of it. Thus, wise men are called the children of | wisdom, Matt. xi. 19; Luke vii. 35. So, likewise, what a man is dvomed to, he is called the son of, as in Eph. ii. 3, wicked men are styled the children of wrath: so Judas is called the son of perdition, John xvii. 12; and a man who deserves to die is called, 2 Sam. xii. 5, a son of death. Son of peace in the text not only means a peaceable, quiet man, but one also of ood report for his uprightness and benevolence. It fo Ιδ He structs them m Hees γὼ And in the same house remain, An. Olymp. i eating and drinking such things as sus they give: for *the labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: 9 ! And heal the sick that are therein, and say unto them, ™ The kingdom of God is come nigh unto you. 10 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. 12 But I say unto you, that °it shall be more tolerable in that day for Sodom, than for that city. 13 » Wo unto thee, Chorazin! wo unto h Matt. x. 11.— i] Cor. x. 27,——* Matt. x. 10; 1 Cor. ix. 4, &c.; 1 Tim. ν. 18——! Chap. ix. 2——™ Matt. ili. 2; iv. 17; x. 7; ver. 11.— Matt. x. 14; chap. ix.5; Acts xiul. 51; xviii. © Matt. x. 15; Mark vi. 11——P Matt. xi. 21——4 Ezek. iii. 6. Matt. xi. 23. would have been a dishonour to this mission, had the missionaries taken up their lodgings with those who had not a good report among them who were without. Verse 7. The labourer is worthy] See on Matt x. 8 and 12. Go not from house to house.] See on Matt. x. 11. {τ would be a great offence among the Hindoos if a guest, after being made welcome at a house, were to leave it and go to another. Verse 9. The kingdom of God is come nigh unto you.] Eo ὑμας, is just upon you. This was the general text on which they were to preach all their sermons. See it explained, Matt. iii. 2. Verse 11. Even the very dust of your city] See on Matt. x. 14, 15. Verse 13. Wo unto thee, Chorazin !] See on Matt. xi. 21-24. Verse 15. To hell.] To hades. See this explain- ed, Matt. xi. 23. Verse 16. He that despiseth you, despiseth me] “ The holy, blessed God said: ‘ Honour my statutes, for they are my ambassadors: and a man’s ambassador is like to himself. If thou honour my precepts, it is the same as if thou didst honour me ; and if thou des- pise them, thou despisest me.” R. Tancum. “ He that murmurs against his teacher is the same as if he had murmured against the Divine Shekinah.” San- hedrin, fol. 110. Verse 17. The seventy returned again with joy] Bishop Pearce thinks they returned while our Lord 1 CHAP. X. relation to their conduct thee, Bethsaida! ° for if the mighty 4,™, #932 works had been done in Tyre and oe Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the judgment than for you. 15 * And thou, Capernaum, which art * ex- alted to heaven, t shalt be thrust down to hell. 16 “He that heareth you, heareth me; and ‘ he that despiseth you, despiseth me ; τ and he that despiseth me, despiseth him that sent me. 17 Ἵ And * the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. 18 And he said unto them, ¥ I beheld Satan as lightning fall from heaven. 19 Behold, * I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. 20 Notwithstanding, in this rejoice not, that 5 See Gen. xi. 4; Deut. i. 28; Isa. xiv. 13; Jer. li. 53.——t See Ezek. xxvi. 20; xxxii. 18. “ Matt. x. 40; Mark ix. 37; John xill. 20. v1 Thess. iv. 8. w John v. 23.——* Verse 1. y John xii. 31; xvi.11; Rev. ix. 1; xii. 8, 9 τ Mark xvi. 18; Acts xxviii. 5. was on his slow journey to Jerusalem, and that they had been absent only a few days. Verse 18. I beheld Satan] Or, Satan himself,— τον Σαταναν, the very Satan, the supreme adversary,— falling as lightning, with the utmost suddenness, as a flash of lightning falls from the clouds, and at the same time in the most observable manner. The fall was both very sudden and very apparent. Thus should the fall of the corrupt Jewish state be, and thus was the fall of idolatry in the Gentile world. Verse 19. To tread on serpents, &e.] It is possible that by serpents and scorpions our Lord means the scribes and Pharisees, whom he calls serpents and a brood of vipers, Matt. xxiii. 33, (see the note there,) because, through the subtilty and venom of the old serpent, the devil, they opposed him and his doctrine ; and, by ¢rampling on these, it is likely that he means, they should get a complete viclory over such: as it was an ancient custom to trample on the kings and generals who had been taken in battle, to signify the complete conquest which had been gained over them. See Josh. x. 24. See also Rom. xvi. 20. See the notes on Mark xvi. 17, 18. Verse 20. Because your names are written in heaven.| This form of speech is taken from the ancient custom of writing the names of all the citizens ina public register, that the several families might be known, and the inheritances properly preserved. This custom is still observed even in these kingdoms, though not particularly noticed. Every child that is born in 431 Dwine things revealed to babes. A. M. 4032. πὶ ; F ‘AD og” the spirits are subject unto you; An. Olymp. but rather rejoice, because * your CCl. names are written in heaven. 21 7 » In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father ; for so it seemed good in thy sight. ° All ἃ things are delivered to me of my Father: and © no man knoweth who the Son is, but the Father; and who the Father is, but the Sen, and he to whom the Son will reveal him. 23 Ἵ And he tured him unto his disciples, and said privately, ἢ Blessed are the eyes which see the things that ye see: 24 For I tell you, & that many prophets and ἃ Hxod. xxxii. 32; Psa. Ixix. 28; Isa. iv.3; Dan. xii. 1; Phil. iv. 3; Heb. xii. 23; Rey. xiii. 8; xx. 12; xxi. 27.——) Matt. xi. 25. © Matt. xxvil. 18; John 111. BINS ἐν. PA aig τον 4 Many ancient copies add these words, And turning to his dis- ST. LUKE. The lawyer's question answered kings have desired to see those 4,M. 4082 things which ye see, and have not An. Olymp seen them ; and to hear those things = which ye hear, and have not heard them. 25 Ἵ And, behold, a certain lawyer stood up, and tempted him, saying, » Master, what shall I do to inherit eternal life 1 26 He said unto him, What is written in the law ? how readest thou 7 27 And he answering, said, ‘ Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and * ἽΝ neighbour as thyself. 28 And he said unto him, Thou hast an- swered right: this do, and 1 thou shalt live. 29 But he, willing to ™ justify himself, said unto Jesus, And ΒΗΘ is my neighbour ? ciples, he said. € John i. 18; vi. 44, 46.—S Matt. xill. 16. £1 Pet. i. 10. h Matt. xix. 16; xxii. 35— Deut. vi. 5. Bee xix. 18.— Lev. xviii. 5; Neh. ix.29; Ezek. xx.11, 13, ; Rom. x. 5——™ Chap. xvi. 15. the land is ordered to be registered, with the names of its parents, and the time when born, baptized, or re- gistered; and this register is generally kept in the parish church, or insome public place of safety. Such a register as this is called in Phil. iv. 3; Rev. iii. 5, &c., the book of life, i. e. the book or register where the persons were enrolled as they came into life. It appears also probable, that when any person died, or behaved improperly, his name was sought out and eras- ed from the book, to prevent any confusion that might happen in consequence of improper persons laying claim to an estate, and to cut off the wnworthy from the rights and privileges of the peaceable, upright citizens. ΤῸ this custom of blotting the names of de- ceased and disorderly persons out of the public regis- ters, there appear to be allusions, Exod. xxxii. 32, where see the note; and Rev. iii. 5; Deut. ix. 14; xxv. 19; xxix. 20; 2 Kings xiv. 27; Psa. lxix. 28; cix. 13, and in other places. Verse 21. Rejoiced in spirit) Was truly and hearti- ly joyous: felt av inward triumph. But tw πνεύματι, τῳ ἁγίῳ, the ον Spirit, is the reading here of BCDKL, six others; the three Syriac, later Persic, Coptic, Aithiopic, Armenian, Vulgate, all the Ttala except one, and Augustin and Bede. ‘These might be considered sufficient authority to admit the word into the text. I thank thee] Bishop Pearce justly observes, the thanks are meant to be given to God for revealing them to babes, not for hiding them from the others. See on Matt. xi. 25. ‘Thou hast hid| That is, thou hast not revealed them to the scribes and Pharisees, who idolized their own wisdom; but thou hast revealed them to the simple aud humble of heart. Verse 22. The Codex Alexandrinus, several other very ancient MSS , and some ancient versions, as well | sity. 432 as the margin of our own, begin this verse with, And turning to his disciples, he said. But as this clause begins ver. 23, it is not likely that it was originally in both. Griesbach has left these words out of the text, and Professor Wuirte says, Certissime delenda, “ These words should most assuredly be erased.” Verse 22. All things are delivered to me] See on Matt. xi. 27. Verse 23. Blessed axe the eyes which see the things that ye see] There is a similar saying to this among the rabbins, in Sohar. Genes., where it is said, “ Bless- ed is that generation which the earth shall bear, when the King Messiah cometh.” Verse 24. Many prophets] See on Matt. xiii. 11 and 17. Verse 25. A certain lawyer] See on Matt. xxiv. 35. Verse 27. Thou shalt love the Lord] See this important subject explained at large, on Matt. xxii. 37-40. Thy neighbour as thyself.| See the nature of sel/- love explained, on Matt. xix. 19. Verse 29. Willing to justify himself | Wishing to . make it appear that he was a righteous man, and that consequently he was in the straight road to the king- dom of God, said, Who is my neighbour? supposing our Lord would have at once answered, “ Every Jew is to be considered as such, and the Jews only.” Now as he imagined he had never been deficient in his con- duct to any person of his own nation, he thought he had amply fulfilled the law. This is the sense in which the Jews understood the word neighbour, as may be seen from Ley. xxix. 15,16, 17, and 18. But our Lord shows here, that the acts of kindness which aman is bound to perform to his neighbour when in distress, he should perform to any person, of whatever nation, religion, or kindred, whom he finds in neces- As the word πλησίον signifies one who is near 1 Account of the A. Μ. 4032. Δ. Ὁ. 28. Ε An. Olymp. certain man went down from Jerusa- ΞΕ lemto Jericho, and fell among thieves, which stripped him of his raiment, and wound- ed him, and departed, leaving him half dead. 31 And by chance there came down a cer- tain priest that way: and when he saw him, » he passed by on the other side. 82 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33 But a certain ° Samaritan, as he journey- ed, came where he was: and when he saw him, he had compassion on him, 34 And went to him, and bound up his » Psa. xxxviii. 11. © John iv. 9. Angl. Sax. nehycan, he that is next, this very cireum- stance makes any person our neighbour whom we know ; and, if in distress, an object of our most com- passionate regards. If a man came from the most distant part of the earth, the moment he is near you he has a claim upon your mercy and kindness, as you would have on his, were your dwelling-place trans- ferred to his native country. It is evident that our Lord uses the word πλησίον (very properly translated neighbour, from nae or naer, near, and buer, to dwell) in its plain, literal sense. Any person whom you know, who dwells hard by, or who passes near you, is your neighbour while within your reach. Verse 30. And Jesus answering] Rather, Then Jesus took him up. This I believe to be the meaning of the word ὑπολαβὼν ; he threw out a challenge, and our Lord ¢ook him up on his own ground. See Waxr- FIELD’s Testament. A certain man went down from Jerusalem] Or, A certain man of Jerusalem going down to Jericho. This was the most public road in all Judea, as it was ‘the grand thoroughfare between these two cities for the courses of priests, twelve thousand of whom are said to have resided at Jericho. See Lightfoot. Fell among thieves] At this time the whole land of Judea was much infested with hordes of banditti; and it is not unlikely that many robberies might have been committed on that very road to which our Lord refers. Verse 31. And by chance] Kara συγκυρίαν proper- ly means the coincidence of time and circumstance. At the time in which the poor Jew was half dead, through the wounds which he had received, a priest eame where he was. So the priest’s coming while the man was in that stale is the coincidence marked out by the original words. Verses 31 and 32. Priest and Levite are mentioned here, partly because they were the most frequent tra- vellers on this road, and partly to show that these were the persons who, from the nature of their office, were most obliged to perform works of mercy; and from whom a person in distress had a right to expect Vou. 1. £28 =) CHAP. X. good Samaritan 30 And Jesus answering said, A|wounds, pouring in oil and wine, a Na and set him on his own beast, and An. Olymp. brought him to an inn, and took —°C!* care of him. 35 And on the morrow when he departed, he took out two ? pence, and gave them to the Hest: and said unto him, Take care of him: and whatsoever thou spendest more, when T come again, I will repay thee. 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves ? 37 And he said, He that showed mercy on him. ‘Then said Jesus unto him, Go, and do thou likewise. P See Matt. xx. 2. immediate succour and comfort; and their inhuman conduct here was a flat breach of the law, Deut. xxii. 1-4. Verse 33. Samaritan is mentioned merely to show that he was a person from whom a Jew had no right to expect any help or relief, because of the enmity which subsisted between the two nations. Verse 34. Pouring in oil and wine] These, beaten together, appear to have been used formerly as a com- mon medicine for fresh wounds. Bind up a fresh cut immediately in a soft rag or lint, moistened with pure olive oil, and the parts will heal by what is called the first intention, and more speedily than by any other means. An inn] Tlavdoyerov, from παν, all, and δέχομαι, Π receive; because it receives all comers. Verse 35. Two pence] Two denarii, about fifteen pence, English; and which, probably, were at that time of ten times more value there than so much is with us now. Verse 36. Which—was neighbour] Which fulfilled the duly which one neighbour owes to another? Verse 37. He that showed mercy] Or, so much mercy. His prejudice would not permit him to name the Samaritan, yet his conscience obliged him to ac- knowledge that he was the only righteous person of the three. Go, and do thou likewise] Be even to thy enemy in distress as kind, humane, and merciful, as this Sa- maritan was. As the distress was on the part of ἃ Jew, and the relief was afforded by a Samaritan, the lawyer, to be consistent with the decision he had al- ready given, must feel the force of our Lord’s infer- ence, that it was his duty to act to any person, of whatever nation or religion he might be, as this Sa- maritan had acted toward his countryman. It is very likely that what our Lord relates here was a real mat- ter of fact, and not a parable; otherwise the captious lawyer might have objected that no such case had ever existed, and that any inference drawn from it was only begging the question; but as he was, in all probability, in possession of the fact himself, he 433 Christ 1s entertained A.M. 4032. 38 Ἵ Now it came to pass, as An Glymp. they went, that he entered into a certain village : and a certain woman named 4 Martha received him into her house. -39 And she had a sister, called Mary, twhich also ‘sat at Jesus’ feet, and heard his word. ν᾿ 40 But Martha was cumbered about much ST. LUKE. at the house of Martha. thou not care that my sister hath 4.™. apne left me to serve alone? bid her An. Olymp. therefore that she help me. ee 41 And Jesus answered and said unto her, Martha, Martha, *thou art careful and trou- bled about many things. 42 But *one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. serving, and came to him, and said, Lord, dost 4 John xi. 1; xii. 2, 3—1 Cor. vii. 32, &e— Chap. vii. 35; Acts xxii. 3. Psa. xxvii. 4. “Matthew vi. 19, 21; xvi. 26; 2 Cor. v. 16. t Matt. vii. 215; was forced to acknowledge the propriety of our Lord’s inference and advice. Those who are determined to find something al- Jegorical, evenin the plainest portions of Scripture, affirm that the whole of this relation is to be allego- rically considered ; and, according to them, the follow- ing is the true exposition of the text. The certain man means Adam—went down, his fall—from Jerusalem, pow ANY yorih shalom, he shall see peace, perfection, &c., meaning his state of primitive innocence and excellence—to Jericho, (WV yareacho, his moon,) the transitory and changeable state of existence in this world—+thieves, sin and Sa- tan—stripped, took away his righteousness, which was the clothing of the soul—wounded, infected his heart with all evil and hurtful desires, which are the wounds of the spirit—half dead, possessing a living body, carrying about a soul dead in sin. The priest, the moral law—the Levite, the cere- monial law—passed by, either could not or would not afford any relief, because by the law is the knowledge of sin, not the cwre of it. A certain Samaritan, Christ ; for so he was called by the Jews, John viii. 48—as he journeyed, meaning his coming from heaven to earth ; his being incarnated—came where he was, put himself in man’s place, and bore the punishment due to his sins—had compassion, it is through the love and compassion of Christ that the work of redemption ‘vas accomplished—went to him, Christ first seeks the sinner, who, through his miserable estate, is inca- pable of seeking or going to Christ—bound up his wounds, gives him comfortable promises, and draws him by his love—pouring in oil, pardoning mercy— wine, the consolations of the Holy Ghost—set him on his own beast, supported him entirely by his grace and goodness, so that Ae no longer lives, but Christ lives in him—took him to an inn, his Church, uniting him with his people—took care of him, placed him under the continual notice of his providence and love— when he departed, when he left the world and ascend- ed to the Father—took out two pence, or denarii, the law and the Gospel; the one to convince of sin, the other to show how it is to be removed—gave them to the host, the ministers of the Gospel for the edifica- tion of the Chureh of Christ—take care of him, as tney are God's watchmen and God’s stewards, they ate to watch over the flock of Christ, and give to each his portion of meat in due season. What thou spendest more, if thou shouldst lose thy health and 434 life in this work—when I come again, to judge the world, 7] will repay thee, I will reward thee with an eternity of glory. Several primitive and modern fathers treat the text in this way. What I have given before is, I believe, the meaning of our blessed Lord. What I have given here is generally true in itself, but certainly does not follow from the text. Mr. Baxter’s note here is good: “They who make the wounded man Adam, and the good Samaritan Christ, abuse the passage.” A practice of this kind cannot be too strongly repre- hended. Men may take that advantage of the cir- cumstances of the case to illustrate the above facts and doctrines; but let no man say this is the mean- img of the relation ; no: but he may say, we may make this use of it. Though I cannot recommend this kind of preaching, yet I know that some simple upright souls have been edified by it. I dare not forbid a man to work by whom God may choose to work a miracle, because he follows not with us. But such a mode of interpretation I can never recommend. Verse 38. A certain village] If this village was Bethany, where Martha and Mary lived, at less than two miles’ distance from Jerusalem, see John xi. 1, 18; xi. 2, then this must have happened Jater than Luke places it ; because, in chap. xix. 29, he repre- sents Jesus as having arrived after this at Bethany ; and what is said in chap. xiii. 22, and xvii. 11, seems to confirm that this visit of Jesus to Martha and Mary. ought to be placed later. Bishop Pearce. Received him) Kindly received, ὑπεδεξατο, she re- ceived him in a friendly manner, under her roof; and entertained him hospitably. So the word is used in the best Greek writers. Martha is supposed by some to have been a widow, with whom her brother Laza- rus and sister Mary lodged. Verse 39. Sat at Jesus’ feet] This was the posture of the Jewish scholars, while listening to the instrue tions of the rabbins. It is in this sense that St. Paul says he was brought up at the rerT of Gamaliel, Acts xxii. 3. Verse 40. Martha was cumbered| Uspieararo, per- plexed, from rept, about, and cxaw, I draw. She was harassed with different cares and employments at the same time ; one drawing one way, and another, ano- ther : a proper description of a worldly mind. But in Martha’s favour it may be justly said, that all her anxiety was to provide swilable and timely entertain- ment for our Lord and his disciples; for this is the (Cezar) On has discourse to her, sense in which the word διακονίαν, serving, should be taken. And we should not, on the merest supposition, attribute earthly-mindedness to a woman whose cha- racter stands unimpeachable in the Gospel ; and who, by entertaining Christ and his disciples, and providing liberally for them, gave the highest proof that she was influenced by liberality and benevolence, and not by parsimony or covetousness, Dost thou not care} Dost thou not think it wrong, that my sister thus leaves me to provide and prepare this supper, alone ? Help me.| Συναντιλαβηται, from σὺν, together, and avriAauBavouat, to support. The idea is taken from two pillars meeting together at the top, exactly over the centre of the distance between their bases, and thus mutually supporting each other. Order her to unite her skill and strength with mine, that the present business may be done with that speed and in that order which the necessity and importance of the case demand. Verse 41. Thou art careful and troubled] Thou art distracted, μερίμνας, thy mind is divided, (see on Matt. xiii. 22,) in consequence of which, τυρβαζῃ, thou art disturbed, thy spirit is thrown into a ¢umult. About many things.) Getting a variety of things ready for this entertainment, much more than are necessary on such an occasion. Verse 42. One thing is needful] This is the end of the sentence, according to Bengel. “ Now Mary hath chosen, &c.,” begins anew one. One single dish, the simplest and plainest possible, is such as best suits me and my disciples, whose meat and drink it is to do the will of our heavenly Father. Mary hath chosen that good ραν] That is, of hear- ing my word, of which she shall not be deprived ; it being at present of infinitely greater importance to attend to my teaching than to attend to any domestic eoncerns. While thou art busily employed in provid- ing that portion of perishing food for perishing bodies, Mary has chosen that spiritual portion which endures for ever, and which shall not be taken away from her; therefore I cannot command her to leave her present employment, and go and help thee to bring forward a variety of matters, which are by no means necessary at this time. Our Lord both preached and practised the doctrine of self-denial; he and his disciples were contented with a /itéle, and sumptuous entertainments are condemned by the spirit and design of his Gospel. Multos morbos, multa fercula fecerunt. SENECA. ** Many dishes, many diseases. ” Bishop Pearce remarks that the word χρεία, need- ful, is used after the same manner for want of food in Mark ii. 25, where of David it is said, ypevav ecye, he had need, when it means he was hungry. I believe the above to be the true meaning of these verses ; but others have taken a somewhat different sense from them : especially when they suppose that by one thing needful our Lord means the salvation of the soul. To attend to ¢/is is undoubtedly the most necessary of all things, and should be the first, the grand concern of every human spirit; but in my opinion it is not the meaning of the words in the text. It is only preju- dice from the common use of the words in this way that could make such an interpretation tolerable. CHAP. X. and her sister Mary passage. Many eminent commentators, both ancient and modern, consider the text in the same way I have done. But this is termed by some, “ a frigid method of explaining the passage ;” well, so let it be; but he that fears God will sacrifice every thing at the shrine of rruru. I believe this alone to be the true meaning of the place, and I dare not give it any other. Ben- gelius points the whole passage thus: Martha, Martha, thou art careful and troubled about many things: but one thing is needful. Now, Mary hath chosen that good portion, which shall not be taken away from her. Tuat the salvation of the soul is the~first and greatest of all human concerns, every man must ac- knowledge who feels that he has a soul; and in humi- lity of mind to hear Jesus, is the only way of getting that acquaintance with the doctrine of salvation with- out which how can he be saved? While we fancy we are in no spiritual necessity, the things which concern salvation will not appear needful to us! A conviction that we are spiritually poor must precede our applica- tion for the true riches. The whole, says Christ, need not the physician, but those who are sick. Martha has been blamed, by incautious people, as possessing a carnal, worldly spirit ; and as Mary Magdalene has been made the chief of all prostitutes, so has Martha of all the worldly-minded. Through her affectionate respect for our Lord and his disciples, and through that alone, she erred. There is not the slightest inti- mation that she was either worldly-minded or careless about her soul; nor was she at this time improperly employed, only so far as the abundance of her affec- tion led her to make a greater provision than was ne- cessary on the occasion. Nor are our Lord’s words to be understood as a reproof; they are a kind and tender expostulation, tending to vindicate the conduct of Mary. ‘The utmost that can be said on the subject is, Martha was well employed, but Mary, on this occa- sion, better. If we attend to the punctuation of the original text, the subject will appear more plain. I shall transcribe the text from Bengel’s own edition, Stutgardiew, 1734, 12mo. Luke x 41, 42.—yv. 41. ἀποκριθεὶς δὲ εἰπεν av7n ὁ ἴησους, Μαρθα, Μαρθα, μεριμνᾷς Kat τυρβαζῃ περι noha: ἕνος de ect χρεία. Μαρια δὲ τὴν ἀγαθὴν pepida εξελεξατο, ἧτις οὐκ αὐὀπιρεθησεται ax’ αὐτης. “ Then Jesus answered her, Martha, Martha, thou art anx- iously careful and disturbed about many things ; but one thing is necessary. But Mary hath chosen that good portion which shall not be taken away from her.” I have shown, in my notes, that Martha was making a greater provision for her guests than was needful ; that it was in consequence of this that she required her sister’s help ; that Jesus tenderly reproved her for her unnecessary anxiety and superabundant provision, and asserted that but one thing, call it course or dish, was necessary on the occasion, yet she had provided many ; and that this needless provision was the cause of the anxiety and extra labour. Then, taking ocea- sion, from the circumstances of the case, to vindicate Mary’s conduct, and to direct his loving reproof more pointedly at Martha’s heart, he adds, Mary hath cho- Kypxe m doc. has several methods of interpreting this | sen a good portion; that is. she avails herself of the 1 435 Christ teaches his present opportunity to hear my teaching, and inform herself in those things which are essential to the sal- vation of the soul. I cannot, therefore, order her to leave my teaching, to serve in what I know to be an unnecessary service, however kindly designed : for it would be as unjust to deprive her of this bread of life, after which she so earnestly hungers, as to deprive thee, or thy guests, of that measure of common food necessary to sustain life. All earthly portions are perishing : “ Meats for the belly, and the belly for meats, but God will destroy both it and them; but the work of the Lord abideth for ever ;” her portion, therefore, shall not be taken away from her. ‘This is my view of the whole subject ; and all the terms in the original, not only countenance this meaning, but ne- cessarily require it. The words, one thing is need- ful, on which we lay so much stress, are wanting in some of the most ancient MSS., and are omilted by some of the fathers, who quote all the rest of the pas- sage: a plain proof that the meaning which we take out of them was not thought of in very ancient times ; and in other MSS., versions, and fathers, there is an unusual variety of readings where even the thing, or ST. LUKE. disciples to pray. something like τὶ, is retained. Some have it thus; Martha, Martha, thou labourest much, and yet a little is sufficient, yea, one thing only. Others: And only one thing is required. Others: Thou art anxious and embarrassed about many things, when that which is needful is very small. Others: But here there need only a few things. Others: But a few things, or one only, 1s necessary. Now these are the readings of almost all the ancient versions; and we plainly perceive, by them, that what we term the one thing needful, is not understood by one of them as referring to the salvation of the soul, but to the provision THEN to be made. It would be easy to multiply authorities, but I spare both my own time and that of my reader. In short, I wonder how the present most exception- able mode of interpretation ever obtained; as having no countenance in the ¢fext, ancient MSS. or versions, and as being false in itself; for even Christ himself could not say, that sitting at his feet, and hearing his word, was the one thing NEEDFUL. Repentance, faith, prayer, obedience, and a thousand other things are necessary to our salvation, besides merely hearing the doctrines of Christ, even with the humblest heart. CHAPTER ΧΙ. Christ teaches his disciples to pray, 1—4. a dumb demon, 14. 15-23. Miserable slate of the Jews, 24—26. to the people, 29-36. his hands, 37, 38. 45-52. Sia ND it came to pass, that as he Ba Ola was praying in a certain place, when he ceased, one of his disciples said uto him, Lord, teach us to pray, as John also taught his disciples. 2 And he said unto them, When ye pray, say, * Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy Shows the necessity of importunity in prayer, 5-13. The Jews ascribe this to the power of Beelzebub; our Lord vindicates his conduct, Who they ure that are truly blessed, 27, 28. He preaches A Pharisee invites him to dine with him, who takes offence because he washed not Our Lord exposes their hypocrisy, 39-44. Casts out He denounces woes against the lawyers, The scribes and Pharisees are greatly offended, and strive to entangle him in his words, 53, 54. will be done, as in heaven, so in 4,M. 4033. earth. bread. 4 And forgive us our sins; for we also for give every one that is indebted to us. And lead us not into temptation; but deliver us from evil. a Matt. vi. 9. bOr for the day. NOTES ON CHAP. XI. Verse 1-5. Teach us to pray] See the nature of prayer, with an ample explanation of the different parts of the Lord’s Prayer, treated of in Matt. vi. 5— 15. The prayer related here by Luke is not precisely the same as that mentioned by Matthew ; and indeed it is not likely that it was given at the same time. That in Matthew seems to have been given after the second passover ; and this in Luke was given probably after the third passover, between the feasts of taber- nacles, and the dedication. It is thus that Bishop Newcome places them in his Greek Harmony of the Gospels. There are many variations in the MSS. in this prayer ; but they seem to have proceeded principally from the desire of rendering this similar to that in Matthew. Attempts of this nature have given birth to multitudes 436 of the various readings in the MSS. of the New Tes- tament. It should be remarked, also, that there is no vestige of the doxology found in Matthew, in any copy of St. Luke’s Gospel. Verse 4. Lead us not into temptation, &c.] Dr. Lightfoot believes that this petition is intended against the visible apparitions of the devil, and his actual ob- sessions ; he thinks that the meaning is too much softened by our translation. Deliver us from evil, is certainly a very inadequate rendering of ῥυσαι ἥμας απὸ Tov πονήρου ; literally, Deliver us from the wicked one. Verse 6. Inhis journey is come] Or, perhaps more literally, A friend of mine is come to me out of his way, εξ édov, which renders the case more urgent—a friend of mine, benighted, belated, and who has lost his way, is come unto me. This was a strong reasor why he should have prompt relief. The necessity of A. iat ae 5 And he said unto them, Which An. Olymp. of you shall have a friend, and shall CCI. ————— go unto him at midnight, and say unto him, Friend, lend me three loaves : 6 For a friend of mine ° in his journey is come to me, and I have nothing to set before him? 7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you, ἃ Though he will not rise and give him, because he is his friend, yet be- cause of his importunity he will rise and give him as many as he needeth. 9 ° And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For every one that asketh receiveth ; and CHAP. XI. importunity in prayer, he that seeketh findeth ; and to him 4,™ 4033. that knocketh it shall be opened. 11 ‘Ifa son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? 12 Or if he shall ask an egg, will he ξ offer him a scorpion ? 13 If ye then, being evil, know how to give good gifts unto your children : how much more shall your heavenly Father give the Holy Spirit to them that ask him ? 14 4 * And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake ; and the people wondered. 15 But some of them said, ‘ He casteth out devils through * Beelzebub the chief of the devils. ὋΣ δ᾽ m ΠΣ » © Or, out of his way. 4 Ch. xviii. 1, &ce.—* Matt. vii. 7; xxi. 22; Mark xi. 24; John xv. 7; James i. 6; 1 John iii. ‘99. Verse 7. My children are with me in bed] Or, I and my children are in bed; this is Bishop Prarce’s translation, and seems to some preferable to the com- mon one. See a like form of speech in 1 Cor. xvi. 11, and in Eph. iii. 18. However, we may conceive tha’ he had his little children, ta παιδία, in bed with him; and this heightened the difficulty of yielding to his neighbour’s request. But if he persevere knocking. (At si ille perseve- raverit pulsans.) This sentence is added to the begin- ning of ver. 8, by the Armenian, Vulgate, four copies of the Itala, Ambrose, Augustin,and Bede. On these authorities (as I find it in no Greek MS.) [ cannot insert it as a part of the original text ; but it is neces- sarily implied; for, as Bishop Pearce justly observes, unless the man in the parable be represented as con- tinuing to solicit his friend, he could not possibly be said to use wmportunity : once only to ask is not to be importunate. Verse 9. And (or, therefore) I say unto you, Ask] Be importunate with God, not so much to prevail on him to save you, as to get yourselves brought into a proper disposition to receive that mercy which he is ever disposed to give. He who is not importunate for the salvation of his soul does not feel the need of being saved; and were God to communicate his mercy to such they could not be expected to be grateful for it, as favours are only prized and esteemed in propor- tion to the sense men have of their necessity and im- portance. See this subject explained Matt. vii. 7, 8. Verse 12. Offer him a scorpion?| Σκορπιον. The Greek 2tymologists derive the name from σκορπίζειν Tov wov, scattering the poison. But is there any simi- litude between a scorpion and an egg, that the one might be given and taken in place of the other? We know there is the utmost similitude between some fish, especially those of the eel kind, and serpents; and 1 £ Matt. vil. 9 — Gr. give. b Matt. ix. 32; xii. 22——i Matt. ix. 34; xil. 24. k Gr. Beelzebul, and so ver. 18, 19. that there are stones exactly similar to dread in their appearance ; from which we may conjecture that our Lord intended to convey the same idea of similitude between an egg and a scorpion. Perhaps the word scorpion here may be used for any kind of serpent that proceeds from an egg, or the word egg may be understood : the common snake is oviparous; it brings forth a number of eggs, out of which the young ones are hatched. If he asks an egg, will he, for one that might nourish him, give him that of a serpent. But Bochart states, that the body of a scorpion is like to an egg, especially if it be a white scorpion ; which sort Nicander, A®lian, Avicenna, and others, maintain to be the first species. Nor do scorpions differ much in size from an egg in Judea, if we may credit what the monks of i eae say, that there are about Jerusalem, and through all Syria, great scorpions, &c. Hieroz. l. iv. cap. xxix. col. 641, edit. 1692. To this it may be said, there may be such a similitude, between a white scorpion and an egg, if the /egs and tail of the former be taken away ; but how there. can be a resem- blance any other way, I know not. It is, however, a fact, that the alligator and crocodile come from eggs; two of those lie now before me, scarcely so large as the egg of the goose, longer, but not so thick. Now, suppose reference be made to one such egg, in which the young crocodile is hatched, and is ready to burst from its enclosure, would any father give such an egg to a hungry child? No. If the child asked an egg, he would not, instead of a proper one, give him that of the crocodile or the alligator, in which the young serpent was hatched, and from which it was just ready to be separated. Verse 13. The Holy Spirit] Or, as several MSS. have it, svev.a ἀγαθον, the good spirit. See on Matt. vii. 11. Verse 14. Gusting out a devil] See on Matt. xii. 22. 437 Zesus exhorts and 16 And others, tempting him, An: Olymp. ‘sought of him a sign from heaven. ™ But ™ he, knowing their A. M. 4033. A. D. 29 Secale Vs Nh73 thoughts, said unto them, Every kingdom divided against itself is brought to desolation ; and a house divided against a house falleth. 18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? there- fore shall they be your judges. 20 But if I ° with the finger of God cast out devils, no doubt the kingdom of God is come upon you. 21 » When a strong man armed keepeth his palace, his goods are in peace : 22 But 4 when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. 23 *He that is not with me is against me: and he that gathereth not with me scattereth. 24 * When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. 25 And when he cometh, he findeth ἐξ swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and ‘the last state of that man is worse than the first. 27 Ἵ And it came to pass, as he spake these things, a certain woman of the company lifted ST. LUKE. reproves the Jews. up her voice, and said unto him, ἃ Blessed zs the womb that bare thee, and the paps which thou hast sucked. 28 But he said, Yea, ἡ rather, blessed are they that hear the word of God, and keep it. 29 9 ~ And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. 30 For as * Jonas was a sign unto the Nine- vites, so shall also the Son of man be to this generation 31 ¥ The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon ; and, behold, a greater than Solo- mon is here. 32 The men of Nineveh shall rise up in the judgment with this generation, and shall con- demn it: for * they repented at the preaching of Jonas; and, behold, a greater than Jonas zs here. 33 2 No man, when he hath lighted a candle, putteth 2 in a secret place, neither under a Ὁ bushel, but on a candlestick, that they which come in may see the light. 34 ° The light of the body is the eye: there- fore, when thine eye is single, thy whole body also is full of light; but when ¢hie eye is evil thy body also as full of darkness. 35 Take heed therefore that the light which is in thee be not darkness. A. M. 4033. 1 Matthew xii. 38; xvi. 1——™ Matt. xii. 25; Mark iu. 24. ® John ii. 25. © Exod. viii. 19. P Matt. xii. 29; Mark ili. 27. 4 Isa. liii. 12; Col. ii. 15 — Matt. xii. 30-——* Matt. xii. 43. t John v. 14; Heb. vi. 4; x. 26; 2 Pet. ii. 20. « Chap. i. 28, 48. ¥ Matt. vii. 21; chap. viii. 21; James i. 25. Ww Matt. xii. 38, 39. x Jonah i. 17; ii. 10.——¥ 1 Kings x. 1. z Jonah 111. 5—— Matt. v.15; Mark iv. 21; chap. vii. 16.—» See Matt. v. 15. © Matt. vi. 22. Verse 19. Verse 20. Verse 24. xii. 43. Verse 27. A certain woman—lifled up her voice, and said| It was very natural for a woman, who was probably a mother, to exclaim thus. She thought that the happiness of the woman who was mother to such a son was great indeed; but our blessed Lord shows her that even the holy virgin could not be benefited by her merely being the mother of his human nature, and that they only were happy who carried Christ in their hearts. ‘True happiness is found in hearing the glad tidings of salvation by Christ Jesus, and keeping them in a holy heart, and practising them in an un- blamable life. Beelzebub| See on Matt. x. 25. Finger of God| See on Exod. viii. 19. When the unclean spirit] See on Matt. 438 Verse 29. This is an evil generation] Or, ‘This is a wicked race of men. See on Matt. xii. 38-42. Verse 31. The queen of the south, &c.| Perhaps it would be better to translate, A queen of the south, and the men of this race, shall rise up in judgment, ἄς. See the note on ver. 7. The 32d verse may be read in the same way. Verse 33. Noman, when he hath lighted, ὅτε. See on Matt. v. 15. Our Lord intimates, that if he worked a miracle among such an obstinate people, who were determined to disbelieve every evidence of his Messi- ahship, he should act as a man who lighted a candle and then covered it with a bushel, which must prevent the accomplishment of the end for which it was lighted. See also on Mark iv. 21, &e. Verse 34. The light of the body is the eye] Ov 1 Hypocrisy and condemnation A.M. 4033. 36 If thy whole body therefore An, Olymp. be full of light, having no part dark, the whole shall be full of light, as when “the bright shining of a candle doth give thee light. 37 Ἵ And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat. 38 And °when the Pharisee saw it, he marvelled that he had not first washed before dinner. 39 ‘And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but * your inward part is full of ravening and wickedness. CHAP. XI. of the Pharisees 40 Ye fools, did not he that made 4,™ 40%" that which is without make that An. ae cell. which is within also? eee 41 But rather give alms ‘ of such things as ye have ; and, behold, all things are elisa unto you. 42 * But wo unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God- these ought ye to have done, and not to leave the other undone. 43 ! Wo unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets. 44 ™ Wo unto you, scribes and Pharisees, 4Gr. a candle by its bright shining.——* Mark vii. 3— Matt. xxiii. 25.—— Tit. 1. 15. Isa. lviii. 7 7; Dan. iv. 27; chap. xii. 33. iOr, as you are able. k Matt. xxiii. 23. ——! Matt. xxiii. 6; Mark xii. 38, 39.——™ Matt. xxiii. 27. the eye is the lamp of the body. See on Matt. vi. 22, &e. The 35th and 36th verses are wanting in some MSS., and are variously read in others. Verse 36. The whole shall be full of light] Or, altogether enlightened ; i. e. when the eye is perfect, it enlightens the whole body. Every object within the reach of the eye is as completely seen as if there was an eye inevery part. Sothe eye is to every part of the body what the lamp is to every part of the house. When the light of Christ dwells fully in the heart, it extends its influence to every thought, word, and action; and directs its possessor how he is to act in all places and circumstances. It is of the utmost im- portance to have the soul properly influenced by the wisdom that comes from above. The doctrine that is contrary to the Gospel may say, Ignorance is the mo- ther of devotion; but Christ shows that there can be no devotion without heavenly light. Ignorance is the mother of superstition; but with this the heavenly light has nothing to do. Verse 37. To dine] Ὅπως αριςησῃ. The word apiorew signifies the first eating of the day. The Jews made but fo meals in the day; their ἄριστον may be called their breakfast or their dinner, because it was both, and was but a slight meal. Their chief meal was their δεῖπνον or supper, after the heat of the day was over ; and the same was the principal meal among the Greeks and Romans. Josephus, in his Life, says, sect. 54, that the legal hour of the apiarov, on the Sabbath, was the sixth hour, or at twelve o'clock at noon, as we call it. What the hour was on the other days of the week, he does not say; but probably it was much the same. Bishop Pearce. Verse 38. First washed] See on Mark vii. 2-4. Verse 39. Ye—make clean the outside] See on Mats. xxiii. 25. Verse 40. Did not he that made that which is with- out] Did not the maker of the dish form it so, both outwardly and inwardly, as to answer the purpose for which it was made? And can it answer this purpose without being clean in the inside as well as on the out- 1 side? God has made you such, both as to your bodies and souls, as he intended should show forth his praise ; but can you think that the purpose of God can be ac- complished by you while you only attend to external legal purifications, your hearts being full of rapine and wickedness? How unthinking are you to imagine that God can be pleased with this outwurd purifica- tion, when all within is unholy ! Verse 41. Give alms of such things as ye have} Meaning either what was within the dishes spoken of before ; or what was within their houses or power: or what they had at hand, for so τὰ evovra is used by the purest Greek writers. Cease from rapine: far from spoiling the poor by wicked exactions, rather give them alms of every thing you possess; and when a part of every thing you have is sincerely consecrated to God for the use of the poor, then all that remains will be clean unto you; you will have the blessing of God in your basket and store, and every thing will be sancti- fied to you. These verses are very difficult, and are variously translated and interpreted by critics and di- vines. I have given what I believe to be our Lord’s meaning, in the preceding paraphrase. For a descrip- tion of the rapine, &c., of the Pharisees, see on Matt. xxiii. 25. Verse 42. Ye tithe mint and rue] xxiii. 23. Verse 43. Ye love the uppermost seats] Every one of them affected to be a ruler in the synagogues. See on Matt. xxiii. 5. Verse 44. Ye are as graves which appear not} In Matt. xxiii. 27, our Lord tells them that they eractly resembled white-washed tombs: they had no fairness but on the outside: (see the note there :) but here he says they are like hidden tombs, graves which were not distinguished by any outward decorations, and were not elevated above the ground, so that those who walk- ed over them did not consider what corruption was within ; so they, under the veil of hypocrisy, covered their iniquities, so that those who had any intercourse or connection with them did not perceive what accom plished knaves they had to do with. 439 See on Matt. The wickedness and A. M. 4033. Jn ; -, M4033. hypocrites ! "for ye are as graves An, Olymp. which appear not, and the men that CCI. walk over them are not aware of them. 45 Then answered one of the lawyers, and said unto him, Master, thus saying thou re- proachest us also. 46 And he said, Wo unto you also, ye law- yers! ° for ye lade men with burdens grievous to be borne, and ye yourselves touch not the } burdens with one of your fingers. 47 » Wo unto you! for ye build the sepul- chres of the prophets, and your fathers killed them. 48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye !.uild their sepulchres. 49 Therefoie also said the wisdom of God, 41 will send them prophets and apostles, and some of them they shall slay and persecute : ST. LUKE. condemnation of lawyers. A. M. 4033. 50 That the blood of all the pro- 4,™, 40% phets which was shed from the Age ae: foundation of the world, may be required of this generation ; 51 * From the blood of Abel unto * the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. 52 tWo unto you, lawyers! for ye have taken away the key of knowledge: ye enter not in yourselves, and them that were entering in ye " hindered. 53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things : 54 Laying wait for him, and τ seeking to catch something out of his mouth, that they might accuse him. 3 Psa. v. 9. © Matt. xxiii. 4. ——P Matt. xxiii. 29-——4 Matt. Xxili. 34. τ Gen. iv. 8. 82 Chron. xxiv. 20, 21. τ Matthew xxiii. 13. «Or, forbade. ¥ Mark xii. 13. Verse 45. Thou reproachest us| He alone who searches th: heart could unmask these hypocrites ; and he did it so effectually that their own consciences acknowledged the guilt, and re-echoed their own 1e- proach. Verse 46. Ye lade men with burdens] By insist- ing on the observance of the traditions of the elders, to which it appears, by the way, they paid no great attention themselves. See on Matt. xxiii. 4. Verse 47. Ye build the sepulchres] That is, ye rebuild and beautify them. See on Matt. xxiii. 29. Verse 48. Truly ye bear witness}! Ye acknowledge that those of old who killed the prophets were your fathers, and ye are about to show, by your conduct towards me and my apostles, that ye are not degene- rated, that ye are as capable of murdering a prophet now, as they were of old. Verse 49. The wisdom of God| ‘These seem to be Luke’s words, and to mean that Jesus, the wisdom of God, (as he is called, 1 Cor. i. 24,) added the words which follow here, on that occasion: and this inter- pretation of the words is agreeable to that of Matthew, who makes Jesus speak in his own person: Where- fore behold, I send you prophets, &c., Matt. xxiii. 34. See the note there, and see Bishop Pearce. Verse 50. That the blood] That the particle iva may be translated so that, pointing out the event only, not the design or intention, Bishop Pearce has well shown in his note on this place, where he refers to a like use of the word in chap. ix. 45; xiv. 10; John x. 175 Rom. v..20);)xi.11; 1 ΟΣ 15, 3) &e: Verse 51. From the blood of Abel] See this sub- ject explained at large on Matt. xxiii. 34. Required] Ἐκζητηθησεται may be translated either by the word vested or revenged, and the latter word evidently conveys the meaning of our Lord. They are here represented as having this blood among them ; 440 and it is intimated that God will come by and by to require it, and to inguire how it was shed, and to pun- ish those who shed it. Verse 52. Ye have taken away the key of know- ledge} By your traditions ye have taken away the true method of interpreting the prophecies: ye have given a wrong meaning to those scriptures which speak of the kingdom of the Messiah, and the people are thereby hindered from entering into it. See on Matt. xxiii. 13. Verse 53. Began to urge him vehemently] Aetvac evexev, They began to be furious. They found them- selves completely unmasked in the presence of a vast concourse of people. See chap. xii. 1, (for we ean- not suppose that all this conversation passed while Christ was at meat in the Pharisee’s house, as Matthew, chap. xxill. 25, shows that these words were spoken on another occasion.) ‘They therefore questioned him on avariety of points, and hoped, by the multitude and impertinence of their questions, to puzzle or irritate him, so as to induce him to speak rashly, (for this is the import of the word αποςοματιζειν,) that they might find some subject of accusation against him. See Weistein and Kypke. A minister of the Gospel of God should, above all men, be continent of his tongue; his enemies, in cer- tain cases, will crowd question upon question, in order so to puzzle and confound him that he may speak un- advisedly with his lips, and thus prejudice the truth he was labouring to promote and defend. ‘The following is a good prayer, which all who are called to defend or proclaim the truths of the Gospel may confidently offer to their God. “ Let thy wisdom and light, O Lord, disperse their artifice and my darkness! Cast the bright beams of thy light upon those who have to defend themselves against subtle and deceitful men ? Raise and animate their hearts, that they may not be 1 a Οηγιδί preaches against wanting to the cause of truth. Guide their tongue, that they may not be deficient in prudence, nor expose thy truth by any indiscretions or unseasonable trans- ports of zeal. Let meekness, gentleness, and long- suffering influence and direct their hearts; and may they ever feel the full weight of that truth: The wrath CHAP. XII. hypocrisy and fear of man. of man worketh not the righteousness of God!” The following advice of one of the ancients is good: Στηϑὲ ἑδραιος ὡς ἀκμὼν τυπτόμενος, καλου yap adAnrov δερεσϑαι και νικᾷν. “ Stand thou firm as a beaten anvil: for it is the part of a good soldier to beflayed alive, and yet conquer.” CHAPTER XII. Christ preaches to his disciples against hypocrisy, and against timidity in publishing the Gospel, 1-5. cites them to have confidence in Divine providence, 6, η. Of the blasphemy against the Holy Ghost, 10. Warns the people against covetousness, 13-15. his cause, 8, 9. seculion, 11, 12. down his granaries to build greater, 16-21. plains the preceding discourse, 41—48. pel, 49-53. The signs of the times, 54-57. judgment seat of God, 58, 59. AM. 4033. N “the mean time, when there An. Οἱ man were gathered together an innu- merable multitude of people, inso- much that they trode one upon another, he began to say unto his disciples first of all, > Beware ye of the leaven of the Pharisees, which is hypocrisy. 2 ° For there is nothing covered that shall not be revealed; neither hid that shall not be known. 3 Therefore whatsoever ye have spoken in darkness shall be heard in the light ; and that which ye have spoken in the ear in closets, shall be proclaimed upon the house-tops. 2 Matt. xvi. 6; Mark vii. 15——? Matt, xvi. 12. _ 26; Mans iv. 22; cnap. vill. 1”. NOTES ON CHAP. XII. Verse 1. An innumerable multitude of people] Tov μυριάδων του οχλου, myriads of people. A myriad is ten thousand, and myriads must, at the very lowest, mean twenty thousand. But the word is often used to signify a crowd or multitude which cannot be readily numbered. There was doubtless a vast crowd assembled on this occasion, and many of them were deeply instructed by the very important discourse which our Lord delivered. Leaven of the Pharisees} See Matt. xvi. 1-12. Which is hypocrisy.}| These words are supposed by some to be an addition to the text, because it does not appear that it is their hypocrisy which Christ alludes to, but their false doctrines. They had, how- ever, a large proportion of both. Verse 2. There is nothing covered] See the notes on Matt. v. 15; x. 26, 27; Mark iv. 22. Verse 4. Kill the body] See on Matt. x. 28. Verse 5. Fear him] Even the friends of God are commanded to fear God, as a being who has authority to send both body and soul into hell. Therefore it is 1 © Mait. x. Cautions against carking cares and anxieties, 22-32. necessity of living to God, and in reference to eternity, 33-40. The effects that should be produced by the preaching of the Gos- The necessity of being prepared to appear before the Exz- Warns them against denying him, or betraying Promises direction and support in per- Parable of the rich man who pulled The At the request of Peter, he farther ex- 4 4And I say unto you, *my 4,™M; 4033. friends, Be not afraid of them that An. Olam kill the body, and after that have no - bees more that they can do: 5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. 6 Are not five sparrows sold for two far- things, and not one of them is forgotten before God? 7 But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows. 4 Matt x. 28; Isa. li. 7,8, 12,13; Jer. i. 8. {866 Matt. x. 29. € John xv. 14, 15. proper even for the most holy persons to maintain a fear of God, as the punisher of all unrighteousness. A man has but one life to Jose, and one soul to save; and it is madness to sacrifice the salvation of the soul to the preservation of the life. Verse 6. Are not five sparrows sold for two far- things ἢ See this explained on Matt. x. 29, from which place we learn that two sparrows were sold for one farthing, and here that five were sold for two farthings : thus we find a certain proportion—for one farthing you could get but two, while for two farthings you could get five. Verse 7. Fear not therefore] Want of faith in the providence and goodness of God is the source of all human inquietudes and fears. He has undertaken to save and defend those to the uttermost who trust in him. His wisdom cannot be surprised, his power cannot be forced, his love cannot forget itself. Man distrusts God, and fears that he is forgotten by him, because he judges of God by himself; and he knows that he is apt to forget his Maker, and be unfaithful to him. See on Matt. x. 29-31. 441 Cautions agamst covetousness. A. ates. 8 ¢ Also I say unto you, Whoso- An. Olymp. ever shall confess me before men, CON | him shall the Son of man also con- fess before the angels of God: 9 But he that denieth me before men, shall be denied before the angels of God. 10 And * whosoever shall speak a word against the Son of man, it shall be forgiven him; but unto him that blasphemeth against the Holy Ghost, it shall not be forgiven. τ And when they bring you unto the syna- gogues, and wnto magistrates, and powers, take ye no thought how or what thing ye shall an- swer, or what ye shall say: 12 For the Holy Ghost shall teach you in the same hour what ye ought to say. 13 Ἵ And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. ST. LUKE. Parable of the ricn man 14 And he said unto him, * Man, 4, Pe who made me a judge or a divider An ae over you? aide SES 15 And he said unto them, ! Take heed, and beware of covetousness ; for a man’s life con sisteth not in the abundance of the things which he possesseth. 16 And he spake a parable unto them, say- ing, The ground of a certain rich man brought forth plentifully ; 17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits ? 18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. 19 And I will say to my soul, ™ Soul, thou hast much goods laid up for many years ; take thine ease, eat, drink, and be merry. & Matt. x. 32; Mark viii. 38; 2 Tim. ii. 12; 1 John 11. 23. h Matt. xii. 31, 32; Mark iii. 28; 1 Johnv. 16. i Matt. x. 19; Mark xiii. 11; chap. xxi. 14. k John xviii. 36.—!1 Tim. vi. 7, &c.— Eccles. xi.9; Ecclus. xi.19; 1 Cor. xv. 32; Jamesv. 5. Verse 8. Shall confess] See on Matt. x. 32, 33. Verse 10. Him that blasphemeth]. See the sin against the Holy Ghost explained, Matt. xii. 32. Verse 11. Unto magistrates and powers] See Matt. x. 17-20. Take ye no thought) See Matt. vi. 25; x. 19. Verse 13. Speak to my brother, that he divide) Among the Jews, the children had the inheritance of their fathers divided among them; the eldest had a double portion, but all the rest had equal parts. It is likely the person complained of in the text was the elder brother; and he wished to keep the whole to himself—a case which is far from being uncommon. The spirit of covetousness cancels all bonds and obli- gations, makes wrong right, and cares nothing for father or brother. Verse 14. A judge] Without some judgment given in the case, no division could be made; therefore Jesus added the word judge. Prarce. A minister of Christ ought not to concern himself with secular affairs, any farther than charity and the order of dis- cipline require it. Our Lord could have decided this difference in a moment; but the example of a perfect disengagement from worldly things was more necessary for the ministers of his Church than that of a charity applying itself to temporal concerns. He who preaches salvation to all should never make himself a party man; otherwise he loses the confidence, and conse- quently the opportunity of doing good to the party apainst whom he decides. Better to leave all these things to the civil magistrate, unless where a lawsuit may be prevented, and the matter decided to the satis- faction or acquiescence of both parties. Verse 15. Beware of covelousness] Or rather, Beware of all inordinate desires. 1 add πασης, all, on the authority of ABDKLM-Q, twenty-three others, both the Syriac, all the Persic, all the Arabic, Coptic, 442 Ethiopic, Armenian, Vulgate, all the Itala, and seve- ral of the primitive fathers. Inordinate desires. ἹΠλεονεξιας, from πλείον, more, and eyev, to have; the desire to have more and more, let a person possess whatever he may. Such a dis position of mind is never satisfied ; for, as soon as one object is gained, the heart goes out after another. Consisteth not in the abundance] That is, dependeth not on the abundance. It is not superfluities that sup- port man’s life, but necessaries. What is necessary, God gives liberally ; what is superfluous, he has not promised. Nor can a man’s life be preserved by the abundance of his possessions : to prove this he spoke the following parable. Verse 16. The ground of a certain rich man, &c.| He had generally what is called good luck in his farm, and this was a remarkably plentiful year. Verse 17. He thought within himself | Began to be puzzled in consequence of the increase of his goods. Riches, though ever so well acquired, produce nothing but vexation and embarrassment. Verse 18. I will pull down, &e.] The rich are full of designs concerning this life, but in general take no thought about eternity till the time that their goods and their ives are both taken away. Verse 19. Soul, thou hast much goods] Great pos- sessions are generally accompanied with pride, idle- ness, and luxury; and these are the greatest enemies to salvation. Moderate poverty, as one justly observes, is a great talent in order to salvation; but it is one which nobody desires. Take thine ease, eat, drink, and be merry.| This was exactly the creed of the ancient Atheists and Epi- cureans. Ede, bibe, lude ; post mortem nulla voluptas. What a wretched portion for an immortal spirit! and yet those who know not God have no other, and many of them not even this. 1 . We must not distrust A. M. 4033. 90 But God said unto him, Thou An, Oba. fool, this night ® thy ° soul shall be .-_———. required of thee: then whose shall those things be which thou hast provided ? 21 So zs he that layeth up treasure for him- self, α and is not rich toward God. 22 9 And he said unto his disciples, There- fore I say unto you, * Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 23 The life is more than meat, and the body ts more than raiment. 24 Consider the ravens, for they neither sow nor reap; which neither have storehouse nor barn; and * God feedeth them: how much more are ye better than the fowls? 25 And which of you with taking thought can add to his stature one cubit ? 26 If ye then be not able to do that thing Or, do they require thy soul.—® Job xx. 22; xxvii. 8; Psa. hii. 7; James iv. 14. P Psa. xxxix. 6; Jer. xvii. 11.—®9 Matt. vi. 20; ver. 33; 1 Tim. vi. 18, 19; James ii. 5. CHAP. XII. the goodness of God which is least, why take ye thought Αι ΝΜ, 4033. for the rest? 27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28 If then God so clothe the grass, which is to-day in the field, and to-morrow is cast into the oven; how much more will he clothe you, O ye of little faith ? 29 And seek not ye what ye shall eat, or what ye shall drink, ' neither be ye of doubt- ful mind. 30 For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. 31 “ But rather seek ye the kingdom of God; and all these things shall be added unto you. 32 Fear not, little flock; for Yit is your τ Matt. vi. 25. Live not in careful suspense. xi. 25, 26. 5 Job xxxviii. 41; Psa. cxlvii. 9—t Or, 4 Matt. vi. 33. ¥ Matthew Verse 20. Thou fool!| To imagine that a man’s comfort and peace can depend upon ¢emporal things ; or to suppose that these can satisfy the wishes of an immortal spirit ! This night] How awful was this saying! He had just made the necessary arrangements for the gratifi- cation of his sensual appetites ; and, in the very night in which he had finally settled all his plans, his soul was called into the eternal world! What a dreadful awakening of a soul, long’ asleep in sin! He is now hurried into the presence of his Maker; none of his worldly goods can accompany him, and he has not a particle of heavenly treasure! There is a passage much like this in the book of Ecclesiasticus, chap. xi. 18,19. There is that waxeth rich by his wariness and pinching, and this is the portion of his reward : Whereas he saith, I have found rest, and now will eat continually of my goods; and yet he knoweth not what time shall come upon him; and that he must leave those things to others, and die. We may easily see whence the above is borrowed. Verse 21. So is he] That is, thus will it be. ‘This is not an individual case ; all who make this life their portion, and who are destitute of the peace and salva- tion of God, shall, sooner or later, be surprised in the same way. Layeth up treasure for himself] This is the essen- tial characteristic of a covetous man: he desires tiches; he gets them; he lays them up, not for the necessary uses to which they might be devoted, but for hiraself; to please himself, and to gratify his ava- ticious soul. Such a person is commonly called a miser, i. 6. literally, a wretched, miserable man. Verse 22. Take no thought] Be not anxiously care- jul. See on Matt. vi. 25. Verse 25. To his stature one cubit 3] See on Matt. ἘΠ 97. 1 Verse 28. Into the oven] See the note on Matt. vi. 30. Verse 29. Neither be ye of doubtful mind.| Or, wn anxious suspense, μη μετεωριζεσθε. Raphelius gives se- veral examples to prove that the meaning of the word is, lo have the mind agitated with useless thoughts, and vain imaginations concerning food, raiment, and riches, accompanied with perpetual uncertainty. Verse 30. The nations of the world seck after] Or, earnestly seek, exi{nrec from em, above, over, and ζητεω, I seek; to seek one thing after another, to be continually and eagerly coveting. This is the em- ployment of the nations of this world, utterly regard- less of God and eternity! It is the essence of heathen- ism to live only for this life; and it is the property of Christianity to lead men to live here in reference to another and better world. Reader! how art thou living 1 Dr. Lightfoot observes on this place, that κόσμος, the world, and atv, world or age, have a meaning in the sacred writings which they have not in profane authors. Acov has relation to the Jewish ages, and κοσμος to the ages that are not Jewish: hence, by συντελείᾳ Tov αἰωνος, Matt. xxiv. 3, is meant the end of the Jewish age or world; and πρὸ χρονων αἰωνίων, Tit. i. 2, means before the Jewish world began; and hence it is that the term world is very often, in the New Testament, to be understood only of the Gen- tiles. Verse 32. Fear nol, little flock] Or, very little flock, +o μικρον ποιμνιον. This is what some term a double diminutive, and, literally translated, is, little little flock. Though this refers solely to the apostles and first believers, of whom it was literally true, yet we may say that the number of genuine believers has been, and is still, small, in comparison of heathens and false Christians. 443 The necessity of preparing A.M. 4033. Father’s good pleasure to give you An. Olymp. the kingdom. 33 Ἵ ~ Sell that ye have, and give alms; *provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. 34 For where your treasure is, there will your heart be also.’ 35 Ἵ Ὁ Let your loins be girded about, and * your lights burning ; 36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knock- eth, they may open unto him immediately. 37 * Blessed are those servants, whom the Lord when he cometh shall find watching : verily I say unto you, that he shall gird him- self, and make them to sit down to meat, and will come forth and serve them. ST. LUKE. 38 And if he shall come in the ΑΜ, 4083. second watch, or come in the third An. Olymp. watch, and find them so, blessed ee are those servants. 39 ” And this know, that if the good man of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40 “ Be ye therefore ready also: for the Son of man cometh at an hour when ye think not. 41 9 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all ? 42 And the Lord said, ἃ Who then is that faithful and wise steward, whom fis Lord shall make ruler over his household, to give them their portion of meat in due season ? 43 Blessed zs that servant, whom his Lord when he cometh shall find so doing. w Matt. xix. 21; Acts li. 45; iv. 34. x Matt. vi. 20; chap. xvi. 9; 1 Tim. vi. 19. ¥ Eph. vi. 14; 1 Pet. i. 13. z Matt. xxv. 1, &c. a Matt. xxiv. 46. > Matt. xxiv. 43; 1 Thess v. 2; 2 Pet. iii. 10; Rev. iii. 3; xvi. 15.——¢ Matt. xxiv. 44; xxv, 13; Mark xiii. 33; chap. xxi. 34, 36; 1 Thess. v. 6; 2 Pet. 11]. 12.—4 Matt. xxiv. 45; xxv. 21; 1 Cor. iv. 2. It is your Father's good pleasure] Evdokycev, It hath pleased, &c., though this tense joined with an in- finitive has often the force of the present. Our Lord intimates, God has already given you that kingdom which consists in righteousness, peace, and joy in the Holy Ghost, and has undertaken to protect and save you to the uttermost; therefore, fear not ; the small- ness of your number cannot hurt you, for omnipotence itself has undertaken your cause. Verse 33. Sell that ye have] Dispose of your goods. Be not like the foolish man already mentioned, who laid up the produce of his fields, without permitting the poor to partake of God’s bounty : turn the fruits of your fields (which are beyond what you need for your own support) into money, and give it in alms; and the treasure thus laid out, shall be as laid up for yourselves and families in heaven. This purse shall not grow old, and this treasure shall not decay. Ye shall by and by find both the place where you laid up the treasure, and the treasure itself in the place ; for he who hath pity on the poor Jendeth unto the Lord; and he may rest assured, that whatever, for Christ’s sake, he thus lays out, it will be paid him again. Verse 34. Where your treasure is] Men fix their hearts on their treasures, and often resort to the place where they have deposited them, to see that all is safe and secure. Let God be the treasure of your soul, and let your heart go frequently to the place where his honour dwelleth. There is a curious parallel passage to this in Plautus, quoted by Bishop Pearce on Matt. vi. 21. Nam ego sum hic; animus domi est, sc. cum argento meo. “Jam here; but my heart is at home, i. e. with iny money.” Verse 35. Let your loins] Be active, diligent, de- termined, ready ; let all hinderances be removed out 444 of the way ; and let the candle of the Lord be always found burning brightly in your hand. See on ver. 37. Verse 36. That wait for their lord| See the notes on Matt. xxv. 1, &c. The wedding| How the Jewish weddings were ce- lebrated, see in the notes on Matt. viii. 12; xxii. 13. Verse 37. He shall gird himself] Alluding to the long garments which were worn in the eastern coun- tries ; and which, in travelling and serving, were tuck- ed up in their belts. That those among the Romans who waited on the company at table were girded, and had their clothes tucked up, appears from what Horace says, Sat.vi.b.ii. 1.107: Veluti succincrus cursitat Hospes, He runs about like a girded waiter. The host himself often performed this office. And ibid. vill. 10: Puer alté cinctus ; and that the same custom prevail- ed among the Jews appears from John xiii. 4, 5, and Luke xvii. 8. From this verse we may gather like- wise, that it was the custom of those days, as it was, not long since, among us, for the bridegroom, at the wedding supper, to wait as a servant upon the com- pany. See Bishop Pearce. Verse 38. If he shall come in the second watch] See the note on Matt. xiv. 25. Verse 40. Be ye therefore ready also] It is pretty evident that what is related here, from verse 35 to 49, was spoken by our Lord at another time. See Matt. xxiv. 42, &c., and the notes there. Verse 42. Faithful and wise steward] See on Matt. xxiv. 45; where the several parts of the steward’s office are mentioned and explained. Those appear to have been stewards among the Jews, whose business it was to provide all the members of a family, not only with food, but with raiment. Verse 45. Begin to beat, &c.] See the different 1 for death and judgment. . The effects produced by τ τ ἡ 44 ° Of a truth 1 say unto you, An. Olymp. that he will make him ruler over CCIL 1. all that he hath. 45 ‘ But and if that servant say in his heart, My lord delayeth his coming ; and shall begin to beat the men-servants and maidens, and to eat and drink, and to be drunken; 46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will * cut him in sunder, and will appoint him his portion with the unbelievers. 47 And * that servant, which knew his lord’s will, and prepared not himself, neither did ac- cording to his will, shall be beaten with many stripes. 48 ‘ But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more, 49 “ΚΤ am come to send fire on the earth; and what will I, if it be already kindled ? © Matt. xxiv. 47.——! Matt. xxiv. 48.—- Or, cut him off, Matt. xxiv. 5].— Num. xv. 20; Deut. xxv. 2; John ix. 41; xv.22; Acts xvii. 30; James iv. 17—— Lev. v. 17; 1 Tim. i. 13. CHAP. XII. preaching the Gospel. 50 But 11 have a baptism to be ΑΜ 4039. baptized with; and how am I = ων. ™ straitened till it be accomplished ! --- 51 "Suppose ye that I am come to give peace on earth? I tell you, Nay ; ° but rather division : 52 »? For from henceforth there shall be five in one house divided, three against two, and two against three. 53 The father shall be divided agaimst the son, and the son against the father ; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. 54 9 And he said also to the people, 4 When ye see a cloud rise out of the west, straight- way ye say, There cometh a shower; and so it 1s. 55 And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. 56 Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time ? k Ver. 51.——! Matt. xx. 22; Mark x. 38. mQOr, pained. 0 Matt. x. 34; ver. 49. © Mic. vil. 6; John vil. 43; ix. 16: x. 19.—P Matt. x. 35. —4 Matt. xvi. 2. parts of this bad minister’s conduct pointed out on Matt. xxiv. 48, 49. Verse 46. With the unbelievers.] Or, rather, the unfaithful ; τῶν azicwv. Persons who had the light and knowledge of God’s word, but made an improper use of the privileges they received. The persons men- tioned here differ widely from unbelievers or infidels, viz. those who were in a state of heathenism, because they had not the revelation of the Most High: the latter knew not the will of God, ver. 48, and, though they acted against it, did not do it in obstinacy; the former knew that will, and daringly opposed it. They were unfaithful, and therefore heavily punished. Verse 47. Shall be beaten with many stripes.] Criminals among the Jews could not be beaten with more than forty stripes; and as this was the sum of the severity to which a whipping could extend, it may be all that our Lord here means. But, in some cases, a man was adjudged to receive fourscore stripes! How could this be, when the law had decreed only forty ? Answer: By doubling the crime. He received forty for each crime; if he were guilty of two offences, he might receive fourscore. See Lightfoot. Verse 48. Shall be beaten with few] For petty of- fences the Jews in many cases inflicted so few as four, five, and six stripes. See examples in Lighi- foot. From this and the preceding verse we find that it is a crime to be ignorant of God’s will; because to every one God has given less or more of the means 1 of instruction. Those who have had much light, or the opportunity of receiving much, and have not im- proved it to their own salvation, and the good of others, shall have punishment proportioned to the light they have abused. On the other hand, those who have had little light, and few means of improvement, shall have few stripes,—shall be punished only for the abuse of the knowledge they possessed. See at the end of the chapter. Verse 49. Iam come to send fire] See this sub- ject largely explained on Matt. x. 34, &c. From the connection in which these words stand, both in this place and in Matthew, it appears as if our Lord in- tended by the word fire, not only the consuming in- fluence of the Ruman sword, but also the influence of his own Spirit in the destruction of sin. In both these senses this fire was already kindled: as yet, however, it appeared but as a spark, but was soon to break out into an all-consuming flame. Verse 50. But I have a baptism] The fire, though already kindled, cannot durn up till after the Jews have put me to death: then the Roman sword shall come, and the Spirtt of judgment, burning, and puri- fication shall be poured out. Verse 51. To give peace] See Matt. x. 34. Verse 52. Five in one house divided] See on Matt Ἐπ» 90. Verse 54. A cloud rise] See on Matt. xvi. 2, 3. Verse 56. This time 3] Can ye not discover from of the prophets, and from the events 445 the writings Of the Galileans A. M. 4033. 7 i A. D. 29 57 Yea, and why even of your Ἂς Olymp. selves judge ye not what is ight 7 58 * When thou goest with thine adversary to the magistrate, " as thou art in the way, give diligence that thou mayest be delivered ST. LUKE. slam by Pilate from him ; lest he hale thee to the Judge, and the judge deliver thee to the officer, and the officer cast thee into prison. 59 I tell thee, thou shalt not depart thence, till thou hast paid the very last t mite. τ Proy. xxv. 8; Matt. v. 25. 8 See Psa. xxxii. 6; Isa. lv. 6——t See Mark xii. 42. which now take place, that this is the time of the Messiah, and that I am the very person foretold by them 1 Verse 57. And why—judge ye| Even without the express declarations of the prophets, ye might, from what ye see and hear yourselves, discern that God has now visited his people in such a manner as he never did before. Verse 58. When thou goest with thine adversary] | This and the next verse are a part of our Lord’s ser- | mon upon the mount. See them explained Matt. v. 25, 26. St. Luke is very particular in collecting and salting every word and action of our blessed Lord, but seldom gives them in the order of time in which | they were spoken or done. See the Preface to this | Gospel. Give diligence] Aoc epyactav, Give labour, do every thing in thy power to get fiee before a suit com- mences. The officer] Upaxtwp properly signifies such an of- ficer as was appointed to levy the jines imposed by the law for a violation of any of its precepts. See Aypke. Verse 59. Till thou hast paid the very last mite.| And when can this be, if we understand the text spi- ritually ὃ Can weeping, wailing, and gnashing of teeth, pay to Divine justice the debt a sinner has contracted ? | This is impossible : let him who readeth understand. Tur subject of the 47th and 48th verses has been greatly misunderstood, and has been used in a very | dangerous manner. Many have thought that their ignorance of Divine things would be a sufficient ex- cuse for their crimes; and, that they might have but few stripes, they voluntarily continued in ignorance. But such persons should know that God will judge | them for the knowledge they might have received, but ‘refused to acquire. ‘No criminal is excused because ,he has been ignorant of the laws of his country, and | so transgressed them, when it can be proved that |those very laws have been published throughout the land. Much knowledge is a dangerous thing if it be | not improved; as this will ereatly aggravate the con- demnation of its possessor. Nor will it avail a per- son, in the land of light and information, to be igno- rant, as he shall be judged for what he might have known; and, perhaps, in this ease, the punishment of this voluntarily ignorant man will be even greater than that of the more enlightened ; because his crimes are aggravated by this consideration, that he refused te have the light, that he might neither be obliged te | walk in the light, nor account for the possession of it. So we find that the plea of ignorance is a mere refuge of lies, and none can plead it who has the book of God within his reach, and lives in a country blessed with the preaching of the Gospel of Jesus Christ CHAPTER XIII. Christ preaches the necessity of repentance, from the punishment of the Galileans massacred by Pilate, 1-3. And by the death of those on whom the tower in Siloam fell, 4, 5. 6-9. is incensed and is reproved by owr Lord, 14-17. ven, 20-21. * and our Lord’s answer, with the discourse thereon, him, 31, 32. Christ cures a woman who had been afflicied eighteen years, 10-13. He journeys towards Jerusalem, and preaches, 22. The parable of the barren fig tree, The ruler of the synagogue The parable of the mustard seed, 18,19; of the lea- The question, Are there few saved 2 23-30. He is informed that Herod purposes to kill Predicts his own death at Jerusalem, and denounces judgments on that impenitent city, 33-35. ‘M5 co (THERE were present at that|Pilate had mingled with their sa- ree An Οἰχπιρ, season some that told him |crifices. A, Giymp. - of the *Galileans, whose blood! 2 And Jesus answering said unto = a Acts v. 37; | chap. xxiii. 6-12. NOTES ON CHAP. ΧΙ. tory is not recorded (as far as I can find) by Jose- Verse 1. At that season] At what time this hap- | phus: however, he states that the Galileans were the pened is not easy to determine; but it appears that it was now a piece of news which was told to Christ and his disciples for the first time. Whose blood Pilate had mingled} This piece of his- 446 most seditious people in the land: they belonged pro- perly to Herod’s jurisdiction; but, as they kept the great feasts at Jerusalem, they probably, by their tu- multuous behaviour at some one of them, gaye Pilate, 1 Necessity of repentance. A. M4033. them, Suppose ye that these Gali- An, Otymp. leans were sinners above all the cee Galileans, because they suffered such things ? 3 I tell you, * Nay: but, except ye repent, ye shall all likewise perish. 4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were “sinners above all men that dwelt in Jerusalem ? © Eccles. ix. 2; Rom. ii. 8,9; Xi. 22. >John ix. 2; Acts xxviii. 4. who was a mortal enemy to Herod, a pretext to fall upon and slay many of them; and thus, perhaps, sa- erifice the people to the resentment he had against the prince. Archelaus is represented by Josephus as send- ing his soldiers into the temple, and slaying 3000 men while they were employed in offering sacrifices. Jose- phus, War, b. ii. e. 1, s. 3, and ii. ec. 5. Some sup- pose that this refers to the followers of Judas Gau- ionites, (see Acts v. 37,) who would not acknowledge the Roman government, a number of whom Pilate sur- rounded and slew, while they were sacrificing in the temple. See Josephus, Antig. lib. 18: but this is not very certain. Verse 4. The tower in Siloam] 'This tower was probably built over one of the porticoes near the pool, which is mentioned John ix. 7. See also Neh. iii. 15. Debtors, οφειλεται, a Jewish phrase for sinners. Persons professing to be under the law are bound by the law to be obedient to all its precepts ; those who obey not are reckoned dedtors to the law, or rather to that Divine justice from which the law came. A dif- ferent word is used when speaking of the Galileans : they are termed ἁμαρτωλοι, as this word is often used to signify heathens ; see the notes on chap. vii. 37 ; it is probably used here in nearly a similar sense. * Do ye who live in Jerusalem, and who consider your- selves peculiarly attached to the law, and under the strongest obligations to obey it—do ye think that those Galileans were more heathenish than the rest of the Galileans, because they suffered such things? No. It was not on this account that they perished : both these cases exhibit a specimen of the manner in which ye shall all perish, if ye do not speedily repent, and turn to God.” Verse 5. Ye shall all likewise perish.] Ὡσαυτως, ὁμοίως, In a like way, in the same manner. This pre- diction of our Lord was literally fulfilled. When the city was taken by the Romans, multitudes of the priests, ὅσοι, who were going on with their sacrifices, were slain, and their blood mingled with the blood of their victims ; and multitudes were buried under the ruins of the walls, houses, and temple. See Josephus, War, Ὁ. vi. ch. iv., v., vi.; and see the notes on Matt. xxiv. It is very wrong to suppose that those who suffer by the sword, or by natural accidents, are the most cul- pable before God. An adequate punishment for sin cannot be inflicted in this world: what God does here, 1 CHAP. XIII. Of the barren fig tree 5 I tell you, N ay : but, except ye yh ap repent, ye shall all likewise perish. An. Olymp. 5 CCIL 1. 6 Ἵ He spake also this parable : ° A certain man had a fig tree planted in his vineyard ; and he came and sought fruit there- on, and found none. 7 Then said he unto the dresser of his vine yard, Behold, these three years I come seek ing fruit on this fig tree, and find none: cut it down; why cumbereth it the ground ? 4 Or, debtors, Matt. xviii. 24; chap. xi. 4. 9138. v. 2; Matt, xxi. 19. in this way, is in general: Ist, through mercy, to alarm others; 2, to show his hatred to sin; 3, to preserve in men’s minds a proper sense of his provi- dence and justice; and 4, to give sinners, in one or two particular instances, a general specimen of the punishment that awaits all the perseveringly impeni- tent. Verse 6. A certain man] Many meanings are given to this parable, and divines may abound in them; the sense which our Lord designed to convey by it appears to be the following :— 1. A person, τις, God Almighty. 2. Had a fiz tree, the Jewish Church. 3. Planted in his vineyard—es- tablished in the land of Judea. 4. He came seeking Sfruit—he required that the Jewish people should walk in righteousness, in proportion to the spiritual culture he bestowed on them. 5. The vine-dresser—the Lord Jesus, for God hath committed all judgment to the Son, John vy. 22. 6. Cut it down—let the Roman sword be unsheathed against it. 7. Let it alone—Christ is represented as intercessor for sinners, for whose sake the day of their probation is often lengthened ; during which time he is constantly employed in doing every thing that has a tendency to promote their salvation. 8. Thou shalt cut it down—a time will come, that those who have not turned at God’s invitations and reproofs shall be cut off, and numbered with the trans- gressors. Verse 7. Behold these three years| From this cir- cumstance in the parable, it may be reasonably con- cluded that Jesus had been, at the time of saying this, exercising his ministry for three years past ; and, from what is said in verse 8, of letting it alone this year also, it may be concluded likewise that this parable was spoken about a year before Christ’s crucifixion ; and, if both these conclusions are reasonable, we may thence infer that this parable was not spoken at the time which appears to be assigned to it, and that the whole time of Christ’s public ministry was about four years. See Bishop Pearee. But it has already been remarked that St. Luke never studies chronological arrangement. See the Preface to this Gospel. Why cumbereth it the ground 2] Or, in other words, Why should the ground be also useless 2 The tree it- self brings forth no fruit; let it be cut down that a more profitable one may be planted in its place. Cut it down. The Codex Beze has added here, φερε τὴν afwnv, Bring the axe and cut it down. If this read 447 The woman bowed together Aen 8 And he answering said unto An. Olymp. him, Lord, let it alone this year OC! also, till I shall dig about it, and dung 11. 9 And if it bear fruit, well: and if not, then after that thou shalt cut it down. 10 Ἵ And he was teaching in one of the synagogues on the Sabbath. 11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. 12 And when Jesus saw her, he called her ST. LUKE. loosed on the Sabbath day to him, and said unto her, Woman, 4,™, 4035. thou art loosed from thine infir- ἈΠῸ ὌΝ mity. ane 13 f And he laid As hands on her: and im- mediately she was made straight, and glorified God. 14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the Sabbath day; and said unto the peo- ple, 5 There are six days in which men ought to work : in them therefore come and be healed, and ἢ ποῖ on the Sabbath day. 15 The Lord then answered him, and said, f Mark xvi. 18; Acts ix. 17.——® Exod. xx. 9. ing be genuine, it is doubtless an allusion to Matt. iil. 10: Now the axe lieth at the root of the trees. If the writer has added it on his own authority, he probably referred to the place above mentioned. See the note on the above text. There is something very like this in the Tewzovka, or De Re Rustica of the ancient Greek writers on agri- culture. JI refer to cap. 83 of lib. x., p. 773; edit. Niclas, entitled, Aevépov axapzov καρποῴορειν, How to make a barren tree fruitful. Having girded yourself, and tied up your garments, take a bipen or axe, and with an angry mind approach the tree as if about to cut itdown. Then let some person come forward and deprecate the cutting down of the tree, making him- self responsible for its future fertility. Then, seem to be appeased, and so spare the tree, and afterwards it will yield fruit in abundance. “ Bean straw (manure of that material,) scattered about the roots of the tree, will make it fruitful.” That a similar superstition pre- vailed among the Asiatics, Michaelis proves from the Cosmographer én Alvardi, who prescribes the follow- ing as the mode to render a sterile palm tree fruitful : “The owner, armed with an axe, having an attendant with him, approaches the tree, and says, I must cut this tree down, because it is unfruitful. Let it alone, I beseech thee, says the other, and this year it will bring forth fruit. The owner immediately strikes it thrice with the back of his axe; but the other pre- venting him says, I beseech thee to spare it, and 1 will be answerable for its fertility. Then the tree becomes abundantly fruitful.” Does not our Lord refer to such a custom ? Verse 11. A woman which had a spirit of infirmi- ty] Relative to this subject ¢hree things may be con- sidered :— I. The woman’s infirmity. 11. Her cure. And Ill. The conduet of the ruler of the synagogue on the occasion. 1. The woman’s infirmity. 1. What was its origin? Sty. Had this never en- tered into the world, there had not been either pain, distortion, or death. 2. Who was the agent in it? Satan; ver. 16. God has often permitted demons ‘s a 22 and in the 448 n Matt. xii. 10; Mark iii, 2; chap. vi. 7; xiv. 3. bodies of men and women; and it is not improbable that the principal part of unaccountable and inexplica- ble disorders still come from the same source. 3. What was the nature of this infirmity ? She was bowed together, bent down to the earth, a situation equally painful and humiliating ; the violence of which she could not support, and the shame of which she could not conceal. 4, What was the duration of this infirmity? Eigh- teen years. A long time to be under the constant and peculiar influence of the devil. What was the effect of this infirmity? The woman was so bowed together that she could in no case stand straight, or look toward heayen. 11. The woman’s cure. 1. Jesus saw her, ver. 12. Notwithstanding her infirmity was great, painful, and shameful, she took care to attend the synagogue. While she hoped for help from God, she saw it was her duty to wait in the appointed way, in order to receive it. Jesus saw her distress, and the desire she had both to worship her Maker and to get her health restored, and his eye af- fected his heart. 2. He called her to him. Her heart and her dis- tress spoke loudly, though her lips were silent; and, as she was thus calling for help, Jesus calls her to him- self that she may receive help. 3. Jesus laid his hands on her. The hand of his holiness terrifies, and the hand of his power expels, the demon. Ordinances, however excellent, will be of no avail to a sinner, unless he apprehend Christ in them. 4. Immediately she was made straight, ver. 13. This cure was—1. A speedy one—it was done in an instant. 2. It was a perfect one—she was made com- pletely whole. 3. It was a public one—there were many to attest and render it credible. 4. It was a stable and permanent one—she was loosed, for ever loosed from her infirmity. 5. Her soul partook of the good done to her body—she glorified God. As she knew before that it was Satan who had deund her, she knew also that it was God only that could loose her : and now, feeling that she is loosed, she gives God that honour which is due to his name. 1 Parable of the mustard seed. A.M. 453 Thou hypocrite, * doth not each one An, Olymp. of you on the Sabbath loose his ox Col or his ass from the stall, and lead him away to watering ? 16 And ought not this woman, * being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath day? 17 And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him. 18 Ἵ 1 Then said he, Unto what is the king- dom of God like? and whereunto shall I re- semble it ? 19 It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it. 20 4 And again he said, Whereunto shall I liken the kingdom of God? CHAP. XIII. On entering the strait gate. ae ; _ A.M. 4033. 21 It is like leaven, which a wo Se man took and hid in three ™ measures An. Olymp. of meal, till the whole was leavened. ees 22 "And he went through the cities and villages, teaching, and journeying toward Jeru- salem. 23 9 Then said one unto him, Lord, ° Are there few that be saved? And he said unto them, 24 » Strive to enter in at the strait gate : for 4 many, I say unto you, will seek to enter in, and shall not be able. 25 * When once the master of the house is risen up, and ὅ hath shut to the door, and ye begin to stand without, and to knock at the door, saying, * Lord, Lord, open unto us ; and he shall answer and say unto you, "I know you not whence ye are : 26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. i Chap. xiv. 5——* Chap. xix. 9—! Matt. xiii. 31; Mark iv. 30.—" See Matt. xiii. 33. Ὁ Matt. ix. 35; Mark vi. 6. ©2 Esdr. viii. 1, 3. P Matt. vii. 13. Ill. The conduct of the ruler of the synagogue on the occasion. 1. He answered with indignation, ver. 14. It would seem as if the demon who had left the woman’s body had got into Ais heart. It is not an infrequent case to find a person filled with rage and madness, while beholding the effects of Christ’s power upon others. Perhaps, like this ruler, he pretends zeal and concern for the honour of religion: “ These preachings, prayer meetings, convictions, conversions, &c., are not carried on in Ais way, and therefore they cannot be of God.” Let such take care, lest, while denying the operation of God’s hand, they be given up to demonic influence. 2. He endeavours to prevent others from receiving the kind help of the blessed Jesus—He said unto the people, &c., ver. 14. Men of this character who have extensive influence over the poor, &c., do immense harm: they often hinder them from hearing that word which is able to save their souls. But for this also they must stand before the judgment seat of Christ. - Reader, hast thou ever acted in this way ? 3. Jesus retorts his condemnation with peculiar force ; ver. 15, 16. Thou Aypocrite—to pretend zeal for God’s glory, when it is only the workings of thy malicious, unfeeling, and uncharitable heart. Wouldst thou not even take thy ass to water upon the Sabbath day ? And wouldst thou deprive a daughter of Abraham (one of thy own nation and religion) of tits merey and goodness of God upon the Sabbath 1 Was not the Sabbath instituted for the benefit of man? 4. dis adversaries were ashamed, ver. 17. The mask of their hypocrisy, the only covering they had, is taken away; and now they are exposed to the Vou. I. {{ 29%") See John vii. 34; vill. 21; xiii, 33; Rom. ix. 31.—\ Psa xxxil. 6; Isa. lv. 6——* Matthew xxv. 10.—+t Chap. vi. 46. ἃ Matt. vil. 23; xxv. 12. just censure of that multitude whom they deceived, and from whom they expected continual applause. 5. His indignation and uncharitable censure, not only turn to his own confusion, but are made the in- struments of the edification of the multitude—ihey rejoiced at all the glorious things which he did. Thus, O Lord! the wrath of man shall praise thee, and the remainder thereof thou shalt restrain. A preacher will know how to apply this subject to general edification. Verses 18, 19. The kingdom—is like a grain of mustard 5664] See on Matt. xiii. 31. Verse 21. Like leaven] See this explained, Matt. xiii. 33. Verse 22. Journeying toward Jerusalem.] Luke represents all that is said, from chap. ix. 51, as hav- ing been done and spoken while Christ was on his last journey to Jerusalem. See the note on chap. ix. 51, and xii. 58, and see the Preface. Verse 23. Are there few thai be saved 32] A ques- tion either of impertinence or curiosity, the answer to which can profit no man. The grand question is, Can I be saved? Yes. How ? Strive earnestly to en- ter in through the strait gate—aywritecte, agonize— exert every power of body and soul—let your salva- tion be the grand business of your whole life. Verse 24. Many——will seek] They seek—wish and desire; but they do not strive: therefore, because they will not agonize—will not be in earnest, they shall not get in. See this subject more particularly explained on Matt. vii, 13, 14. Verse 25. And hath shut to the door] See the notes on Matt. vii. 22, 23, and xxv. 10, 11-41. 449 Jesus is informed that Ae 27 ¥ But he shall say, I tell you, I An. Olymp. know you not whence ye are ; “ de- uc ta part from me, all ye τ κοῖς οἵ iniquity. 28 * There shall be weeping and gnashing of teeth, Y when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. 29 And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. ST. LUKE. Herod purposes to kill hum 30 7 And, behold, there are last 4,™, 4038 which shall be first, and there are An. Olymp. first which shall be last. SS 31 % The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence ; for Herod will kill thee. 32 And he said unto them, Go ye and tell that fox, Behold, I cast out devils, and I de. cures to-day and to-morrow, and the third day “7 shall be perfected. 33 Nevertheless I must walk to-day, and to- Y Matt. vii. 23; xxv. 4] ; ver. 25.——W Psa. vi. 8; Matt. xxv. 41. x Matt. vill. 12; xiii. 42; xxiv. 5]. Verse 28. Abraham, and Isaac, &c.| See on Matt. viii. 12, where the figures and allusions made use of here are particularly explained. Verse 29. They shall come] That is, the Gentiles, in every part of the world, shall receive the Gospel of the grace of God, when the Jews shal] have reject- ed it. Verse 30. There are last which shall be first] See gn Matt. xix. 30. Verse 31. Depart hence, &c.] It is probable that the place from which Christ was desired to depart was Galilee or Perea; for beyond this Herod had no juris- diction. It can scarcely mean Jerusalem, though it appears from chap. xxiii. 7, that Herod Antipas was there at the time of our Lord’s crucifixion. Herod will kill thee.) Lactantius says that this Herod was the person who chiefly instigated the Jewish rulers to put our Lord to death: Tum Pontius, et wlorum clamoribus, et Herodis tetrarche instigatione, metuentis ne regno pelleretur, victus est :—fearing lest himself should be expelled from the kingdom, if Christ should be permitted to set up his. See Lacr. Inst. Div. lib. ‘iv. 6. xviii., and Bishop Pearce on Luke xxiii. 7. Verse 32. Tell that fox] Herod wasa very vicious prince, and lived in public incest with his sister-in- law, Mark vi. 17: if our Lord meant him here, it is hard tosay why the character of fox, which implies cunning, design, and artifice, to hide evil intentions, should be attributed to him, who never seemed studi- ous to conceal his vices. But we may suppose that Uhrist, who knew his heart, saw that he covered his desire for the destruction of our Lord, under the pre- tence of zeal for the law and welfare of the Jewish people. A fox among the Jews appears to have been the emblem of a wicked ruler, who united cunning with cruelty, and was always plotting how he might agerandize himself by spoiling the people. See a quo- tation in Schoettgen. The following observation from the judicious Bishop Pearce deserves attention. “Tt is not certain,” says he, “that Jesus meant Herod here: he might only have intended to call that man so, from whom the ad- vice of departing came, (whether from the speaker himself, or the person who sent him,) for it is proba- ble, that the advice was given craftily, and with design to frighten Jesus, and make him go from that place.” 450 ¥ Matthew viii. 11. 5 Matthew xix. 30; xx. 16; Mark x. 31. a Heb. 11. 10. To-day and to-morrow] 1 am to work miracles for two days more, and on the third day I shall be put to death. But it is probable that this phrase only means, that he had but a short time to live, without specifying its duration. Perfected.| Or finished, Τ shall then have accomplished the purpose for which [ came into the world, leaving nothing wndone which the counsel of God designed me to complete. Hence, in reference to our Lord, the word implies his dying; as the plan of human redemption was not finished, till he bowed his head and gave up the ghost on the cross: see John xix. 30, where the same word is used. It is used also in reference to Christ’s death, Heb. ii. 10; v. 9; see also Acts xx. 24, and Heb. xii. 23. The word finish, &c., is used in the same sense both by the Greeks and Latins. See Kypxe. Verse 33. I must walk, &c.| I must continue to work miracles and teach for a short time yet, and then I shall die in Jerusalem: therefore I cannot depart, according to the advice given me, (ver. 31,) nor can a hair of my head fall to the ground till my work be all done. To-day and to-morrow, &c.| Kypke contends that the proper translation of the original is, 7 must walk to-day and to-morrow IN THE NEIGHBOURING COASTS? and that ezouzery is often understood in this way : see Mark i. 38, and his notes there. That Christ was now in the jurisdiction of Herod, as he supposes, is evident from ver. 31; that he was on his last journey to Jerusalem, chap. ix. 51; that he had just passed through Samaria, chap. ix. 52, 56; that as Samaria and Judea were under the Roman procurator, and Perea was subject to Herod Antipas, therefore he con- cludes that Christ was at this time in Perea; which agrees with Matt. xix. 1, and Mark x. 1, and Luke xvii. 11. He thinks, if the words be not understood in this way, they are contrary to ver. 32, which says that on it Christ is to die, while this says he is to live and act. Perish out of Jerusalem.| A man who professes to be a prophet can be tried on that ground only by the erand Sanhedrin, which always resides at Jerusalem ; and as the Jews are about to put me to death, under the pretence of my being a false prophet, therefore my sentence must come from ¢his city, and my death τελειουμαι. | take place in it. ( 29* ) Christ predicts the A.M, 403" morrow, and the day following : for An. Olymp. it cannot be that a prophet perish CCI 1. out of Jerusalem. 34 "Ὁ Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee! how often would I have gathered thy children together, as a hen doth gather her υ Matt. xxiii. 37——¢ Lev. xxvi. 31,32; Psa. lxix. 25; Isa. i.7; Dan. ix. 27; Micah iii. 12. Verse 34. O Jerusalem, Jerusalem] See the note on Matt. xxiii. 37-39, where the metaphor of the hen is illustrated from the Greek Anthology. Verse 35. Your house] Ὁ οἶκος, the temple—called here your house, not my house—I acknowledge it no longer; I have abandoned it, and will dwell in it no more for ever. So he said, 2 Chron. xxxvi. 17, when he delivered the temple into the hands of the Chaldeans—the house of your sanctuary. A similar form of speech is found, Exod. xxxii. 7, where the Lord said to Moses, Toy people, &c., to intimate that CHAP. XIV. destruction of Jerusavem Jae A. M, 4033. brood under her wings, and ye ὦ would not ! An. Olymp 35 Behold, * your house is left seo unto you desolate : and verily I say unto you, Ye shall not see me, until the time come when ye shall say, ‘ Blessed is he that cometh in the name of the Lord. 4 Psa. exviii. 26; Matt. xxi.9; Mark xi 10; chap. xix. 38; John xii. 13. he acknowledged them no longer for his followers. See the notes on Matt. xxiii. 21, 38. But some think that our Lord means, not the temple, but the whole commonwealth of the Jews. The principal subjects in this chapter may be found considered at large, on the parallel places in Matthew and Mark, to which the reader is referred. As to the account of the woman with the spirit of infirmity, which is not mentioned by any other of the evange- lists, see it largely illustrated in the notes on ver. 10, &e. CHAPTER XIV. Christ heals a man ill of the dropsy, on a Sabbath day, 1-6. The parable of the great supper, 15-24. The parable of the prudent builder, who estimates the cost before he The poor to be fed, and not the rich, 12-14. become disciples of Christ, 25-27. commences his work, 28-30. And of the provident king, 31, 32. He inculcates humiiity by a parable, T-11. How men must The use of these parables, 33. The utility of salt while in its strength and perfection; and its total uselessness when it has lost its savour 34, 35. eR AND it came to pass, “as he | the Sabbath day, that they watch- 4, M4083. ae went into the house of one of | ed him. sors τε ‘“_ the chief Pharisees to cat bread on} 2 And, behold, there was a certain Ξ a Job v. 13, 15; Psa. xxxvii. 32; cxl. 5; | Jer. xx. 10; Mark iii. 2; chap. vi. 7; x1. 37. NOTES ON CHAP. XIV. bane of religious solemnity, giving and receiving visits Verse 1. Chief Pharisees] Or, one of the rulers | on the Lord’s day. of the Pharisees. A man who was of the sect of the Pharisees, and one of the rulers of the people. To eat bread on the Sabbaih day] But why is it that there should be an invitation or dinner given on the Sabbath day? Answer: The Jews purchased and prepared the best viands they could procure for the Sabbath day, in order to do it honour. See several proofs in Lightfoot. As the Sabbath is intended for the benefit both of the body and soul of man, it should not be a day of austerity or fasting, especially among the labouring poor. The most wholesome and nutri- tive food should be then procured if possible; that both body and soul may feel the influence of this Divine appointment, and give God the glory of his grace. On this blessed day, let every man eat his bread with gladness and singleness of heart, praising God. In doing this, surely there is no reason that a man should feed himself without fear. If the Sab- bath be a festival, let it be observed untc the Lord; and let no unnecessary acts be done; and avoid that 1 They watched him.] Or, were maliciously watchng, παρατηρουμενοι----ἴτοτη mapa, intens. or denoting iil, and typea, to observe, watch. Raphelius, on Mark iii. 2, has proved from a variety of authorities that this is a frequent meaning of the word :—clam et insidiosé observare, quid alter agat—to observe privately and insidiously what another does. The context plainly proves that this is the sense in which it is to be taken here. The conduct of this Pharisee was most execra- ble. Professing friendship and affection, he invited our blessed Lord to his table, merely that he might have amore favourable opportunity of watching his conduct, that he might accuse him, and take away his life. In eating and drinking, people feel generally less restraint than at other times, and are apt to converse more freely. The man who can take such an ad- vantage over one of his ewn guesis must have a baseness of soul, and a fellness of malice, of which, we would have thought, for the honour of human na- ture, that devils alone were capable. Among the 451 A man healed of the dropsy. ἘΣ man before him which had the An, Oiymp. dropsy. --΄᾿ 3 And Jesus answering spake unto the lawyers and Pharisees, saying, ἢ Is it lawful to heal on the Sabbath day ? 4 And they held their peace. And he took him, and healed him, and let him go ; 5 And answered them, saying, ° Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the Sabbath day ? 6 And they could not answer him again to these things. 7 4 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms ; saying unto them, 8 When thou art bidden of any man to a ST. LUKE. Humility mceulcated. ἢ : ὃ : A. Μ. 4033. wedding, sit not down in the highest ,™, 40% room, lest a more honourable man An. Olymp. than thou be bidden of him ; πο ἃ 9 And he that bade thee and him, come and say to thee, Give this man place; and thou begin with shame to take the lowest room. 10 4 But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. 11 © For whosoever exalteth himself shall be abased ; and he that humbleth himself shall be exalted. 12 4 Then said he also to him that bade him, When thou makest a dinner or a supper, ¢ Exod. xxiii.5; Deut. xxii. 4; chap. xiii. 15. 4 Prov. xxv. 6, 7. Matt. xii. 10. ὁ Job xxii. 29; Psa. xviii. 27; Prov. xxix. 23; Matt. xxii. 12, chap. xviii. 14; James iv. 6; 1 Pet. v. 5. Turks, if a man only taste salt with another, he holds himself bound, in the most solemn manner, never to do that person any injury. I shall make no apology for inserting the following anecdote. A public robber in Persia, known by the name of Yacoub, ibn Leits Saffer, broke open the treasury of Dirhem, the governor of Sistan. Notwithstanding the obscurity of the place, he observed, in walking forward, something that sparkled a little: supposing it to be some precious stones, he put his hand on the place, and taking up something, touched it with his tongue, and found it to be salt. He immediately left the trea- sury, without taking the smallest article with him! The governor finding in the morning that the treasury had been broken open, and that nothing was carried off, ordered it to be published, that ‘‘ Whoever the robber was who had broke open the treasury, if he declared himself, he should be freely pardoned, and that he should not only receive no injury, but should be re- ceived into the good graces of the governor.” Con- fiding in the promise of Dirhem, Yacoub appeared. The governor asked, How it came to pass that, after having broken open the treasury, he took nothing away! Yacoub related the affair as it happened, and added, “ J believed that I was become your FRIEND in eating of your saur, and that the Laws of that friend- ship would not permit me to touch any thing that ap- pertained to you.” D’ Herbelot. Bib. Orient. p. 415. How base must that man be, who professes Chris- vianity, and yet makes his own table a snare for his friend ! Verse 2. The dropsy.] Ὕδρωπικος, dropsical ; from ὕδωρ, water, and ww, the countenance, because in this disorder the face of the patient is often very much bloated. Probably the insidious Pharisee had brought this dropsical man to the place, not doubting that our Lord’s eye would affect his heart, and that he would instantly cure him; and then he could most plausibly accuse him for a breach of the Sabbath. If this were 452 the case, and it is likely, how deep must have been the perfidy and malice of the Pharisee ! Verse 4. They held their peace.| They could not answer the question but in the affirmative; and as they were determined to accuse him if he did heal the man, they could not give an answer but such as would con- demn themselves, and therefore they were silent. Verse 5. An ass or anox| See on chap. xiii. 15. Verse 7. They chose out the chief rooms| When custom and law have regulated and settled places in public assemblies, a man who is obliged to attend may take the place which belongs to him, without injury to himself or to others: when nothing of this nature is settled, the law of humility, and the love of order, are the only judges of what is proper. To take the high- est place when it is not our due is public vanity : ob- stinately to refuse it when offered is another instance of the same vice, though private and concealed. Hu- mility takes as much care 10 avoid the ostentation of an affected refusal, as the open seeking of a superior place. See Quesnel. In this parable our Lord only repeats advices which the rabbins had given to their pupils, but were too proud to conform to themselves. Rabbi Akiba said, Go two or three seats lower than the place that belongs to thee, and sit there till they say unto thee, Go up higher; but do not take the uppermost seat, lest they say unto thee, Come down: for it is better that they should say unto thee, Go up, go up; than that they should say, Come down, come down. See Schoetigen. Verse 11. For whosoever exalteth himself, &c.] This is the unchangeable conduct of God: he is ever abasing the proud, and giving grace, honour, and elory to the humble. Verse 12. Call not thy friends, &e.] Our Lord certainly does not mean that a man should not enter- tain at particular times, his friends, &c.; but what he inculeates here is charity to the poor; and what he condemns is those entertainments which are given to 1 The parable of re i call not thy friends, nor thy bre- An. Olymp. thren, neither thy kinsmen, nor thy CCIL 1. 3 3 i rich neighbours ; lest they also bid thee again, and a recompense be made thee. 13 But when thou makest a feast, call f the poor, the maimed, the lame, the blind: 14 And thou shalt be blessed ; for they can- not recompense thee: for thou shalt be re- compensed at the resurrection of the just. 15 Ἵ And when one of them that sat at meat with him heard these things, he said unto him, 5 Blessed zs he that shall eat bread in the kingdom of God. 16 ἃ Then said he unto him, A certain man made a great supper, and bade many : 17 And ‘ sent his servant at supper time to say to them that were bidden, Come; for all things are now ready, 18 And they all with one consent began to make excuse. ‘The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. f Neh. viii 10, 12; Tob. ii.2; iv. 7.——s Rev. xix. 9——4 Matt. xxii. 2.— Prov. ix. 2, 5. the rich, either to flatter them, or to procure a similar return; because the money that is thus criminally laid out properly belongs to the poor. Verse 14. For they cannot recompense thee] Be- cause you have done it for God’s sake only, and they cannot make you a recompense, therefore God will consider himself your debtor, and will recompense you in the resurrection of the righteous. There are many very excellent sayings among the rabbins on the ex- cellence of charity. They produce both Job and Abra- ham as examples of a very merciful disposition. “Job, say they, had an open door on each of the four quar- ters of his house, that the poor, from whatever direc- tion they might come, might find the door of hospita- lity open to receive them. But Abraham was more CHAP. XIV. the great supper 19 And another said, I have Fie bought five yoke of oxen, and I go An, Olymp. to prove them: I pray thee have ἘΞ me excused. 20 And another said, I have married a wite, and therefore I cannot come. 21 So that servant came, and showed his lord these things. Then the master of, the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. 22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room. 23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24 For I say unto you, * That none of those men which were bidden shall taste of my sup- per. 25 Ἵ And there went great multitudes with him: and he turned, and said unto them, 26 | If any man come to me, ™ and hate no; k Matt. xxi. 43; xxii. 8; Acts xiii. 46-——! Deut. xiii. 6; xxxiii. 9; Matt. x. 37.——™ Rom. ix. 13. Verse 16-24. A certain man made a great supper, &c.] See a similar parable to this, though not spoken on the same occasion, explained, Matt. xxii. 1-14. Verse 17. Sent his servant] Messengers are sent to invite the guests to a Hindoo feast; when not only relations, but all persons of the same division of caste in the neighbourhood, are invited. A refusal to attend is considered as a great affront. Verse 22. And yet there is room.| On some occa- sions, so numerous are the guests that there is not room for them to sit in the court of the person who makes the feast, and a larger is therefore borrowed. Verse 23. Compel them to come in] Avayxacov, Prevail on them by the most earnest entreaties. The word is used by Matthew, chap. xiv. 22, and by Mark, charitable than Job, for he travelled over the whole | chap. vi. 45; in both which places, when Christ is land in order to find out the poor, that he might con- duct them to his house.” Verse 15. That shall eat bread in the kingdom of God.] This is spoken in conformity to the general expectation of the Jews, who imagined that the king- dom of the Messiah should be wholly of a secular na- wre. Instead of aprov, bread, EKMS-—V, more than one hundred others, with some versions and fathers, read apisov, a dinner. This is probably the best read- ing, as it is likely it was a dinner at which they now sat; and it would be natural for the person to say, Happy is he who shall dine in the kingdom of God. It does not appear that there was any but this person present, who was capable of relishing the conversa- tion of our Lord, or entering at all into its spiritual reference. 1 sald, ἀναγκάζειν, to constrain his disciples to get into the vessel, nothing but his commanding or persuading them to do it can be reasonably understood. The La- tins use cogo, and compello, in exactly the same sense, i. 6. to prevail on by prayers, counsels, entreaties, ὅσα. See several examples in Bishop Pearce, and in Kypxe. No other kind of constraint is ever recommended in the Gospel of Christ; every other kind of compulsion is antichristian, can only be submitted to by cowards and knaves, and can produce nothing but hypocrites. See at the end of the chapter. Verse 26. And hate not] Matthew, chap. x. 37, expresses the true meaning of this word, when he says, He who loveth his father and mother more than me. In chap. vi. 24, he uses the word hate in the same sense. When we read, Rom. ix. 13, Jacob have 453 The necessity of A.M. 4033. his father, and mother, and wife, An. Olymp. and children, and brethren, and sis- een ters, ἢ yea, and his own life also, he cannot be my disciple. 27 And ° whosoever doth not bear his cross, and come after me, cannot be my disciple. 28 For ? which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it ? 29 Lest haply, after he hath laid the foun- dation, and is not able to finish zt, all that be- hold zt begin to mock him, 30 Saying, This man began to build, and was not able to finish. 31 Or what king going to make war against ST. LUKE. leaving all for Christ another king, sitteth not down first, 4, M4033. and consulteth whether he be able An. Olymp. with ten thousand to meet him that Σ cometh against him with twenty thousand ? 32 Or else, while the other is yet a great way off, he sendeth an ambassage, and de- sireth conditions of peace. 33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. 34 J 4 Salt 15 good: but if the salt have lost his savour, wherewith shall it be seasoned ? 35 It is neither fit for the land, nor yet for the dunghill; διμέ men cast it out. He that hath ears to hear, let him hear. Ὁ Rey. xii. 1]. © Matt. xvi. 24; Mark viii. 34; chap. ix. 23; 2 Tim. iii. 12— Prov. xxiv. 27.——9 Matt. v.13; Mark ix. 50 I loved, but Esau have I hated, the meaning is simply, T have loved Jacob—the Israelites, more than Esau— the Edomites; and that this is no arbitrary interpre- tation of the word hate, but one agreeable to the He- brew idiom, appears from what is said on Gen. xxix. 30, 31, where Leah’s being hated is explained by Ra- chel’s being loved more than Leah. See also Deut. xxi. 15-17; and Bishop Pearce on this place. See also the notes on Matt. x. 37. Verse 27. Doth not bear his cross] See on Matt. x. 38; xvi. 24. Verse 28. To build a tower] Probably this means no more than a dwelling house, on the top of which, according to the Asiatic manner, battlements were built, both to take the fresh air on, and to serve for refuge from and defence against an enemy. It was also used for prayer and meditation. This parable represents the absurdity of those who undertook to be disciples of Christ, without consider- ing what difficulties they were to meet with, and what strength they had to enable them to go through with the undertaking. He that will be a true disciple of Jesus Christ shall require no less than the mighty power of God to support him; as both hell and earth will unite to destroy him. Verse 33. Whosoever he be of you] This seems to be addressed particularly to those who were ‘then, and who were to be, preachers of his Gospel; and who were to travel over all countries, publishing sal- vation to a lost world. Verse 34. Salt is good] See on Matt. v. 13, and Mark ix. 51. On the subject referred to this place from ver. 23, Compel them to come in, which has been adduced to favour religious persecution, I find the following sen- sible and just observations in Dr. Dodd’s notes. “Ist. Persecution for conscience’ sake, that is, in- flicting penalty upon men merely for their religious principles or worship, is plainly founded on a supposi- tion that one man has a right to judge for another in Matters of religion, which is manifestly absurd, and 454 has been fully proved to be so by many excellent writ- ers of our Church. “2nd. Persecution is most evidently inconsistent with that fundamental principle of morality, that we should do to others as we could reasonably wish they should do to us; a rule which carries its own demon- stration with it, and was intended to take off that bias of self-love which would divert us from the straight line of equity, and render us partial judges betwixt our neighbours and ourselves. I would ask the advocate of wholesome severities, how he would relish his own arguments if turned upon himself? What if he were to go abroad into the world among Papists, if he be a Protestant ; among Mohammedans if he be a Christian ? Supposing he were to behave like an honest man, a good neighbour, a peaceable subject, avoiding every injury, and taking all opportunities to serve and oblige those about him ; would he think that, merely heeause he refused to follow his neighbours to their altars or their mosques, he should be seized and imprisoned, his goods confiscated, his person condemned to tortures or death ?* Undoubtedly he would complain of this as a very great hardship, and soon see the absurdity and injustice of such a treatment when it fell upon him, and when such measure as he would mete to others was measured to him again. “3d. Persecution is absurd, as being by no means calculated to answer the end which its patrons profess to intend by it; namely, the glory of God, and the sal- vation of men. Now, if it does any good to men at all, it must be by making them truly religious ; but re- ligion is not a mere name or a ceremony. ‘True reli- gion imports an entire change of the heart, and it must be founded in the inward conviction of the mind, or it is impossible it should be, what yet it must be, ἃ reasonable service. Let it only be considered what violence and persecution can do towards producing such an inward conviction. A man might as reason- ably expect to bind an immaterial spirit with a cord, or to beat down a wall with an argument, as to convince the understanding by threats and tortures. Persecu- tion is much more likely to make men hypocrites than 1 Publicans and sinners draw sincere converts. They may perhaps, if they have not a firm and heroic courage, change their profession while they retain their sentiments; and, supposing them before to be unwarily in the wrong, they may learn to add falsehood and villany to error. How glo- rious a prize! especially when one considers at what an expense it is gained. But, “4th. Persecution tends to produce much mischief and confusion in the world. It is mischievous to those on whom it falls; and in its consequences so mischievous to others, that one would wonder any wise princes should ever have admitted it into their dominions, or that they should not have immediately banished it thence ; for, even where it succeeds so far as to produce a change in men’s forms of worship, it generally makes them no more than hypocritical pro- fessors of what they do not believe, which must un- doubtedly debauch their characters; so that, having been villains in one respect, it is very probable that they will be so in another, and, having brought deceit and falsehood into their religion, that they will easily bring it into their conversation and commerce. This will be the effect of persecution where it is yielded to; and where it is opposed (as it must often be by upright and conscientious men, who have the greater claim upon the protection and favour of government) the mischievous consequences of its fury will be more flagrant and shocking. Nay, perhaps, where there is no true religion, a native sense of honour in a gene- zuus mind may stimulate it to endure some hardships for the cause of truth. ‘ Obstinacy,’ as one well ob- serves, ‘may rise as the understanding is oppressed, and continue its opposition for a while, merely to avenge the cause of its injured liberty.’ “ Nay, 5th. The cause of truth itself must, human- ly speaking, be not only obstructed, but destroyed, should persecuting principles universally prevail. For, even upon the supposition that in some countries it might tend to promote and establish the purity of the Gospel, yet it must surely be a great impediment to its progress. What wise heathen or Mohammedan prince would ever admit Christian preachers into his dominions, if he knew it was a principle of their religion that, as soon as the majority of the people CHAP. AY. near to hear ow. Lord. were converted by arguments, the rest, and himself with them, if he continued obstinate, must be prose- lyted or extirpated by fire and sword? If it be, as the advocates for persecution have generally supposed, a dictate of the law of nature to propagate the true religion by the sword; then certainly a Mohammedan or an idolater, with the same notions, supposing him to have truth on his side, must think himself obliged in conscience to arm his powers for the extirpation of Christianity ; and thus a holy war must cover the face of the whole earth, in which nothing but a miracle could render Christians successful against so vast a disproportion in numbers. Now, it seems hard to be- lieve that to be a truth which would naturally lead to the extirpation of truth in the world; or that a Di- vine religion should carry in its own bowels the prin- ciple of its own destruction. “But, 6th. This point is clearly determined by the lip of truth itself; and persecution is so far from being encouraged by the Gospel, that it is most directly contrary to many of its precepts, and indeed to its whole genius. It is condemned by the example of Christ, who went about doing good; who came not to destroy men’s lives, but to save them; who waived the exercise of his miraculous power against his enemies, even when they most unjustly and cruelly assaulted him, and never exerted it to the corporal punishment, even of those who had most justly deserved it. And his doctrine also, as well as his example, has taught us to be harmless as doves ; to love our enemies; to do good to them that hate us; and pray for them that despitefully use and per- secute us.” From all this we may learn that the Church which tolerates, encourages, and practises persecution, under the pretence of concern for the purity of the faith. and zeal for God's glory, is not the Church of Christ ; and that no man can be of such a Church without endangering his salvation. Let it ever be the glory of the Protestant Church, and especially of the Church of England, that it discountenances und abhors all persecution on a religious account; and that it has diffused the same benign temper through that sTaTe with which it is associated CHAPTER XV. Publicans and sinners draw near to hear our Lord, at which the Pharisees are offended, 1,2. dicates his conduct in receiving them by the parable of the lost sheep, 3-7. Christ vin- The parable of the lost piece of money, 8-10; and the affecting parable of the prodigal son, 11-32. carte a (THEN ἃ drew near unto him all the gn Clymp publicans and sinners for to hear him a Matt. ix. 10. NOTES ON CHAP. XV. Verse 1. Publicans and sinners] TedAwvar καὶ ἅμαρτωλοι, tax-gatherers and heathens ; persons who neither believed in Christ nor in Moses. See the note on chap. vii. 36. Concerning the tar-gatherers, see the note on Matt. v. 46. 1 2 And the Pharisees and scnbes 4, ™; 4088, murmured, saying, This man receiv- ἀπ. Eee eth sinners, ἢ and eateth with them. = > Acts xi. 3; Gal. ii. 12. Verse 2. Receiveth sinners] πΠροσδεχεται. He receives them cordially, affectionately—takes them te his bosom; for so the word implies. What mercy Jesus receives sinners in the most loving, affectionate manner, and saves them unto eternal life! Reader, give glory to God for ever! 455 The parable of A.Mi‘sa 8. Ἵ And he spake this parable He; Olamp. unto them, saying, = 4 ¢ What man of you, having a hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilder- ness, and go after that which is lost, until he find it? 5 And when he hath found it, he layeth it on his shoulders, rejoicing. ST. LUKE. the lost sheep. 6 And when he cometh home, 4,™. 103. he calleth together his friends and oat Oleae. neighbours, saying unto them, Re- — joice with me; for I have found my sheep 4 which was lost. 7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, ὁ more than over ninety and nine just persons, which need no repentance. ¢ Matt. xviii. 12. Verse 4. What man of you] Our Lord spoke this and the following parable to justify his conduct in receiving and conversing with sinners or heathens. A hundred sheep| Parables similar to this are frequent among the Jewish writers. The whole flock of mankind, both Jews and Gentiles, belongs unto this Divine Shepherd; and it is but reasonable to expect, that the gracious proprietor will look after those who have gone astray, and bring them back to the flock. The lost sheep is an emblem of a heedless, thoughtless sinner: one who follows the corrupt dic- tates of his own heart, without ever reflecting upon his conduct, or considering what will be the issue of his unholy course of life. No creature strays more easily than a sheep ; none is more heedless ; and none so incapable of finding its way back to the flock, when once gone astray: it will bleat for the flock, and still run on in an opposite direction to the place where the flock is: this I have often noticed. No creature is more defenceless than a sheep, and more exposed to be devoured by dogs and wild beasts. FEyven the fowls of the air seek their destruction. I have known ravens often attempt to destroy lambs by picking out their eyes, in which, when they have succeeded, as the creature does not see whither it is going, it soon falls an easy prey to its destroyer. Satan is ever going about as a roaring lion seeking whom he may devour ; in order to succeed, he blinds the understand- ing of sinners, and then finds it an easy matter to tumble them into the pit of perdition. Who but a Pharisee or a devil would find fault with the shepherd who endeavours to rescue his sheep from so much danger and ruin! Verse 7. Just persons, which need no repentance.| Who do not require such a change of mind and pur- pose as these do—who are not so profligate, and can- not repent of sins they have neyer committed. Dis- unetions of this kind frequently occur in the Jewish writings. There are many persons who have been brought up in a sober and regular course of life, attending the ordinances of God, and being true and just in all their dealings; these most materially differ from the heathens mentioned ver. 1, because they believe in God, and attend the means of grace: they differ also essentially from the tax-gatherers mentioned in the same place, because they wrong no man, and are upright in their dealings. Therefore they cannot repent of the sins of a heathen, which they have not practised ; nor of the rapine of a tax-catherer, of 456 | ment, which he sees to be necessary. 41 Pet. ii. 10, 25. © Chap. v. 32. which they have never been guilty. As, therefore, these just persons are put in opposition to the taz- gatherers and heathens, we may at once see the scope and design of our Lerd’s words: these needed no repentance in comparison of the others, as not being guilty of their crimes. And as these belonged, by outward profession at least, to the flock of God, and were sincere and upright according to their light, they are considered as being in no danger of being Jost ; and as they fear God, and work righteousness accord- ing to their light, he will take care to make those farther discoveries to them, of the purity of his nature, the holiness of his law, and the necessity of the atone- See the case of Cornelius, Acts x. 1, &c. On this ground, the owner is represented as feeling more joy in conse- quence of finding one sheep that was Jost, there having been almost no hope of its recovery, than he feels at seeing ninety and nine still safe under his care. ‘‘ Men generally rejoice more over a small unexpected advan- tage, than over a much greater good to which they have been accustomed.” ‘There are some, and their opinion need not be hastily rejected, who imagine that by the ninety and nine just persons, our Lord means the angels—that they are in proportion to men, as ninety-nine are to one, and that the Lord takes more pleasure in the return and salvation of one sinner, than in the uninterrupted obedience of ninety-nine holy angels ; and that it was through his superior love to fallen man that he took upon him Avs nature, and not the nature of angels. I have met with the follow- ing weak objection to this: viz. “The text says just persons ; now, angels are not persons, therefore angels cannot be meant.” This is extremely foolish; there may be the person of an angel, as well as of a man; we allow persons even in the Godhead ; besides, the original word, δικαίοις, means simply just ones, and may be, with as much propriety, applied to angels as to men. Afterall, our Lord may refer to the Essenes, a sect among the Jews, in the time of our Lord who were strictly and conscientiously moral ; living 1 the utmost distance from both the hypocrisy anc pollu- tions of their countrymen. ‘These, when compared with the great mass of the Jews, needed no repentance. The reader may take his choice of these interpreta- tions, or make a better for himself. 1 have seex other methods of explaining these words: but they have appeared to me either too absurd or too impro- bable to merit partiealar notice. 1 Of the lost piece of money. re eo 8 § Either what woman having An. Olymp. ten f pieces of silver, if she lose = «prid piece, doth not light a candle, and sweep the house, and seek diligently till she find it ? 9 And when she hath found it, she calleth her friends and her neighbours together, say- ing, Rejoice with me; for I have found the piece which I had lost. 10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. 11 Ἵ And he said, a certain man had two sons: 12 And the younger of them said to his fa- CHAP. XV. Parable of the prodigal son. ther, Father, * give me the portion 4 i ΟΝ of goods that falleth to me. And he ii Oran. CCIL 1 divided unto them ἢ his living. eae 13 And not many days after, the younger son gathered all together, and took his journey into a far country, and there ‘ wasted his sub- stance with riotous living, 14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15 And he went and joined himself to a citizen of that country; and he sent him inte his fields to feed swine. 16 And he would fain have filled his belly Drachma, here translated a piece of silver, is the eighth part of an ounce, which cometh to sevenpence halfpenny, and is equal to the Roman penny; Matt. xviii. 28. s Deut. xxi. 16; Psalms xvii. 14; Proverbs xix. 13, 14, h Mark xii. 44. ——1 Psa. Ixxiii. 27; Proverbs xxix. 3; 1 Pete: iv. 3. Verse 8. Ten pieces of silver] Apaypac dexa, ten drachmas. [I think it always best to retain the names of these ancient coins, and to state their value in Eng- lish money. Every reader will naturally wish to know by what names such and such coins were called in the countries in which they were current. The Grecian drachma was worth about sevenpence three farthings of our money ; being about the same value as the Ro- man denarius. The drachma that was lost is also a very expressive emblem of a sinner who is estranged from God, and enslaved to habits of iniquity. The longer a piece of money is lost, the less probability is there of its being again found ; as it may not only lose its colour, and not be easily observed, but will continue to be more and more covered with dust and dirt: or its value may be vastly /essened by being so trampled on that a part of the substance, together with the image and super- scription, may be worn off. So the sinner sinks deeper and deeper into the impurities of sin, loses even his character among men, and gets the image and super- scription of his Maker defaced from his heart. He who wishes to find the image of God, which he has lost by sin, must attend to that word which will be a lantern to his steps, and receive that Spirit which is a light to the soul, to convince of sin, righteousness, and judg- ment. He must sweep the house—put away the evil of his doings; and seek diligently—use every mean of grace, and cry incessantly to God, till he restore to him the light of his countenance. Though parables of this kind must not be obliged to go on all fours, as it is termed; yet they afford many useful hints to preachers of the Gospel, by which they may edify their hearers. Only let all such take care not to force meanings on the words of Christ which are contrary to their gravity and majesty. Verse 12. Give me the portion of goods] It may seem strange that such a demand should be made, and that the parent should have acceded to it, when he knew that it was to minister to his debauches that his profligate son made the demand here specified. But the matter will appear plain, when it is considered, that it has heen an immemorial custom in the east for sons 1 to demand and receive their portion of the inheritance during their father’s lifetime ; and the parent, how- ever aware of the dissipated inclinations of the child, could not legally refuse to comply with the applica- tion. It appears indeed that the spirit of this law was to provide for the child in case of ill treatment by the father: yet the demand must first be acceded to, be- fore the matter could be legally inquired into ; and then, “if it was found that the father was irreproach- able in his character, and had given no just cause for the son to separate from him, in that case, the civil magistrate fined the son in two hundred puns of cow- ries.” See Code of Gentoo laws, pr. dise. p. 56; see also do. chap. ii. sec. 9, p. 81, 82; xxi. sec. 10, p. 301. Verse 13. Not many days after] He probably has- tened his departure for fear of the fine which he must have paid, and the reproach to which he must have been subjected, had the matter come before the civil magistrate. See above. Riotous living.) Zov ἀσωτως, in a course of life that led him to spend all: from a not, and caw 7 save. And this we are informed, ver. 30, was among har- lots; the readiest way in the world to exhaust the body, debase the mind, ruin the soul, and destroy the substance. Verse 14. A mighty famine in that land] As he was of a profligate turn of mind himself, it is likely he sought out a place where riot and excess were the ruling characteristics of the inhabitants; and, as pover- ty is the sure consequence of prodigality, it is no won- der that famine preyed on the whole country. Verse 15. To feed swine.| The basest and vilest of all employments; and, to a Jew, peculiarly degrad- ing. Shame, contempt, and distress are wedded to sin, and can never be divorced. No character could be meaner in the sight of a Jew than that of a swine- herd: and Herodotus informs us, that in Egypt they were not permitted to mingle with civil society, nor to appear in the worship of the gods, nor would the very dregs of the people have any matrimonial connections with them. Heron. lib. ii. cap. 47. Verse 16. With the husks] Κερατιων. 457 Bochart, 1 The prodigal returns to his father, A.M. 1083. with the husks that the swine did ak ip: eat; and no man gave unto him. 17 And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger ! 18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, 19 And am no more worthy to be called thy son: make me as one of thy hired servants. 20 And he arose, and came to his father. But * when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. ST. LUKE. who kindly recewes him. 21 And the son said unto him, 4,¥ 1083. Father, I have sinned against hea- An. Olymp. ~ CCII. 1. ven, | and in thy sight, and am no ————_ more worthy to be called thy son. 22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23 And bring hither the fatted calf, and kill it; and let us eat, and be merry: 24 ™ For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. 25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. k Acts 11. 39; Eph. ii. 13, 17——! Psa. li. 4. m Ver. 32; Eph. ii. 1; v. 14; Rev. iii. 1. think, has proved that κεράτια does not mean husks : to signify which the Greek botanical writers use the word λοβοι ; several examples of which he gives from Theophrastus. He shows, also, that the original word means the fruit of the ceratonia or charub tree, which grows plentifully in Syria. ‘This kind of pulse, Columella observes, was made use of to feed swine. See Bocuart, Mieroz. lib. ii. cap. lvi. col. 707-10. Verse 17. When he came to himself | A state of sin is represented in the sacred writings as a course of folly and madness ; and repentance is represented as a restoration to sound sense. See this fully ex- plained on Matt. iii. 2. 1 perish with hunger!) Or, I perish uere. 'ῶδε, here, is added by BDL, Syriac, all the Aradic and Persic, Coptic, Aithiopic, Gothic, Saxon, Vulgate, all the Jtala, and several of the fathers. Verse 18. Against heaven] Exc τὸν ovpavoy; that is, against God. The Jews often make use of this periphrasis in order to avoid mentioning the name of God, which they have ever treated with the utmost reverence. But some contend that it should be trans- lated, even unto heaven; a Hebraism for, I have sin- ned exceedingly—beyond all description. Verse 20. And kissed him.| Or, kissed him again and again; the proper import of κατεφιλησεν avtov. The father thus showed his great tenderness towards him, and his great affection for him. Verse 21. Make me as one of thy hired servants, is added here by several MSS. and versions; but it is evident this has been added, merely to make his con- duct agree with his resolution, ver. 19. But by this a very great beauty is lost: for the design of the in- spired penman is to show, not merely the depth of the profligate son’s repentance, and the sincerity of his conversion, but to show the great affection of the fa- ther, and his readiness to forgive his disobedient son. His tenderness of heart cannot wait till the son has made his confession ; his bowels yearn over him, and he cuts short his tale of contrition and self-reproach, by giving him the most plenary assurances of his par- doning love. Verse 22. Bring forth the best robe] Bring out 458 that chief garment, τὴν στολὴν τὴν πρωτην, the gar- ment which was laid by, to be used only on birth-days or festival times. Such as that which Rebecca had laid by for Esau, and which she put on Jacob when she made him personate his brother. See the notes on Gen. xxvil. 15. Put a ring on his hand| Giving a ring was in an- cient times a mark of honour and dignity. See Gen. xli. 42; 1 Kings xxi. 8; Esth. viii. 2; Dan. vi. 17; James ii. 2. Shoes on his feet] Formerly those who were capti- vated had their shoes taken off, Isa. xx. 1 ; and when they were restored to liberty their shoes were restor- ed. See 2 Chrou. xxviii. 15. In Bengal, shoes of a superior quality make one of the distinguishing parts of a person’s dress. Some of them cost as much as a hundred rupees a pair; £10 or £12. Reference is perhaps made here to some such costly shoes. It is the same among the Chinese: some very costly shoes and boots of that people are now before me. Verse 23. The fatted calf, and kill it] Θυσατε, Sa- crifice it. In ancient times the animals provided for public feasts were first sacrificed to God. The blood of the beast being poured out before God, by way of atonement for sin, the flesh was considered as conse- crated, and the guests were considered as feeding on Divine food. This custom is observed among the Asiaties to this day. Verse 24. Was dead] Lost to all good—given up to all evil. In this figurative sense the word is used by the best Greek writers. See many examples in Kypke. Verse 25. His elder son] Meaning probably persons of a regular moral life, who needed no repentance in comparison of the prodigal already described. In the field] Attending the concerns of the farm. He heard music| Συμφωνίας, a number of sounds mingled together, as in a concert. Dancing.| Χορων. But Le Clere denies that the word means dancing at all, as it properly means a chowr of singers. The symphony mentioned before may mean the musical instruments which accompanied the choirs of singers. 1 The elder brother upbraids his father. A. Μ. 4033. alla: ‘ pen τὸ 26 And he called one of the ser An, Olymp. vants, and asked what these things meant: 27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. 28 And he was ™ angry, and would not go in: therefore came his father out, and entreat- ed him. 29 And he answering said to his father, ° Lo, these many years do I serve thee, neither trans- CHAP. XV. The father vindicates his conduct ail - A.M. 4033, gressed I Ρ at any time thy com- 4,™ 4035 mandment; and yet thou never An. Olymp. ° ᾿ CCIL 1. gavest me a kid, that I might make ———_. merry with my friends : 30 But as soon as tlfis thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. 31 And he said unto him, 4 Son, thou ait ever with me, and all that I have is thine. 32 It was meet that we should make merry, and be glad; * for this thy brother was dead, and is alive again; and was lost, and is found. © Genesis © Matt. xx. 15; Acts xiii. 46; Romans xi. 28, 31. xxxi. 38, 41. Verse 28. He was angry] ‘This refers to the in- dignation of the scribes and Pharisees, mentioned ver. 1, 2. In every point of view, the anger of the old son was improper and unreasonable. He had already received λὲς part of the inheritance, see ver. 12, and his profligate brother had received no more than what was his just dividend. Besides, what the father had acquired since that division he had a right to dispose of as he pleased, even to give it all to one son; nor did the ancient customs of the Asiatic countries per- mit the other children to claim any share in such pro- perty thus disposed of. The following is an institute of the Gentoo daw on this subject: (Cope, chap. ii. sect. 9, p. 79: “If a father gives, by his own choice, land, houses, orchards, and the earning of his own in- dustry, to one of his sons, the other sons shall not re- ceive any share of it.” Besides, whatever property the father had acquired after the above division, the son or sons, as the prodigal in the text, could have no elaim at all on, according to another institute in the above Asiatic laws, see chap. ii. sect. ii. p. 85, but the father might divide it among those who remained with him : therefore is it said in the text, “ Son, thou art ALWAYs with me,and Aut that I have is rine,” ver. 31. Verse 29. Never—a kid] It is evident from ver. 12, that the father gave him his portion when his pro- fligate brother claimed his; for he divided his whole substance between them. And though he had not claim- ed it, so as to separate from, and live independently of, his father, yet he might have done so whenever he chose ; and therefore his complaining was both wndu- tiful and unjust. Verse 30. This thy son] Tris son of THINE— words expressive of supreme contempt : THIS son—he would not condescend to call him by his name, or to acknowledge him for his brother; and at the same time, bitterly reproaches his amiable father for his af- fectionate tenderness, and readiness to receive his once undutiful, but now penitent, child! For nim] Ihave marked those words in small ca- pttals which should be strongly accented in the pro- nunciation: this last word shows how supremely he despised his poor unfortunate brother. Verse 31. All that I have is thine.] See on ver. 28. Verse 32. This thy brother] Or, TH1s brother of ΤΗΙΝΕ. To awaken this ill-natured, angry, inhumane 1 P Matt. vi. 2; xv. 8; chap. xvi. 15; xviii. 11. AIsa.v.4; Matt. xx. 12.— Ver. 24; Psa. cxix. 176; Matt. xviii. 12. man to a proper sense of his duty, both to his parent and brother, this amiable father returns him his own unkind words, but in a widely different spirit. This son of mine to whom I show mercy is tTHy brother, to whom thou shouldst show bowels of tenderness and affection ; especially as he is no longer the person he was : he was dead in sin—he is guickened by the power of God: he was lost to thee, to me, to himself, and to our God; but now he is found: and he will be a com- fort to me, a help to thee, and a standing proof, to the honour of the Most High, that God receiveth sinners. This, as well as the two preceding parables, was de- signed to vindicate the conduct of our blessed Lord in receiving tax-gatherers and heathens ; and as the Jews, to whom it was addressed, could not but approve of the conduct of this benevolent father, and reprobate that of his elder son, so they could not but justify the conduct of Christ towards those outcasts of men, and, at least in the silence of their hearts, pass sentence of condemnation upon themselves. For the sublime, the beautiful, the pathetic, and the instructive, the history of Joseph in the Old Testament, and the parable of the prodigal son in the New, have no parallels either in sacred or profane history. Tue following reflections, taken chiefly from pious Quesnel, cannot fail making this incomparable parable still more instructive. Three points may be considered here: I. The de- grees of his fall. II. The degrees of his restoration ; and, III. The consequences of his conversion. . I. The prodigal son is the emblem of a sinner who refuses to depend on and be governed by the Lord. How dangerous is it for us to desire to be at our own disposal, to live in a state of independency, and to be our own governors! God cannot give to wretched man a greater proof of his wrath than to abandon him to the corruption of his own heart. Not many days, &c., ver. 13. The misery of a sin- ner has its degrees; and he soon arrives, step by step, at the highest pitch of his wretchedness. The first degree of his misery is, that he loses sight of God, and removes at a distance from him. There is a boundless distance between the love of God, and impure self-love ; and yet, strange to tell, we pass in a moment from the one to the other ! 459 Observations on the parable The second degree of a sinner’s misery is, that the love of God being no longer retained in the heart, car- nal love and impure desires necessarily enter in, reign there, and corrupt all his actions. The third degree is, that he squanders away all spiritual riches, and wastes the substance of his gra- cious Father in riot and debauch. When he had spent all, &c., ver. 14. The fourth degree of an apostate sinner’s misery is, that having forsaken God, and lost his grace and love, he can now find nothing but poverty, misery, and want. How empty is that soul which God does not fill! What a famine is there in that heart which is no longer nou- rished by the bread of life ! In this state, he joined himself—exoAdnSn, he ce- mented, closely united himself, and fervently cleaved to a citizen of that country, ver. 15. The fifth degree of a sinner’s misery is, that he ren- ders himself a slave to the devil, is made partaker of his nature, and incorporated into the infernal family. The farther a simmer goes from God, the nearer he comes to eternal ruin. The sixth degree of his misery is, that he soon finds by experience the hardship and rigour of his slavery. There is no master so cruel as the devil ; no yoke so heavy as that of si; and no slavery so mean and vile as for a man to be the drudge of his own carnal, shame- ful, and brutish passions. The seventh degree of a sinner’s misery is, that he has an insatiable hunger and thirst after happiness ; and as this can be had only in God, and he seeks it in the creature, his misery must be extreme. He desired to fill his belly with the husks, ver. 16. The pleasures of sense and appetite are the pleasures of swine, and to such creatures is he resembled who has frequent recourse to them, 2 Pet. ii. 22. 11. Let us observe, in the next place, the several degrees of a sinner’s conversion and salvation. The first is, he begins to know and feel his misery, the guilt of his conscience, and the corruption of his heart. He comes to himself, beeause the Spirit of God Jirst comes to him, ver. 17. The second is, that he resolves to forsake sin and all the occasions of it; and firmly purposes in his soul to return immediately to his God. J will arise, &e., ver. 18. The third is, when, under the influence of the spirit of faith, he is enabled to look towards God as a com- passionate and tender-hearted father. I will arise and go to my father. The fourth is, when he makes confession of his sin, and feels himself utterly unworthy of all God’s fa- vours, ver. 19. The fifth is, when he comes in the spirit of obedi- ence, determined through grace to submit to the au- thority of God ; and to take his word for the rule of all his actions, and his Spirit for the guide of all his affections and desires. The sixth is, his putting his holy resolutions into 460 ST. LUKE. of the prodigal son practice without delay; using the light and power already mercifully restored to him, and seeking God in his appointed ways. And he arose and came, &c., ver. 20. The seventh is, God tenderly receives him with the kiss of peace and love, blots out all his sins, and re- stores him to, and reinstates him in, the heavenly fa- mily. His father—fell on his neck, and kissed him, ib. The erghth is, his being clothed with holiness, united to God, married as it were to Christ Jesus, 2 Cor. xi. 2, and having his feet shod with the shoes of the pre- paration of the Gospel of peace, Eph. vi. 15, so that he may run the ways of God’s commandments with alacrity and joy. Bring the best robe—put a ring— and shoes, &c., ver. 22. Ill. The consequences of the sinner’s restoration to the favour and image of God are, first, the sacrifice of thanksgiving is offered to God in his behalf ; he en- ters into a covenant with his Maker, and feasts on the fatness of the house of the Most High. Secondly, ‘The whole heavenly family are called upon to share in the general joy; the Church above and the Church below both triumph ; for there is joy (peculiar joy) in the presence of the angels of God over one sinner that repenteth. See ver. 10. Thirdly, God publicly acknowledges him for his son, not only by enabling him to abstain from every appearance of evil, but to walk before him in newness of life, ver. 24. The tender-hearted father repeats these words at ver. 32, to show more particularly that the soul is dead when separated from God; and that it can only be said to be alive when united to him through the Son of his love. A Christian’s sin is a brother’s death; and in proportion to our concern for this will our joy be at his restoration to spiritual life. Let us have a brotherly heart towards our brethren, as God has that of a father towards his children, and seems to be afflicted at their Joss, and to rejoice at their being found again, as if they were necessary to his happiness, In this parable, the younger profligate son may re- present the Gentile world; and the elder son, who so long served his father, ver. 29, the Jewish people. The anger of the elder son explains itself at once— it means the indignation evidenced by the Jews at the Gentiles being received into the favour of God, and made, with them, fellow heirs of the kingdom of heaven. It may also be remarked, that those who were since called Jews and Gentiles, were at first one family, and children of the same father: that the descendants of Ham and Japhet, from whom the principal part of the Gentile world was formed, were, in their progenitors, of the primitive great family, but had afterwards fallen off from the true religion: and that the parable of the prodigal son may well represent the conversion of the Gentile world, in order that, in the fulness of time, both Jews and Gentiles may become one fold, urder one Shepherd and Bishop of all souls. 1 The parable of CHAP. XVI. the unjust steward CHAPTER XVI. The parable of the unjust steward, 1-8. offence, 14. divorce, 18. 5 rt ND he said also unto his dis- An. Olymp. ciples, There was ἃ certain ἘΠῚ 1.) : ————— rich man, which had a steward; “and the same was accused unto him that he had wasted his goods. 2 And he called him, "and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. 3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. aGen. xvill. 20. » Psa. 1. 10; Eccles. xii. 14. ©The word Batus in the original containeth nine gallons three quarts ; NOTES ON CHAP. XVI. Verse 1. A steward] οἰκονομος, from οἰκὸς, a house, or οἰκία, a family, and νέμω, I administer ; one who superintends domestic concerns, and ministers to the support of the family, having the products of the field, business, &e., put into his hands for this very purpose. See on chap. viii. 3. There is a parable very like this in Rab. Dav. Kimchi’s comment on Isaiah, chap. xl. 21: “The whole world may be considered as a house builded up : heaven is its roof; the stars its lamps ; and the fruits of the earth, the table spread. The owner and build- er of this house is the holy blessed God; and man is the steward, into whose hands all the dusiness of the house is committed. If he considers in his heart that the master of the house is always over him, and keeps his eye upon his work ; and if, in consequence, he act wisely, he shall find favour in the eyes of the master of the house: but if the master find wickedness in him, he will remove him, 1n7:p) {2 min pakidato, from hisstewarpsuirp. The foolish steward doth not think of this: for as his eyes do not see the master of the house, he saith in his heart, “1 will eat and drink what 1 find in this house, and will take my pleasure in it ; nor shall I be careful whether there be a Lord over this house or not.’ When the Lord of the house marks this, he will come and expel him from the house, speedily and with great anger. Therefore it is written, He bringeth the princes to nothing.” As is usual, our Lord has greatly improved this parable, and made 1 in every circumstance more striking and im- pressive. Both ia the Jewish and Christian edition, it has great beauties. Wasted his goods.| Had been profuse and profli- gate ; and had embezzled his master’s substance. Verse 2. Give an account of thy, ὅς. Produce thy books of receipts and disbursements, that I may see whether the accusation against thee be true or 1 Christ applies this to his hearers, 9-13. Our Lord reproves them, and shows the immutability of the law, 15-17. The story of the rich man and the beggar, commonly called Dives and Lazarus, 19-31. The Pharisees take Counsels against 4 I am resolved what to do, that, 4, M4033. when I am put out of the steward- fo en ship, they may receive me into their = houses. 5 So he called every one of his lord’s debt- ors unto him, and said unto the first, How much owest thou unto my lord? 6 And he said, A hundred © measures of oil And he said unto him, Take thy bill, and sit down quickly, and write fifty, 7 Then said he to another, And how much owest thou? And he said, A hundred ‘measures of wheat. And he said untc see Ezek. xlv. 10, 11,14 The word here interpreted a measure, in the original containeth about fourteen bushels and a pottle false. The original may be translated, Give up the business, tov Aoyov, of the stewardship. Verse 3. J cannot dig) He could not submit tc become a common day-labourer, which was both a se- vere and base employment: To beg I am ashamed. And as these were the only honest ways left him to procure a morsel of bread, and he would not submit to either, he found he must continue the system of knavery, in order to provide for his idleness and Juxu- ry, or else starve. Wo to the man who gets his bread in this way! The curse of the Lord must be on his head, and on his heart; in his basket, and in his store. Verse 4. They may receive me] That is, the debt- ors and tenants, who paid their debts and rents, not in money, but in Aind ; such as wheat, oil, and other pro- duce of their lands. Verse 6. A hundred measures of oil.) ‘Exazov βατους, A hundred baths. The n2 bath was the larg- est measure of capacity among the Hebrews, except the homer, of which it was the tenth part: see Ezek xlv. 11, 14. It is equal to the ephah, i. 6. to seven gallons and a half of our measure. Take thy bill), Thy accompt—ro γραμμα. The wriling in which the debt was specified, together with the obligation to pay so much, at such and such times. This appears to have been in the hand-writing of the debtor, and probably signed by the steward: and this precluded imposition on each part. To prevent all appearance of forgery in this case, he is desired to write it over again, and to cancel the old engagement. Tn carrying on a running account with a tradesman, it is common among the Hindoos for the buyer to receive from the hands of the seller a daily account of the things received ; and according to this account, writ- ten on a slip of paper, and which remains in the hands of the buyer, the person is paid. Verse 7. A hundred measures of wheat.] Ἕκατον 461 The parable of A.M. 4033, 3 ᾿ Point him, Take = pa: fourscore. a 8 And the lord commended the unjust steward, because he had done wisely : for the children of this world are, in their ge- neration, wiser than ὁ the children of light. thy bill, and write ST. LUKE. the unjust stewara. 9 And I say unto you, f Make to ἀν δ, 4033. yourselves friends of the £ mammon ane cola of unrighteousness: that, when ye fail, they may receive you into everlasting habitations. 10 © He that is faithful in that which is least, « John xii. 36; Eph. v. 8; 1 Thess. v. 5 Dan. iv. 27; Matt. vi. 19; xix. 21; chap. xi. 41; 1 Tim. vi. 17, 18, 19. & Or, riches. Matt. xxv. 21; chap. xix. 17. κηρους, a hundred cors. Kopoc, from the Hebrew 73 cor, was the largest measure of capacity among the Hebrews, whether for solids or liquids. As the bath was equal to the ephah, so the cor was equal to the homer. It contained about seventy-five gallons and five pints English. For the same reason for which I preserve the names of the ancient coins, 1 preserve the names of the ancient measures. What idea can a mere English reader have of the word measure in this and the preceding verse, when the original words are not only totally different, but the quantity is as seven to seventy-five? The original terms should be immediately inserted in the text, and the contents in- serted in the margin. The present marginal reading is incorrect. I follow Bishop Cumberland’s weights and measures. See on chap. xv. 8. in the preceding relation, I have no doubt our Lord alluded to a custom frequent in the Asiatic countries : a custom which still prevails, as the following account, taken from Capt. Hadley’s Hindostan Dialogues, suffi- ciently proves. A person thus addresses the captain: * Your Sirkar’s deputy, whilst his master was gone to Caleutta, established a court of justice. “ Having searched for a good many debtors and their ereditors, he learned the accounts of their bonds. “« He then made an agreement with them to get the bonds out of the bondsmen’s hands for half the debt, if they would give him one fourth. “ Thus, any debtor for a hundred rupees, having given fifty to the creditor, and twenty-five to this knave, got his bond for seventy-five rupees. “ Having seized and flogged 125 bondholders, he has in this manner determined their loans, and he has done this business in your name.” Hadley’s Gram. Dialogues, p. 79. 5th edit. 1801. Verse 5. The lord commended] Viz. the master of this unjust steward. He spoke highly of the ad- dress and cunning of his iniquitous servant. He had, on his own principles, made a very prudent provision for his support; but his master no more approved of his conduct in this, than he did in his wasting his sub- stance defore. From the ambiguous and improper manner in which this is expressed in the common English translation, it has been supposed that our jlessed Lord commended the conduct of this wicked ! : but the word κυρίος, there translated lord, sim- ply means the master of the unjust steward. The children of this world] Such as mind worldly things only, without regarding God or their souls. A phrase by which the Jews always designate the Gentiles. Children of light.| Such as are illuminated by the | Spirit of God, 462 as they may sudserve the great purposes of their sal vation, and become the instruments of good to others. But ordinarily the former evidence more carefulness and prudence, in providing for the support and comfort of this life, than the Jatter do in providing for another world. Verse 9. The mammon of unrighteotsness| Μα- μωνα της adiKcac—literally, the mammon, or riches, of injustice. Riches promise mucH, and perform No- THING : they excite hope and confidence, and deceive both : in making a man depend on them for happiness, they vob him of the salvation of God and of eternal glory. For these reasons, they are represented as unjust and deceitful. See the note on Matt. vi. 24, where this is more particularly explained. It is evi- dent that this must be the meaning of the words, be- cause the false or deceitful riches, here, are put in op- position to the true riches, ver. 11; i. 6. those Divine graces and blessings which promise all good, and give what they promise ; never deceiving the expectation of any man. To insinuate that, if a man have ac- quired riches by unjust means, he is to sanctify them, and provide himself a passport to the kingdom of God, by giving them to the poor, is a most horrid and blas- phemous perversion of our Lord’s words. ΠῚ gotten gain must be restored to the proper owners: if they are dead, then to their successors. When ye fail] That is, when ye die. The Sep- tuagint use the word exAevzerv in this very sense, Jer. xlii. 17, 22. See the note on Gen. xxv. 8. So does Josephus, War, chap. iv. 1, 9. They may receive you] That is, say some, the angels. Others, the poor whom ye have relieved will welcome you into glory. It does not appear that the poor are meant: 1. Because those who have relieved them may die a long time before them ; and therefore they could not be in heaven to receive them on their arrival. 2. Many poor persons may be relieved, who will live and die in their sins, and consequently never enter into heaven themselves. The expression seems to be a mere Hebraism:—they may receive you, for ye shall be received; i. 6. God shall admit you, if you make a faithful use of his gifts and graces. He who does not make a faithful use of whet he has received from his Maker has no reason to hope for eternal feli- city. See Matt. xxv. 33; and, for similar Hebraisms, consult in the original, chap. vi. 38; xii. 20; Rev. xii. Gin mvie 1. Verse 10. He that is faithful in that which is least, &c.] He who has the genuine principles of fidelity in him will make a point of conscience of carefully at- tending to even the smallest things; and it is by ha- and regard worldly things only as far | bituating himself to act uprightly in Midile things that 1 No man can serve two masters. A M- 4033. js faithful also in much: and he An Cee that is unjust in the least, is unjust “also in much. 11 If therefore ye have not been faithful in the unrighteous ‘ mammon, who will commit to your trust the true riches 7 12 And if ye have not been faithful in that which is another man’s, who shall give you that which is your own ? 13 * No servant can serve two masters: for either he will hate the one and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and mammon. 14 And the Pharisees also, ! who were co- i Or, riches —* Matt. vi. 24—! Matt. xxiii. 14—™ Chap. x. 29. © Psa. vii. 9. 9] Sam. xvi. 7.—P Matt. iv. 17; xi. 12,13; Luke CHAP. XVI. The Pharisees reprovea A. M. 4033. and "5.20, An. Olymp. CCIL 1. vetous, heard all these things ; they derided him. 15 And he said unto them, Ye are they which ™ justify yourselves before men ; but "God knoweth your hearts; for ° thet which is highly esteemed among men is abo- mination in the sight of God. 16 » The law and the prophets were until John: since that time, the kingdom of God is preached, and every man presseth into it. 17 1 And it is easier for heaven and earth to pass, than one tittle of the law to fail. 18 * Whosoever putteth away his wife, and marrieth another, committeth adultery; and vii. 29. 4 Psa. cil. 26,27; Isa. xl. 8; 1i.6; Matt. v.18; 1 Pet. i, 25.——" Matt. v. 32; xix. 9; Mark x. 11; 1 Cor. vii. 10, 11. he acquires the gracious habit of acting with propriety fidelity, honour, and conscience, in matters of the greatest concern. On the contrary, he who does not act uprightly in smald matters will seldom feel himself bound to pay much attention to the dictates of honour and conscience, in cases of high importance. Can we reasonably expect that a man who is continually falling by little things has power to resist temptations io great evils 2 Verse 12. That which is another man’s] Or rather another's, τῷ αλλοτρίῳ. That is, worldly riches, call- ed another’s: 1. Because they belong to God, and he has not designed that they should be any man’s portion. 2. Because they are continually changing their pos- sessors, being in the way of commerce, and in provi- dence going from one to another. This property of worldly goods is often referred to by both sacred and profane writers. See a fine passage in Horace, Sat. l. ii. s. 2. v. 129. Nam propria telluris herum natura neque illum, Nec me, nec quemquam statuit. Nature will no perpetual heir assign, Nor make the farm his property, or mime. Francis. And the following in one of our own poets :— * Who steals my purse steals trash; 5 something, nothing ; *Twas mine, °tis his, and has been slave to shou- sands.” That which is your own ἢ Grace and glory, which God has particularly designed for you; which are the only proper satisfying portion for the soul ; and which no man can enjoy in their plenitude, unless he be faith- ful to the first small motions and influences of the Divine Spirit. Verse 13. No servant can serve two masters] The heart will be either wholly taken up with God, or wholly engrossed with the world. See on Matt. “4. 24s Verse 14. They derided him] Or rather, They treated him with the utmost contempt. So we may trausiate the original words εξεμυκτηριζον αὐτὸν, which literaliy signifies, in lum emunxerunt—but must not 1 be translated into English, unless, to come a little near it, we say, éhey turned up their noses at him ;— and why? Because they were lovers of money, and he showed them that all such were im danger of per- dition. As they were wedded to ‘his life, and not con- cerned for the odher, they considered him one of the most absurd and foolish of men, and worthy only of the most sovereign contempt, because he taught that spiritual and eternal things should be preferred before the riches of the universe. And how many thousands are there of the very same sentiment to the present day ! Verse 15. Ye—yustify yourselves] Ye declare yourselves to be just. Ye endeavour to make it appear to men that ye can still feel an insatiable thirst after the present world, and yet secure the blessings of ano- ther ; that ye can reconcile God and mammon,—and serve two masters with equal zeal and affection; but God knoweth your hearts——and he knoweth that ye are alive to the world, and dead to God and goodness. Therefore, howsoever ye may be esteemed among men, ye are an abomination before him. Sce the note on chap. vil. 29. ς Verse 16. The law and the prophets were until John| The law and the prophets continued to be the sole teachers till John came, who first began to pro- claim the glad tidings of the kingdom of God: and now, he who wishes to be made a partaker of the blessings of that kingdom must rush speedily into it ; as there will be but a short time before an utter de- struction shall fall upon this ungodly race. They who wish to be saved must imitate those who take a cily by storm—rush into it, without delay, as the Romans are about to do into Jerusalem. See also on Matt. xi. 12. Verse 17. For heaven and earth to pass] See on Matt. v. 17, 18. Verse 18. Putieth away (or divorceth) his wife] See on Matt. v. 31, 32; xix. 9, 10; Mark x. 12, where the question concerning divorce is considered at large. These verses, from the 13th to the 18th inclusive, appear to be part of our Lord’s sermon or the mount; and stand in a much better connection 463 The rich mar, ‘A. Μ. 4033. ;: ; Aon bo, whosoever marrieth her that is put An, Olymp. away from her husband, committeth SS aililteny 19 §| There was a certain rich man, § which was clothed in purple and fine linen, and fared sumptuously every day ; 5 Prov. xxxi. 22; 1 Mac. x. 62; 1 Pet. iii. 3, 4. ST. LUKE. and Lazarus 20 And there was a ‘certain 4,™. 408s. beggar named Lazarus, which was An. Olymp. : : CCI. 1. laid at his gate, full of sores, —— 21 And desiring to be fed with the crumbs which fell from the rich man’s table: more- over the dogs came and licked his sores. t Job ii. 7; Eccl. ix. 2; Acts iii. 2; 1 Pet. iv. 17. there than they do here; unless we suppose our Lord delivered the same discourse at different times and places, which is very probable. Verse 19. There was a certain rich man] In the Scholia of some MSS. the name of this person is said to be Ninive. This account of the rich man and La- zarus is either a parable or a real history. If it be a parable, it is what may be: if it be a history, it is that which has been. Wither a man may live as is here described, and go to perdition when he dies; or, some have lived in this way, and are now suffering the torments of an eternal fire. The account is equally instructive in whichsoever of these lights it is viewed. Let us carefully observe all the circumstances offered here to our notice, and we shall see—I. The crime of this man; and II. His ΡΟυΝΙΒΗΜΕΝΤ. 1. There was a certain rich man in Jerusalem. Provided this be a real history, there is no doubt our Lord could have mentioned his name; but, as this might have given great offence, he chose to suppress it. His being rich is, in Christ’s account, the first part of his sz. To this circumstance our Lord adds nothing : he does not say that he was born to a large estate ; or that he acquired one by improper methods; or that he was haughty or insolent in the possession of it. Yet here is the first degree of his reprobation —he got all he could, and kept all to himself. 2. He was clothed with purple and fine linen. Pur- ple was a very precious and costly stuff; but our Lord does not say that in the use of it he exceeded the bounds of his income, nor of his rank in life; nor is it said that he used his superb dress to be an agent to his crimes, by corrupting the hearts of others. Yet our Lord lays this down as a second cause of his perdition. 3. He fared sumptuously every day. Now let it be observed that the Jaw of Moses, under which this man lived, forbade nothing on this point, but eacess in eating and drinking; indeed, it seems as if a person was authorized to taste the sweets of an abundance, which that law promised as a reward of fidelity. Be- sides, this rich man is not accused of having eaten food which was prohibited by the law, or of having neglected the abstinences and fasts prescribed by it. It is true, he is said to have feasted sumptuously every day; but our Lord does not intimate that this was carried to excess, or that it ministered to de- bauch. He is not accused of licentious discourse, of gaming, of frequenting any thing like our modern plays, balls, masquerades, or other impure and un- holy assemblies; of speaking an irreverent word against Divine revelation, or the ordinances of God. In a word, his probity is not attacked, nor is he ac- cused of any of those crimes which pervert the soul 464 or injure civil society. As Christ has described this man, does he appear culpable? What are his crimes? Why, 1. He was rich. 2. He was finely clothed. And 3. He feasted well. No other evil is spoken of him. In comparison of thousands, he was not only blameless, but he was a virtuous man. 4. But it is intimated by many that “he was an uncharitable, hard-hearted, unfeeling wretch.” Yet of this there is not a word spoken by Christ. Let us consider all the circumstances, and we shall see that our blessed Lord has not represented this man as a monster of inhumanity, but merely as an indolent man, who sought and had his portion in this life, and was not at all concerned about another. Therefore we do not find that when Abraham ad- dressed him on the cause of his reprobation, ver. 25. that he reproached him with hard-heartedness, saying, «Lazarus was hungry, and thou gavest him no meat ; he was thirsty, and thou gavest him no drink, το. ;” but he said simply, Son, remember that thow didst receive thy good things in thy lifetime, ver. 25.— “Thou hast sought thy consolation upon the earth, thou hast borne no cross, mortified no desire of the flesh, received not the salvation God had provided for thee ; thou didst not belong to the people of God upon earth, and thou canst not dwell with them in glory.” There are few who consider that it is a crime for those called Christians to live without Christ, when their lives are not stained with transgression. If Christianity only required men to live without gross outward sin, paganism could furnish us with many bright examples of this sort. But the religion of Christ requires a conformity, not only in a man’s con- duct, to the principles of the Gospel; but also a ¢on- formity in his heart to the spirit and mind of Christ. Verse 20. There was acertain begger named Laza- rus| His name is mentioned, because his character was good, and his end glorious ; and because it is the purpose of God that the righteous shall be had in ever- lasting remembrance. Lazarus, 317 is a contraction of the word ἬΝ Eliezar, which signifies the help or assistance of God—a name properly given to a man who was both poor and afflicted, and had no help but that which came from heaven. Verse 21. And deswing to be fed with the crumbs] And it is likely this desire was complied with, for it is not intimated that he spurned away the poor man from the gate, or that his suit was rejected. And as we find, ver. 24, that the rich man desired that Lazarus should be sent with a little water to him, it is a strong intimation that he considered him under some kind of obligation to him; for, had he refused him a few crumbs in his lifetime, it is not reasonable to suppose 1 The rich man A. M. 4033. M4003. 22 And it came to pass, that the An. Oiymp. beggar died, and was carried by the ἐς τωρ angels into Abraham’s bosom: the tich man also died, and was buried; 23 And in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom: u Zech. xiv. 12. ¥ 158, Ixvi. 24; Mark ix. 44, &e. CHAP. and Lazarus. XVI. 24 And he cried and said, Father 4,™, 1089. Abraham, have mercy on me, and An. ee. κ᾿ COIL i. send Lazarus, that he may dip the tip of his finger in water, and ἃ cool my tongue ; for I Yam tormented in this flame. 25 But Abraham said, Son, * remember that thou in thy lifetime receivedst thy good things, w Job xxi. 13; chap. vi. 24, that he would now have requested such a favour from him; nor does Abraham glance at any such uncharit- able conduct on the part of the rich man. We may now observe, II. In what the punishment of this man consisted. 1. Lazarus dies and is carried into Abraham’s bosom. By the phrase, Abraham's bosom, an allusion is made to the custom at Jewish feasts, when three persons re- clining on their left elbows on a couch, the person whose head came near the breast of the other, was said to lie in his bosom. So it is said of the beloved dis- ciple, John xiii. 25. Abraham's bosom was a phrase used among the Jews to signify the paradise of God. See Josephus’s account of the Maccabees, chap. xiii. Verse 22. The rich man also died, and was buried] There is no mention of this latter circumstance in the case of Lazarus; he was buried, no doubt—necessity required this: but he had the burial of a pauper, while the pomp and pride of the other followed him to the tomb. But what a difference in these burials, if we take in the reading of my old MS. Bree, which is sup- ported by several versions : fovrsothe the riche man ἴ5 Deed: anv is buried in Helle. And this is also the read- ing of the Anglo-saxon, 4 p@y on helle gebypged, and was tn hell buried. In some MSS. the point has been wanting after evad7, he was buried; and the following «at, and, removed and set before ἐπάρας, he lifted up: so that the passage reads thus: The rich man died also, and was buried in hell ; and lifting up his eyes, being in torment, he saw, &c. But let us view the circumstances of this man’s punishment. Searcely had he entered the place of his punish- ment, when he lifted up his eyes on high; and what must his surprise be, to see himself separated from God, and to feel himself tormented in that flame ! Neither himself, nor friends, ever suspected that the way in which he walked could have led to such a per- dition. 1. And seeth Abraham afar off, and Lazarus in his bosom, ver. 23. He sees Lazarus clothed with glory and immortality—this is the first circumstance in his punishment. What a contrast! What a desire does he feel to resemble him, and what rage and despair be- cause he is not like him! We may safely conclude that the view which damned souls have, in the gulf of per- dition, of the happiness of the blessed, and the con- viction that they themselves might have eternally enjoyed this felicity, from which, through their own fault, they are eternally excluded, will form no mean part of the punishment. of the lost. 2. The presence of a good to which they never had any right, and of which they are now deprived, affects the miserable less than the presence of that to which | Vou. 1. € 301} they had a right, and of which they are now deprived. Even in hell, a damned spirit must αὐλοῦ the evil by which he is tormented, and desire that good that would free him from his torment. If a lost soul could be re- conciled to its torment, and to its situation, then, of course, its punishment must cease to be such. An eternal desire to escape from evil, and an eternal de sire to be united with the supreme good, the gratifica- tion of which is for ever impossible, must make a second circumstance in the misery of the lost. 3. Son, remember that thou in thy lifetime receiv- edst thy good things, ver. 25. The remembrance of the good things possessed in life, and now to be en- joyed no more for ever, together with the remembrance of grace offered or abused, will form a third cireum- stance in the perdition of the ungodly. Son, remem- ber that thou in thy lifetime, &c. 4. The torments which a soul endures in the hell of fire will form, through all eternity, a continual pre- sent source of indescribable wo. Actual torment in the flames of the bottomless pit forms a fourth circum- stance in the punishment of the lost. J am tormented in this flame, ver. 24. 5. The known impossibility of ever escaping from this place of torment, or to have any alleviation of one’s misery in it, forms a fifth circumstance in the punish- ment of ungodly men. Besides all this, between us and you there is a great guif, ver. 26. The eternal purpose of God, formed on the principles of eternal reason, separates the persons, and the places of abode, of the righteous and the wicked, so that there can be no intercourse : They who wish to pass over hence to you, cannot; neither can they pass over, who would come from you hither. A happy spirit eannot go from heaven to alleviate their miseries ; nor can any of them escape from the place of their confinement, to enter among the blessed. There may be a discovery from hell of the paradise of the blessed; but there can be no intercourse nor connection. 6. The iniquitous conduct of relatives and friends, who have been perverted by the bad example of those who are lost, is a source of present punishment to them ; and if they come also to the same place of tor- ment, must be, to those who were the instruments of bringing them thither, an eternal source of anguish Send Lazarus to my father’s family, for I have five brothers, that he may earnestly testify (διαμαρτυρηται) to them, that they come not to this place of torment. These brothers had probably been influenced by his example to content themselves with an earthly portion, and to neglect their immortal souls. Those who have been instruments of bringing others into hell shall suf- fer the deeper perdition on that account. 465 The rich man iis, el and likewise Lazarus evil things : oe Olymp. but now he is comforted, and thou art tormented. 26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot ; neither can they pass to us, that would come from thence. 27 Then he said, I pray thee therefore, fa- ther, that thou wouldest send him to my father’s house : «Isa. vill. 20; xxxiv. 16; John v.39, 45; Acts xv. 21; xvii. 11. ST. LUKE. and Lazarus. 28 For I have five brethren; that rina he may testify unto them, lest they An. Oban also come into this place of torment. = 29 Abraham saith unto him, * They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31 And he said unto him, ff they hear not Moses and the prophets, ¥ neither will they be persuaded, though one rose from the dead. “ y John xii. 10, 11. Verse 29. They have Moses and the prophets| This plainly supposes they were all Jewish believers : they had these writings in their hands, but they did not per- mit them to influence their lives. Verse 30. If one went to them from the dead, &c.] Many are desirous to see an inhabitant of the other world, and converse with him, in order to know what passes there. Make way! Here is a damned soul, which Jesus Christ has evoked from the hell of fire ! Hear him! Hear him tell of his torments! Hear him utter his regrets! ‘“ But we cannot see him.” No: God has, in his merey, spared you for the present this pun- ishment. How could you bear the sight of this damned spirit? Your very nature would fail at the appearance. Jesus keeps him as it were behind the curtain, and holds a conversation with him in your hearing, which you have neither faith nor courage sufficient to hold with him yourselves. Verse 31. If they hear not Moses, &c.| This an- swer of Abraham contains two remarkable propositions. 1. That the sacred writings contain such proofs of a Divine origin, that though all the dead were to arise, to convince an unbeliever of the truths therein declar- ed, the conviction could not be greater, nor the proof more evident, of the divinity and truth of these sacred records, than that which themselves afford. 2. That to escape eternal perdition, and get at last into eternal slory, a man is to receive the testimonies of God, and to walk according to their dictates. And these two things show the sufficiency and perfection of the sacred writings. What influence could the personal appear- ance of a spirit have on an unbelieving and corrupted heart? None, except to terrify it for the moment, and afterwards to leave it ten thousand reasons for wncer- tainty and doubt. Christ caused this to be exemplifi- ed, in the most literal manner, by raising Lazarus from the dead. And did this convince the unbeliey- ing Jews? No. They were so much the more en- raged ; and from that moment conspired both the death of Lazarus and of Christ! Faith is satisfied with such proofs as God is pleased to afford! Infidelity never nas enow. See a Sermon on this subject, by the author of this work. 466 grace: To make the parable of the wnjust steward still more profitable, let every man consider :— 1. That God is his master, and the author of all the good he enjoys, whether it be spiritual or temporal. 2. That every man is only a steward, not a pro- prietor of those things. 3. That all must give an account to God, how they have used or abused the blessings with which they have been entrusted. 4. That the goods which God has entrusted to our care are goods of body and soul: goods of nature and of birth and education: His word, Spiril, and ordinances: goods of life, health, genius, strength, dignity, riches; and even poverty itself is often a blessing from the hand of God. 5. That all these may be improved to God’s honour, our good, and our neighbour’s edification and comfort. 6. That the time is coming in which we shall be called to an account before God, concerning the use we have made of the good things with which he has entrusted us. 7. That we may, even now, be accused before our Maker, of the awful crime of wasting our Lord’s substance. 8. That if this crime can he proved against us, we are in immediate danger of being deprived of all the blessings which we have thus abused, and of being separated from God and the glory of his power for ever. 9. That on hearing of the danger to which we are exposed, though we cannot dig to purchase salvation, yet we must beg, incessantly beg, at the throne of grace for merey to pardon all that is past. 10. That not a moment is to be lost: the arrest of death may have gone out against us; and this very night—hour—minute, our souls may be required of us. Let us therefore learn wisdom from the prudent des- patch which a worldly-minded man would use to retrieve his ruinous circumstances; and watch and pray, and use the little spark of the Divine light which yet remains, but which is ready to die, that we may escape the gulf of perdition, and obtain some humble place in the heaven of glory. Our wants are pressing ; God calls loudly ; and eternity is at hand! ( 30* ) Directions concerning CHAP. XVII. forgiveness of mjuries CHAPTER XVII. Christ teaches the necessity of avoiding offences, 1, 2. cacy of faith, 5, 6. lepers, 11-19. No man by his services or obedience can profit his Maker, 7-10. The Pharisees inquire when the kingdom of God shall commence ; Christ answers them, How to treat an offending brother, 3,4. The effi He cleanses ten and corrects their improper views of the subject, 20-37. tke TTHEN said he unto the disciples, An. Olymp. “It is impossible but that of- CCI. 1. } “ fences will come: but wo unto him, through whom they come ! 2 It were better for him that a mill-stone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. 3 Ἵ Take heed to yourselves: ἢ If thy bro- ther trespass against thee, ° rebuke him; and if he repent, forgive him. 4 And if he trespass against thee seven times in a day, and seven times ina day return again to thee, saying, I repent; thou shalt forgive him. 5 Ἵ And the apostles said unto the Lord, Increase our faith. a Matt. xviii. 6, 7; Mark ix. 42; 1 Cor. xi. 19—— Matt. xviii. 5, NOTES ON CHAP. XVII. Verse 1. It is impossible but that offences will come] Such is the corrupt state of the human heart that, notwithstanding all the influences of grace, and the promises of glory, men will continue to sin against God; and his justice must continue to punish. See on Matt. xviii. 6. Verse 2. A mill-stone] That drowning a person with a stone tied about the neck was an ancient mode of punishment, see proved in the note on Matt. xviii. 6, 7, to which let the following be added. To have a mill-stone hanged about the neck, was a common pro- verb. “Samuel saith, A man may marry, and after that addict himself to the study of the law. Rab. Jochanan saith, No: shall he addict himself to the study of the law with a mill-stone about his neck ?” The place in Aristophanes, to which the reader is referred in the note on Matt. xviii. 6, is the following :-— Apap μετεωρον εἰς to BapaSpov euBaro, Ex tov λαρυγγος ἐκκρεμασας ὑπερβοδλον. “Lifting him up into the air, I will plunge him into the deep: a great stone being hung about his neck.” Aristoph. in Equit. ver. 1359. Verses 3, 4. If thy brother trespass] See the notes on Matt. xviii. 21, 22. Verse 5. Increase our faith.] This work of pardon- ing every offence of every man, and that continually, seemed so difficult, even to the disciples themselves, that they saw, without an extraordinary degree of faith, they should never be able to keep this command. But some think that this and what follows relate to what Matthew has mentioned, chap xvii. 19, 20. 1 6 *And the Lord said, If ye prin had faith as a grain of mustard seed, a ee ye might say unto this sycamine ἘΞ tree, Be thou plucked up by the root, and be thou planted in the sea ; and it should obey you. 7 But which of you, having a servant plough ing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat ? 8 And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, ὁ and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink ? 9 Doth he thank that servant. because he did the things that were commanded him? 1 trow not. 10 So likewise ye, when ye shall have done © Lev. xix. 17; Prov. xvii. 10; James v.19. ἃ Matt. xvii. 20; xxi. 21; Mark ix. 23; xi. 23. il © Chap. xii. 37. Verse 6. As a grain of mustard seed] A faith that increases and thrives as that is described to do, Matt. xiii. 32, where see the note. See also Matt. xvii. 20. This sycamine| The words seem to intimate that they were standing by such a tree. The sycamine is probably the same as the sycamore. Sycamore with us, says Mr. Evelyn, is falsely so called, being our acer majus, greater maple. The true sycamore is the ficus Pharaonis or Aigyptia, Pharaoh's, or Egyptian 'g-tree ; called also, from its similitude in leaves and fruit, morosycus, or mulberry fig-tree. The Arabians call it guimez: it grows in Cyprus, Caria, Rhodes, and in Judea and Galilee, where our Lord at this time was: see ver. 11. St. Jerome, who was well ac- quainted with these countries, translates the word mul- berry-tree. Be thou plucked up by the root] See the note on Matt. xxi. 21, where it is shown that this mode of speech refers to the accomplishment of things very difficult, but not impossible. Verses 7-9. Which of you, having a servant] It is never supposed that the master waits on the servant —the servant is bound to wait on his master, and to do every thing for him to the uttermost of his power . nor does the former expect thanks for it, for he is bound by his agreement to act thus, because of the stipulated reward, which is considered as being equa in value to all the service that he can perform. Verse 10. We are unprofitable servants] This text has often been produced to prove that no man can live without committing sin against God. But let it be | observed, the text says unprofitable servants, not stn- ful servants. If this text could be fairly construed 467 Christ cleanses A.M. 4033. all those things which are command- An. a, ed you, say, We are ‘ unprofitable CCl servants: we have done that which was our duty to do. 11 4 And it came to pass, 5 as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. 12 And as he entered into a certain village, there met him ten men that were lepers, h which stood afar off : 13 And they lifted up their voices, and said, Jesus, Master, have mercy on us. ST. LUKE. the ten lepers. 14 And when he saw them he 4,™. 4033. said unto them, ‘Go show your- An. Olymp. selves unto the priests. And it cen came to pass, that, as they went, they were cleansed. 15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, 16 And fell down on his face at his feet, giving him thanks; and he was a Samaritan. 17 And Jesus answering said, Were there not ten cleansed? but where are the nine ? { Job xxii. 3; xxxv.7; Psa. xvi. 2; Matt. xxv. 30; Rom. iii. 12; xi. 35; 1 Cor. ix. 16, 17; Phil. 11. e Chap. ix. 51, 52; John iv. 4 ——» Lev. xiii. 46——i Lev. xiii 2; xiv. 2; Matt. viii. 4; chap. v. 14. to countenance sinful imperfection, it would be easy to demonstrate that there is not one of the spirits of just men made perfect, in paradise, nor a ministering angel at the throne of God, but is sinfully imperfect : for none of these can work righteousness, in the smallest degree, beyond those powers which God has given them; and justice and equity require that they should exert those powers to the uttermost in the service of their Maker; and, after having acted thus, it may be justly said, They have done only what it was their duty to do. ‘The nature of God is illimitable, and all the attributes of that nature are infinitely glorious: they cannot be lessened by the transgres- sions of his creatures, nor can they be increased by the uninterrupted, eternal obedience, and unceasing hallelujahs, of all the intelligent creatures that people the whole vortex of nature. When ages, beyond the power of arithmetic to sum up, have elapsed, it may be said of the most pure and perfect creatures, “ Ye are unprofitable servants.” Ye have derived your being from the infinite fountain of life: ye are upheld by the continued energy of the Almighty: his glories are infinite and eternal, and your obedience and ser- vices, however excellent in themselves, and profitable to you, have added nothing, and can add nothing, to the absolute excellencies and glories of your God. Verse 11. He passed through the midst of Samaria and Galilee.|] He first went through Galilee, whence he set out on his journey ; and then through Samaria, of which mention is made, chap. ix. 51, 52. All who went from Galilee to Jerusalem must have necessarily passed through Samaria, unless they had gone to the westward, a very great way about. Therefore John tells us, chap. iv. 4, that when Jesus left Judea to go into Galilee, τ was necessary for him to pass through Samaria; for this plain reason, because it was the only proper road. “It is likely that our Lord set out from Capernaum, traversed the remaining villages of Galilee as far as Samaria, and then passed through the small country of Samaria, preaching and teaching every where, and curing the diseased, as usual.” Calmet. Verse 12. Ten—lepers] Concerning the leprosy see the note on Matt. viii. 2; and on Lev. xiii. and xiv. Which stood afar off| They kept at a distance, because forbidden by law and custom to come near | 463 to those who were sound, for fear of infecting them. See Lev. xiii. 46; Num. v. 2; 2 Kings xv. 5. Verse 13. They lifted up their voices] They cried with one accord—they were all equally necessitous, and there was but one voice among them all, though ten were engaged in crying at the same time. As they were companions in suffering, they were also compa- nions in prayer. Prayer should be strong and earnest, when the disease is great and inveterate. Sin is the worst of all leprosies ; it not only separates those to whom it cleaves from the righteous, but it separates them from God; and nothing but the pitymg heart and powerful hand of Christ Jesus can set any soul free from it. Verse 14. Show yourselves unto the priests.| Ac- cording to the direction, Lev. xiii. 2, &c. ; xiv. 2, &e. Our Lord intended that their cure should be received by faith: they depended on his goodness and power ; and though they had no promise, yet they went at his command to do that which those only were required by the law to do who were already healed. And—as they went] In this spirit of implicit faith; they were cleansed. God highly honours this kind of faith, and makes it the instrument in his hand of work- ing many miracles. He who will not believe till he receives what he calls a reason for rt, is never likely to get his soul saved. The highest, the most sove- reign reason, that can be given for believing, is that God has commanded it. Verse 15. One of them, when he saw that he was healed, &c.] It seems that he did not wait to go first to the priest, but turned immediately back, and gave publig praise to the kind hand from which he had re- ceived his cure. Verse 16. He was a Samaritan.] One who pro- fessed a very corrupt religion; and from whom much less was to be expected than from the other nine, who probably were Jews. Verse 17. Where are the nine2] Where are the numbers that from time to time have been converted to God? Are they still found praising him, with their faces on the dust, as they did at first? Alas! how many are turned back to perdition! and how many are again mingled with the world. Reader! art thou of this number ? CHAP A.M. 4033. 18 here are not found that re- An. Olymp. turned to give glory to God, save = this stranger. 19 * And he said unto him, Arise, go thy way: thy faith hath made thee whole. 20 § And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The king- dom of God cometh not ! with observation : 21 ™Neither shall they say, Lo here! or, lo there ! for, behold, * the kingdom of God is ° within you. 22 Ἵ And he said unto the disciples, » The The Pharisees inquire when the XVI. kingdum of God should come days will come, when ye shall desire 4,™ 4039. to see one of the days of the Son An. Olymp. : : CCIL 1. of man, and ye shall not see it. eee 23 And they shall say to you, See here; or, see there; go not after them, nor follow them. 24 * For as the lightning that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. 25 * But first must he suffer many things, and be rejected of this generation. 26 * And as it was in the days of Noe, so K Matt. ix. 22; Mark v. 34; x. 52; chap. vil. 50; vill. 48; xvili. 42 ——! Or, with outward show.——® Ver. 23. 5 Rom. xiv. 17. © Or, among you, John i. 26. Verse 18. This stranger.) Often God receives more praise and affectionate obedience from those who had long lived without his knowledge and fear, than from those who were bred up among his people, and who profess to be called by his name. The simple reason is, Those who have mucu forgiven will love much, chap. vii. 47. Verse 19. Thy faith hath made thee whole.| Thy faith hath been the mean of receiving that influence by which thou hast been cleansed. Verse 20. Cometh not with observation] With scrupulous observation. That this is the proper mean- ing of the original, μετα παρατηρήσεως, KypKe and others have amply proved from the best Greek writers. As if he had said: “ The kingdom of God, the glori- ous religion of the Messiah, does not come in such a way as to be discerned only by sagacious critics, or is . only to be seen by those who are scrupulously watch- ing for it; it is not of such a nature as to be confined to one place, so that men might say of it, Behold it is only here, or only there: for this kingdom of God is publicly revealed ; and behold it is among you ; I pro- claim it publicly, and work those miracles which prove the kingdom of God is come ; and none of these things are done in a corner.” Dr. Lightfoot has well observed that there are two senses especially in which the phrase “ kingdom of heaven,” is to be understood. 1. The promulgation and establishment of the Christian religion. 2. The total overthrow of the Jewish polity. The Jews ima- gined that when the Messiah should come he would destroy the Gentiles, and reign gloriously over the Jews: the very reverse of this, our Lord intimates, should be the case. He was about to destroy the whole Jewish polity, and reign gloriously among the Gentiles. Hence he mentions the case of the general deluge, and the destruction of Sodom and Gomorrah. As if he had said: “The coming of this kingdom shall be as fatal to you as the deluge was to the old world, and as the fire and brimstone from heaven were to Sodom and Gomorrah.” Our Lord states that this kingdom of heaven was within them, i. e. that they themselves should be the scene of these desolations, as, through their disobedience and rebellion, they pos- 1 PSee Matt. ix. 15; John xvii. 12. 9 Matt. xxiv. 23; Mark xiii. 21; chap. xxi. 8— Matt. xxiv. 27——* Mark viii. 31; ix. 31; x. 33; chap. ix. 22——* Gen. vii., Matt. xxiv. 37. sessed the seeds of these judgments. See on Matt. iii. 2. Verse 21. Lo here! or, lo there!] Perhaps those Pharisees thought that the Messiah was kept secret, in some private place, known only to some of their rulers; and that by and by he should be pro- claimed in a similar way to that in which Joash was by Jehoiada the priest. See the account, 2 Chron. xxiii. 1-11. Verse 22. When ye shall desire to see one of the days] As it was our Lord’s constant custom to sup- port and comfort the minds of his disciples, we cannot suppose that he intimates here that they shall be left destitute of those blessings necessary for their support in a day of trial. When he says, Ye shall desire to see one of the days of the Son of man, he either means, ye of this nation, ye Jews, and addresses his disciples as if they should bear witness to the truth of the de- claration ; intimating that heavy calamities were about to fall upon them, and that they should desire in vain to have those opportunities of returning to God which now they rejected; or, he means that such should the distressed state of this people be, that the disciples would through pity and tenderness desire the removal of those punishments from them, which could not be removed because the cup of their iniquity was full. But the former is more likely to be the sense of the place. Verse 23. And they shall say] Or, And iF they shall say. Two MSS., the Syriac and Armenian, have eav, IF. See here] KM, sixteen others, and the later Sy- riac, have ὃ χριστος, Behold the Christ is here. This is undoubtedly the meaning of the place. See on Matt. xxiv. 23. Verse 24. As the lightning, that lighteneth] See this particularly explained, Matt. xxiv. 27, 28. Verse 25. But first must he suffer many things] As the cup of the iniquity of this people shall not be full till they have finally rejected and crucified the Lord of life and glory, so this desolation cannot take place till after my death. Verse 26. As τὲ was in the days of Noe] See on Matt. xxiv. 38. 469 Caress stave of the An. a, Olymp. Son of man. 27 They did eat, they: drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. 28 ἃ Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded ; 29 But τ the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. 30 Even thus shall it be in the day when the Son of man ~ is revealed. 31 In that day, he * which shall be upon the housetop, and his stuff in the house, let him not come down to take it away; and he that ST. LUKE. = ΑΝ 4038. shall it be also in the days of the|is in the field, let him likewise not 4,M.4033 world at Christ's coming A. D. 29. αὶ Olymp CCIL1. return back. 32 Y Remember Lot’s wife. —— 33 2 Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. 34 51 tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. 35 Two women shall be grinding together ; the one shall be taken, and the other left. 36 [ Two men shall be in the field; the one shall be taken, and the other left.] 37 And they answered and said unto him, ¢ Where, Lord? And he said unto them, Wheresoever the body 5, thither will the eagles be gathered together. u Gen. xix. ¥ Gen. xix. 16, 24. w 2 Thess. i. 7——* Matt. xxiv. 17; Mark xiii. 15——y Gen. xix. 26. z Matt. x. 39; xvi, 25; Mark viii. 35; chap. ix. 24; John xii. 25. Verse 27. They did eat, they drank, &c.] They spent their whole lives in reference to this world; and made no sort of provision for their immortal souls. So it was when the Romans came to destroy Judea; there Was a universal carelessness, and no one seemed to regard the warnings given by the Son of God. Verse 29. It rained fire and brimstone] Instead of τέ rained, Gen. xix. 24 justifies the insertion of the pronoun he, as implied in the verb e@pefe; for it is there said that Jehovah rained fire and brimstone from Jehovah out of heaven. Verse 31. He which shall be upon the housetop] See this explained on Matt. xxiv. 17. Verse 32. Remember Lot’s wife.] Relinquish every thing, rather than lose your souls. She looked back, Gen. xix. 26; probably she turned back also to carry some of her goods away—for so much the pre- ceding verse seems to intimate, and became a monu- ment of the Divine displeasure, and of her own folly and sin. It is a proof that we have loved with a cri- minal affection that which we leave with grief and anxiety, though commanded by the Lord to abandon it. Verse 33. Whosoever shall seek to save his life] These or similar words were spoken on another occa- sion. See on Matt. x. 39; xvi. 25, 26. Verses 34 and 36. On the subject of these verses see Matt. xxiv. 40, 41. The 36th verse is, without doubt, an interpolation; see the margin. It was pro- Matt. xxiv. 40, 41; 1 Thess. iv. 17. wanting in most of the Greek copies. xxiv. 28. Ὁ This 36th verse is © Job xxxix. 30; Matt. bably borrowed from Matt. xxiv. 40. The whole verse is wanting in ABEGHKLAQS, more than fifty others, the Coptic, Acthiopic, Gothic, Slavonic, and many of the fathers: Griesbach has left it out of the text.— Well might our translators say in the margin, This 36th verse is wanting in most of the Greek copies. Griesbach thinks it might have been omitted on ac- count of the similar ending, (see the preceding verse,) or that it was borrowed from Matt. xxiv. 40. Verse 37. Where, Lord?) In what place shall ali these dreadful evils fall? The answer our Lord gives in a figure, the application of which they are to make themselves. Where the dead carcass is, there will be the birds of prey—where the sin is, there will the punishment be. See on Matt. xxiv. 28. Thither will the eagles (or vultures) be gathered together. The jackal or chakal is a devourer of dead bodies ; and the vulture is not less so: it is very re markable how suddenly these birds appear after the death of an animal in the open field, though a single one may not have been seen on the spot for a long period before. The following chapter seems to be a continuation of this discourse : at least it is likely they were spoken on the same occasion. Both contain truths which the reader should carefully ponder, and receive in the spirit of prayer and faith, that he may not come into the same condemnation into which these have fallen. CHAPTER XVIII. Ihe parable of the importunate widow, 1-8. Christ, 15-17. reflections on his case, 24-27. What they shall approaching passion and death, 31-34. 470 Of the Pharisee and the publican, 9-14. The ruler who wished to know how he might inherit eternal life, 18-23. Infants brought to Our Lord's recewe who follow Christ, 28-30. He foretells his He restores a blind man to sight at Jericho, 35—43. 1 The parable of the CHAP AM «AND he spake a parable unto Ay Qivmp them to this end, that men ought * always to pray, and not to faint; 2 Saying, There was ἢ ἴῃ a city a judge, which feared not God, neither regarded man : 3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. 4 And he would not for a while ; but after- XVII. wunportunate widow. ward, he said within himself, 4. rate Though I fear not God, nor regard oP man ; eects θα 5 ° Yet because this widow troubleth me, 1 will avenge her, lest by her continual coming she weary me. 6 And the Lord said, Hear what the unjust judge saith. 7 And ὁ shall not God avenge his own elect, «Chap. xi.5; xxi. 36; Rom. xii. 12; Eph. vi. 18; Col.iv.2; 1 Thess. NOTES ON CHAP. XVIII. Verse 1. Men ought always to pray| Therefore the plain meaning and moral of the parable are evident ; viz. that as afflictions and desolations were coming on the land. and they should have need of much pa- tience and continual fortitude, and the constant influ- ence and protection of the Almighty, therefore they should be instant in prayer. It states, farther, that men should never cease praying for that the necessity of which God has given them to feel, till they receive a full answer to their prayers. No other meaning need be searched for in this parable: St. Luke, who perfectly knew his Master’s meaning, has explained it as above. Verse 2. A judge, which feared not God, neither regarded man] It is no wonder that our Lord calls this person an unrighteous judge, ver. 6. No person is worthy to be put in the sacred office of a judge who does not deeply fear God, and tenderly respect his fellow creatures. Because this person feared not God, he paid no attention to the calls of justice ; and be- cause he respected not man, he was unmoved at the complaint of the widow. Even among the heathens this was the character of a man totally abandoned to all evil. So Dion Cassius says of Vitellius, that he neither regarded gods nor men—ovte τῶν avdpurar, οὔτε των ϑεὼων εφροντιζεν. Verse 3. Avenge me of mine adversary.] The original, ἐκδικησον μὲ azo Tov αντιδικου μου, had better be translated, Do me justice against, or vindicate me from, my adversary. If the woman had come to get revenge, as our common translation intimates, I think our blessed Lord would never have permitted her to have the honour of a place in the sacred records. She desired to have justice, and that only; and by her importunity she got that which the unrighteous judge had no inclination to give, but merely for his own ease. Verse 4. He said within himself | How many ac- tions which appear good have neither the love of God, nor that of our neighbour, but only self-love of the basest kind, for their principle and motive ! Verse 5. She weary me.) Ὑπωπιαζῃ με, Stun me. A metaphor taken from boxers, who bruise each other, and by beating each other about the face blacken the eyes. See 1 Cor. ix. 27. Verse 6. Hear what the unjust judge saith.] Our blessed Lord intimates that we should reason thus with ourselves: “Ifa person of such an infamous character as this judge was could yield to the pressing and continual solicitations of a poor widow, for whom 1 v. 17.—— Gr. in a certain city. © Chap. xi. 8——+4 Rev. vi. 10. he felt nothing but contempt, how much more ready must God be, who is infinitely good and merciful, and who loves his creatures in the tenderest manner, to give his utmost salvation to all them who diligently seek it!” Verse 7. And shall not God avenge his own elect} And will not God the righteous Judge do justice for his chosen? Probably this may refer to the cruel usage which his disciples had met with, and were still re- ceiving, from the disobedient and unbelieving Jews; and which should be finally visited upon them in the destruction of their city, and the calamities whicl: should follow. But we may consider the text as having a more extensive meaning. As Godshas gra- ciously promised to give salvation to every soul that comes unto him through his Son, and has put his Spirit in their hearts, inducing them to ery unto him incessantly for it; the goodness of his nature and the promise of his grace bind him to hear the prayer: they offer unto him, and to grant them all that sal- vation which he has led them by his promise and Spi- rit to request. Which ery day and night unto him, &c.| This is a genuine characteristic of ‘the true elect or disciples of Christ. They feel they have neither light, power. nor goodness, but as they receive them from him: and, as he is the desire of their soul, they incessantly seek that they may be upheld and saved by him. Though he bear long with them?) Rather, and ur is compassionate towards THEM, and consequently not at all like to the unrighteous judge. Instead of paxpo- θυμων, and be long-suffering, as in our translation, ! read paxpobuuer, he is compassionate, which reading is supported by ABDLQ, and several others. The rea- son which our Lord gives for the success of his cho- sen, is, 1. They cry unto him day and night. 2. H: is compassionate towards TurM. In consequence οἱ the first, they might expect justice even from an un. righteous judge ; and, in consequence of the second. they are swre of salvation, because they ask it from that God who is towards them a Father of eternal love and compassion. There was little reason to expect justice from the unrighteous judge: 1. Because he was unrighteous ; and 2. Because he had no respec! for man: no, not even for a poor desolate widow. Bu: there is all the reason under heaven to expect mercy from God: 1. Beeause he is righteous, and he has promised it; and 2. Because he is compassionati towards his creatures ; being ever prone to give more than the most enlarged heart can request of him 471 The parable of the A.M. 4033. which cry day and night unto him, re. though he bear long with them ? 8 I tell you “ that he will avenge them speedily. Nevertheless when the Son of man cometh, shail he find faith on the earth ? 9 4 And he spake this parable unto certain f which trusted in themselves 5 that they were righteous, and despised others : 10 Two men went up into the temple to ST. LUKE. ᾽ Pharisee and the publican pray; the one a Pharisee, and the 4,™, 4033. other a publican. An. Olymp. 11 The Pharisee » stood and Crh prayed thus with himself, i God, I thank thee that I am not as other men are, ex- tortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. ¢ Heb. x. 37; 2 Pet. iii. 8, 9.— Ch. x. 29; xvi. 15.— Or, as being righteous. — Psa. exxxv. 2.— Isa. 1.15; lviii. 2; Rev. iii. 17. Every reader must perceive that the common trans- lation is so embarrassed as to be almost unintelligible ; while that in this note, from the above authorities, is as plain as possible, and shows this beautiful parable to be one of the most invaluable pieces in the word of God. Verse 8. He will avenge them speedily.] Or, He will do them justice speedily—ev τάχει, instantly, in a trice. 1. Because he has promised it; and 2. Be- cause he is inclined to do it. When the Son of man cometh] To require the pro- duce of the seed of the kingdom sown among this people. Shall he find faith on the earth 2| Or rather, Shail he find fidelity in this land? Shall he find that the soil has brought forth a harvest proportioned to the culture bestowed on itt? No! And therefore he de- stroyed that land. Verse 9. Despised] E&ov@evovvtac, Disdained, made nothing of others, treated them with sovereign contempt. Our Lord grants that the Pharisees made clean the outside: but, alas! what pride, vain glory, and contempt for others, were lodged within ! Verse 10. A Pharisee] For a description of the Pharisees and their tenets, see on Matt. xvi. 1. Publican.| See an account of these on Matt. v. 46. Both these persons went to the temple to pray, i. e. to worship God: they were probably both Jews, and felt themselves led by different motives to attend at the temple, at the hour of prayer: the one to return thanks for the mercies he had received ; the other to implore that grace which alone could redeem him from his sins. Verse 11. Stood and prayed thus with himself | Or, stood by himself and prayed, as some would translate the words. He probably supposed it dis- graceful to appear to have any connection with this penitent publican: therefore his conduct seemed to say, “Stand by thyself; I am more holy than thou.” He seems not only to have stood by himself, but also to have prayed by himself ; neither associating in per- son nor in petitions with his poor guilty neighbour. God, I thank thee, &c.] In Matt. v. 20, our Lord says, Unless your righteousness abound more than that of the scribes and Pharisees, ye shall not enter into the kingdom of God: see the note there. Now, the righteousness of the scribes and Pharisees is de- scribed here by a Pharisee himself. We find it was wofold: 1. It consisted in doing no harm to others. 2. In attending all the ordinances of God, then esta- blished in the Jewish economy; and in these things 472 they were not like other men, the bulk of the inha- bitants of the land paying little or no attention to them. That the Pharisees were in their origina pure and holy people can admit of little doubt; but that they had awfully degenerated before our Lord’s time is suf- ficiently evident. They had lost the spirit of their institution, and retained nothing else than its external regulations. See on Matt. xvi. 1. 1. This Pharisee did no harm to others—I am not rapacious, nor unjust, nor an adullerer. I seize no man’s property through false pretences. I take the advantage of no man’s ignorance in buying or selling. I avoid every species of uncleanness. In a word, I do to others as I wish them to do to me. How many of those called Christians are not half as good as this Pharisee! And, yet, he was far from the kingdom of God. 2. He observed the ordinances of religion—T fast twice in the week. The Jewish days of fasting, in each week, were the second and fifth; what we call Monday and Thursday. These were instituted in re- membrance of Moses’ going up to the mount to give the law, which they suppose to have been on the fifth day ; and of his descent, after he had received the two tables, which they suppose was on the second day of the week. Verse 12. 7 give tithes of all that I possess.] Or, of all 1 acquire, κτωμαι. Raphelius has well observed, that this verb, in the present tense, signifies to acquire —in the preter, to possess: the Pharisee’s meaning seems to be, “ As fast as J gain any thing, I give the tenth part of it to the house of God and to the poor.” Those who dedicate a certain part of their earnings to the Lord should never let it rest with themselves, lest possession should produce covetousness. ‘This was the Pharisee’s righteousness, and the ground on which he builded his hope of final salvation. That the Phari- sees had a strong opinion of their own righteousness, the following history will prove :— “ Rabbi Simeon, the son of Jochai, said: The whole world is not worth thirty righteous persons, such as our father Abraham. If there were only thirty righteous persons in the world, I and my son should make two of them; but if there were but twenty, I and my son would be of the number; and if there were but fen, I and my son would be of the number: and if there were but five, I and my son would be of the five ; and if there were but ¢wo, I and my son would be those two; and if there were but one, myself should be thar one.” Bereshith Rabba, 5. 35, fol. 34. This is a 1 — ————$—— The publican’s prayer. CHAP. A. M. 4033. 13 And the publican, standing An. Olymp. afar off, would not lift up so much cc 9 as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: * for every one that exalteth himself shall be abased ; and he that humbleth himself shall be exalted. XVIII. Children brought to Christ 15 Ἵ 1 And they brought unto Δι δ 4033. him also infants, that he would touch 4n. Cyen- them: but when fis disciples saw ae as it, they rebuked them. 16 But Jesus called them wnto him, and said, Suffer little children to come unto me, and forbid them not: for ™ of such is the kingdom of God. 17 * Verily Isay unto you, Whosoever shall & Job xxii. 29; Matt. xxiii. 12; chap. xiv. 11; James iv. 6; 1 Pet. v. 5, 6. genuine specimen of Pharisaic pride. No wonder that our Lord accused these of pride and vain glory: they were far from humility, and consequently far from righteousness. Verse 13. The publican, standing afar off] Not because he was a heathen, and dared not approach the holy place; (for it is likely he was a Jew ;) but because he was a true penitent, and felt himself utterly unwor- thy to appear before God. Would not lift up—his eyes] Holding down the head, with the eyes fixed upon the earth, was, 1. A sign of deep distress. 2. Of a consciousness and con- fession of guilt. And, 3. It was the very posture that the Jewish rabbins required in those who prayed to God. See Ezra ix. 6; and Mishna, in Berachoth, chap. v.; and Kypke’s note here. So the Pharisee appears to have forgotten one of his own precepts. But smote upon his breast] Smiting the breast was a token of excessive grief, commonly practised in all nations. It seems to intimate a desire, in the penitent, to punish that heart through the evil propensities of which the sin deplored had been committed. It is still used among the Roman Catholics in their general confessions. God be merciful to me] Ἱλασϑητι wor—Be propi- tious toward me through sacrifice—or, let an atone- ment be made for me. I am a sinner, and cannot be saved but in this way. The Greek word ἱλασκω, or iAackouat, often signifies to make expiation for sin ; and is used by the Septuagint, Psa. Ixv. 4 ; Ixxvili. 38 ; Ixxix. 9, for 155 kipper, he made an atonement. So ἕλασμος, a propitiation, is used by the same, for ANON chataah, a sacrifice for sin, Ezek. xliv. 27 ; and ἱλασ- τηρίον, the mercy seat, is, in the above version, the translation of N55 kapporeth, the lid of the ark of the covenant, on and defore which the dlood of the ex- piatory victim was sprinkled, on the great day of atonement. The verb is used in exactly the same sense by the best Greek writers. The following from Herodotus, lib. i. p. 19, edit. Gale, is full in point. Ovoinor μεγαλῃσι tov ev Δελφοισι Yeov IAASKETO. Cresus appeased, or made an atonement to, the Del- phic god by immense sacrifices. We see then, at once, the reason why our blessed Lord said that the tax-ga- therer went down to his house justified rather than the other :—he sought for mercy through an atonement for sin, which was the only way in which God had from the beginning purposed to save sinners. As the Phari- see depended on his doing no harm, and observing the ordinances of religion for his acceptance with God, ac- eording to the economy of grace and justice, he must 1 Matt. xix. 13; Mark x. 13.——™1 Cor. xiv. 20; 1 Pet. ii. 2. Ὁ Mark x. 15. be rejected: for as all had sinned and come short of the glory of God, and no man could make an atone- ment for his sins, so he who did not take refuge in that which God’s mercy had provided must be exclud- ed from the kingdom of heaven. This was no new doctrine: it was the doctrine publicity and solemnly preached by every sacrifice offered under the Jewish law. Without shedding of blood there is no remission, was the loud and constant ery of the whole Mosaie economy. From this we may see what it is to have a righteousness superior to that of the scribes and Pha- risees. We must humble ourselves before God, which they did not : we must take refuge in the blood of the cross, Which they would not; and be meek and hum ble of heart, which they were not. Many suppose that the Pharisees thought they could acquire righteousness of themselves, independently of God, and that they did not depend on him for grace or power : but let us not make them worse than they were —for this is disclaimed by the Pharisee in the text, who attributes all the good he had to God: O God, I thank thee, that I am not as others—it is thou who hast made me to differ. But this was not sufficient : restraining grace must not be put in the place of the great atonement. Guilt he had contracted—and this cuilt must be blotted out; and that there was no way of doing this, but through an atonement, the whole Jewish law declared. See the note on Matt. v. 20. Verse 14. Went down to his house justified] His sin blotted out, and himself accepted. Rather than the other] Ἡ ἐκεῖνος: that is, the other was not accepted, because he ewalted himself—he made use of the mercies which he acknowledged he owed to God, to make claims on the Divine approba- tion, and to monopolize the salvation of the Most High! He was abased, because he vainly trusted that he was righteous, and depended on what he had been enabled to do, and looked not for a change of heart, nor for reconciliation to God. It is a strange perversion of the human mind, to attempt to make God our debtor by the very blessings which his mere mercy has con- ferred upon us! Jt was a maxim among the Jews, that whoever brought a sacrifice to the temple returned justified. But our Lord shows that this depended on the state of mind—if they were not humbled under a sense of sin, they were not justified, though they had even offered a sacrifice. Verses 15-17. They brought unto him also infants] On these verses the reader is requested to consult the notes on Matt. xix. 13, 14, and on Mark x. 16. 473 The ruler’s question answered. A. M. 4033. ; ; ‘AD 36 ποῖ receive the kingdom of God as An. Olymp. a little child, shall in no wise enter therein. 18 4 ° And a certain ruler asked him, say- mg, Good Master, what shall I do to inherit eternal life ? 19 And Jesus said unto him, Why callest thou me good? none zs good, save one, that is, God. 20 Thou knowest the commandments, ? Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, * Honour thy father and thy mother. 21 And he said, All these have I kept from my youth up. 22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven : and come, follow me. 23 And when he heard this, he was very sorrowful: for he was very rich. 24 “ And when Jesus saw that he was very sorrowful, he said, * How hardly shall they that have riches enter into the kingdom of God! 25 For itis easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God. 26 And they that heard zt said, Who then can be saved ? ST. LUKE. Christ foretells his death. 27 And he said, *'The things 4M. 403s. which are impossible with men, are An. Olymp. possible with God. et 28 9 * Then Peter said, Lo, we have left all, and followed thee. 29 And he said unto them, Verily I say unto you, Y There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake, 30 ~ Who shall not receive manifold more in this present time, and in the world to come life everlasting. 31 9 * Then he took τέο him the twelve, and said unto them, Behold, we go up to Je- rusalem, and all things ¥ that are written by the prophets concerning the Son of man shall be accomplished. 32 For 7 he shall be delivered unto the Gen- tiles, and shall be mocked, and spitefully en- treated, and spitted on: 33 And they shall scourge jum, and put him to death: and the third day he shall rise again. 34 * And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. 35 Ἵν And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: 36 And hearing the multitude pass by, he asked what it meant. ° Matt. xix. 16; Mark x. 17——P Exod. xx. 12, 16; Deut. v. 16-20; Rom. xii. 9—4 Eph. vi. 2; Col. 111. 20. Matt. Vi. Se 20; xix. 21; 1 Tim. vi. 19. ’s Prov. xi. 28; Matt. xix. 23; Mark x. 23. eer er xxxil. 17; Zech. viii. 6; Matt. xix. 26; chan 1. 37. uMatt. xix. 27. ¥ Deut. xxxill. 9 wJob xii. 10. X Matt. xvi. 21; xvii. 22; xx. 17; Mark x. 32. y Psa. xxii; Isa. hi. 2 Matt. xxvil. 2; chap. xxill. 1; John xviii. 28; Acts «Mark ix. 32; chap. ii. 50; ix.45; John x. 6; xii. 16. > Matt. xx. 29; Mark x. 46. | When a spiritual guide (a gooroo) visits his disciple, the latter takes his child to him for his blessing, forcing | the head of the child down to the gooroo’s feet, who gives what is called his blessing in some such words as these, Live long !—Be learned !—Be rich! Verses 18-23. A certain ruler] See the case of this person lasgely explained on Matt. xix. 16-22, and Mark x. 21, 22. Verse 24. How hardly shall they that have riches, &c.] See the notes on this discourse of our Lord, on Matt. xix. 24-30, and Mark x. 30. Verse 25. It is easier for a camel] Instead of καμηλον, a camel, S, and four other MSS., read καμιλον, acable. See the same reading noticed on the parallel place, Matt. xix. 24. Verse 28. We have left all] Our trades, our houses, and families. notes on Matt. iv. 20; xix. 27, ὅς. Verse 29. That hath left house, or parents, &c.] See on Matt. xix. 28, 29, and Mark x. 29, 30. 474 The reader is desired to consult the | Or brethren] H αδελῴφας, oR SISTERS, is added by the Cod. Beza@, and some others. Verse 31. Behold, we go up to Jerusalem] See the notes on this discourse, Matt. xx. 17-19, and Mark x. 32. Verse 33. And the third day he shail rise again.] See Hos. vi. 2; and let the reader observe that the passage should be read thus: In the third day he will raise HIM up, (13>) and we shall live before him: his resurrection shall be the pledge, token, and cause of ours. Verse 34. They understood none of these things] Notwithstanding all the information which Christ had given them concerning this awful subject, they could not as yet fully comprehend how the Messiah should suffer ; or how their Master, whose power they knew was unlimited, should permit the Jews and Gentiles | to torment and slay him as he here intimates they would. Verse 35. A certain blind man] Bartimeus. 1 See A blind man cured. A M433. 37 And they told him, that Jesus An. Olymp. of Nazareth passeth by. 38 And [πὸ cried, saying, Jesus, thou son of David, have mercy on me. 39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou son of David, have mercy on me. 40 And Jesus stood, and commanded him to CHAP. XIX. Account of Zaccheus be brought unto him: and when ΔΑΝ 1033. he was come near, he asked him, An. Olymp. 41 Saying, What wilt thou that I ae. shall do unto thee? And he said, Lord, the I may receive my sight. 42 And Jesus said unto him, Receive thy sight: ° thy faith hath saved thee. 43 And immediately he received his sight, and followed him, ¢ glorifying God : and all the people, when they saw 7t, gave praise unto God. - Chap. xvii. 19, 4 Chap. v. 26; Acts iv. 21; xi. 18. === this transaction explained at large, on Matt. xx. 29- 34, and Mark x. 46, &c. Verse 40. And when he was come near] See the remarkable account of the negro and white man, relat- ed on Mark x. 50. Verse 43. And all the people—gave praise unto God.| They saw the finger of God in what was done; and they gave him that praise which was due to his name. The Pharisees either saw not, or would not acknowledge this. The common people are often bet- ter judges of the work of God than the doctors them- selves. They are more simple, are not puffed up with the pride of learning, and are less liable to be warped by prejudice or self-interest. Happy are those spirit- ually blind persons, to whom Christ has given eyes, that they may know him: feet, that they may follow him: a tongue, that they may praise him: and a heart, that they may Jove him! A true conversion, which no way contradicts itself, but is followed by an edifying life, makes known the majesty and power of God in a more eminent manner than the greatest external miracles. Quesnel. For a practical use of the principal subjects in this chapter, see the parallel places in Matthew and Mark. How shall I be justified? is a most important ques- tion, which the parable of the Pharisee and the publi- can most distinctly answers. A deep consciousness of sin, humiliation of heart; and taking refuge by faith in the great atonement, is the way, and the only way. Even the worst transgressors, coming thus to God, are aecepted. Blessed news for penitent sinners !—for though they cannot boast of a righteousness equal to that of the seribes and Pharisees, yet they find they can, coming as the publican, be justified freely, through the blood of the cross, from all things, from which they could not be justified by the law of Moses. If this be so, how shall they escape who neglect so GREAT a SALVATION ! CHAPTER XIX. The conversion of Zaccheus, 1-10. 11-27. the cily, and foretells its destruction, 41-44. 45, 46. attentively, 47, 48. A. M. 4033. , ἡ: ΝΣ AND Jesus entered and passed eer through Jericho. ΞΘ Ὁ And, behold, there was a man named * Zaccheus, which was the chief among the publicans, and he was rich. The parable of the nobleman, his ten servants, and the ten pounds, Christ sends his disciples for a colt on which he rides into Jerusalem, 28-40. He weeps over Goes into the temple, and casts out the buyers and sellers. The chief priests and the scribes seek to destroy him, but are afraid of the people, who hear him 3 And he sought to see Jesus 4, ™M. 1033. bwho he was; and could not for An. Olymp. the press, because he was little of : stature. 4 And he ran before, and climbed up into a a Ezra ii. 9. NOTES ON CHAP. XIX. Verse 1. Entered and passed through] Was pass- ing through. Our Lord had not as yet passed through Jericho—he was only passing through it; for the house of Zaeccheus, in which he was to lodge, ver. 5, was in it. Verse 2. Zaccheus] It is not unlikely that this person was a Jew by birth, see ver. 9; but because he had engaged in a business so infamous, in the eyes of the Jews, he was considered as a mere heathen, ver. 7. Chief among the publicans] Hither a farmer-gene- 1 > Chap. xxiii. 8. ral of the taxes, who had subordinate collectors under him: or else the most respectable and honourable man among that class at Jericho. He was rich.| And therefore the more unlikely to pay attention to an impoverished Messiah, preaching a doctrine of universal mortification and self-denial. Verse 3. And he sought to see Jesus who he was] So the mere principle of curiosity in him led to his conversion and salvation, and to that of his whole family, ver. 9. Verse 4. He ran before] The shortness of his sta 475 Account of the A. M. 4033. ι ΠΥ ‘A Doo ΞΒΥΟΆΠΊΟΙΘ tree to see him: for he An, Olyinp. was to pass that way. =a 5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make haste and come down; for to-day I must abide at thy house. 6 And he made haste, and came down, and received him joyfully. 7 And when they saw it, they all murmured, saying, ° That he was gone to be guest witha man that is a sinner. 8 And Zaccheus stood, and said unto the Lord; Behold, Lord, the half of my goods I ST. LUKE. conversion of Zaccheus. give to the poor: and if 1 have 4, M; 4033. taken any thing from any man by An, Olymp. 4false accusation, “1 restore him cone fourfold. 9 And Jesus said unto him, This day 15 sai- vation come to this house, forasmuch as ‘he also is £a son of Abraham. 10 For the Son of man is come to seek and to save that which was lost. 11 9% And as they heard these things, he added and spake a parable because he was nigh to Jerusalem, and because ‘they thought that the kingdom of God should immediately appear © Matt. ix. 11; chap. v. 30. 4 Chap. iu. 14. © Exod. xxii. 1; 1 Sam. xii. 3; 2 Sam. xii. 6. f Rom. iv. 11, 12, 16; Gal. iii. 7. 5 Chap. xiii. 16.— Matt. xvill. 11; see Matt. x. 6; xv. 24——i Acts i. 6. ture was amply compensated by his agility and mven- tion. Had he been as ¢al/ as the generality of the crowd, he might have been equally unnoticed with the rest. His getting into the tree made him conspicu- ous: had he not been so ow of stature he would not have done so. Even the imperfections of our persons may become subservient to the grace of God in our eternal salvation. As the passover was at hand, the road was probably crowded with people going to Je- tusalem ; but the fame of the cure of the blind man was probably the cause of the concourse at this time. Verse 5. Make hasle, and come down] With this Invitation, our blessed Lord conveyed heavenly influ- ence to his heart ; hence he was disposed to pay the most implicit and cheerful obedience to the call, and thus he received not the grace of God in vain. Verse 6. Received him joyfully.) He had now seen wuo he was, and he wished to hear wat he was; and therefore he rejoiced in the honour that God had now conferred upon him. our heart, without its being accepted! We lose much hecause we do not attend to the visitations of Christ : he passes by—he blesses our neighbours and our friends ; but, often, neither curiosity nor any other mo- tive is sufficient to induce ws to go even to the house of God, to hear of the miracles of merey which he works in behalf of those who seek him. Verse 7. To be guest with a man that is a sinner.] Meaning cither that he was a heathen, or, though by birth a Jew, yet as bad as a heathen, because of his unholy and oppressive office. See the note on chap. vil. 37. Verse 8. The half of my goods I give to the poor] Probably he had already done so for some time past ; though it is generally understood that the expressions only refer to what he now purposed to do. If I have taken any thing—by false accusation] Ἐσυκοφαντησα, from συκον, a fig, and dao, I show or declare ; for among the primitive Athenians, when the use of that fruz/ was first found out, or in the time of a dearth, when all sorts of provisions were exceedingly scarce, if was enacted that no figs should be exported from Attica; and this law (not being actually repeal- 476 How often does Christ make | the proposal of lodging, not only in our house, but in ed, when a plentiful harvest had rendered it useless, by taking away the reason of it) gave occasion to ill- natured and malicious fellows to accuse all persons they found breaking the letter of it; and from them all busy informers have ever since been branded with the name of sycophants. Porrrr’s Antiq. vol. i. ὃ. 21, end. I restore him fourfold.| This restitution the Ro- man laws obliged the tax-gatherers to make, when it was proved they had abused their power by oppress- ing the people. But here was no such proof: the man, to show the sincerity of his conversion, does it of his own accord. He who has wronged his fellow must make restitution, if he have it in his power. He that does not do so cannot expect the mercy of God. See the observations at the end of Gen. xlii. and Num. v. 7. Verse 9. Jesus said unto him] Bishop Pearce observes: “ Probably Luke wrote αὐτοὺς, not avror, said unto them, i. e. to those who had before called Zaccheus a sinner; (ver. 7;) for Jesus here speaks of Zaccheus in the third person, he also is a son of Abraham, and therefore he was not then speaking to him.” This conjecture of this respectable prelate is supported by the margin of the later Syriac, and by every copy of the Jtala but two. To this house] Tw οἴκῳ τουτῳ, To this very house or family. As if he had said: “If he be a sinner, he stands in the greater need of salvation, and the Son of man is come to seck and save what was lost, ver. 10; and therefore to save this lost soul is a part of my errand into the world.” See the sentiment con- tained in this verse explained on Matt. xviii. 11. Verse 11. And as they heard these things] I be- lieve the participle of the present tense, here, is used for the participle of the past, or rather that the parti- ciple of the present conveys sometimes the sense of the past: for this discourse appears to lave taken place the next day after he had lodged at the house of Zaccheus ; for the text says that he was then draw- ing nigh to Jerusalem, from which Jericho was dis- tant nineteen miles. I have not ventured to translate it so, yet I think probably the text should be read thus: | And after they had heard these things, he proceeded 1 Parable of the nobleman ne 12 * He said therefore, A certain An. Olymp. nobleman went into a far coun GCI. ty, to receive for himself a kingdom, and to return. 13 And he called his ten servants, and deli- vered them ten ! pounds, and said unto them, Occupy till I come. 14 ™But his citizens hated him, and sent a message after him, saying, We will k Matt. xxv. 14; Mark xiii. 34——! Mina, here translated a pound, is twelve ounces and a half: which, according to five CHAP. XIX. and his ten servants. : ; A.M, 4033. not have this man to reign ΤΟΣ over us. An. Olymp. ὃ CCl. 1. 15 And it came to pass, that ———— when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the ® money, that he might know how much every man had gained by trading. 16 Then came the first, saying, Lord, shillings the ounce, is three pounds two shillings and six pence. m John i. 11. n Gr. silver, and so verse 23. to speak a parable, because they were nigh to Jeru- salem. Immediately appear.| Perhaps the generality of his followers thought that, on his arrival at Jerusalem, he would proclaim himself sing. Verse 12. A certain nobleman] In the following parable there are éwo distinct morals intended ; let it be viewed in these two points of light. 1. The beha- viour of the citizens to the nobleman; and, 2. The ‘yehaviour of his own servants to him. 1. By the be- haviour of the citizens, and their punishment, (verses 14, 27,) we are taught that the Jews, who were the people of Christ, would reject him, and try to prevent his reigning over them in his spiritual kingdom, and would for that crime be severely punished by the de- struction of their state. And this moral is all that answers to the introductory words, ver. 11. And they thought that the kingdom of God should immediately appear. 2. The other moral extends itself through the whole of the parable, viz. that the disciples of Christ, who are his servants, and who made a good improvement of the favours granted them by the Gos- pel, should be rewarded in proportion to the improve- ment made under the means of grace. This latter moral is all that is intended by Matthew in chap. xxv. 14, &c., who mentions this parable as spoken by Christ after his triumphant entry into Jerusalem ; though Luke has here placed that event after the pa- rable. See Bishop Pearce. The meaning of the different parts of this parable appears to be as follows. A certain nobleman—The Lord Jesus, who was shortly to be crucified by the Jews. Went into a far country] Ascended to the right hand of the Divine Majesty. To receive a kingdom| To take possession of the mediatorial kingdom, the right to which, as Messiah, he had aequired by his sufferings: see Phil. ii. 8, 9; Heb. i. 3, 8, 9. In these words there is an allusion to the custom of those days, when they who had king- doms or governments given unto them went to Rome to receive that dignity from the emperors. Bishop Pearce. In proof of this, see Josephus, Ant. 1. xiv. α. xiv., where we find Herod went to Rome to receive the sanction and authority of the Roman emperor.— And, from lib. xvii. c. 3, we learn that his successors acted in the same way. And to return.] To judge and punish the rebel- lious Jews. Verse 13. Ten servants] ΑἸ] those who professed 1 to receive his doctrine. T’en was a kind of sacred number among the Hebrews, as well as seven. See chap. xiv. 31; xv. 8; Matt. xv. 1. Ten pounds] Ten minas. The Septuagint use the original word vaa for the Hebrew 737) maneh, from which it is evidently derived; and it appears from Ezek. xlv. 12, to have been equal to sixty shekels in money. Now suppose we allow the shekel, with Dean Prideaux, to be 3s., then the mina or maneh was equal to 91. English money. The impropriety of rendering the original word pound, will easily be seen by the most superficial reader. We shouid therefore retain the original word for the same reason so often before assigned. Surpas says, “ The talent was sixty minas, the mina one hundred drachms, the drachm six obolt, the obolus six chalci, the chalcus seven mites or lepta.” By the ten minas given to each, we may understand the Gospel of the kingdom given to every person who professes to believe in Christ, and which he is to im- prove to the salvation of his soul. The same word is given to all, that all may believe and be saved. Verse 14. His citizens] Or countrymen—the Jew- ish people, who professed to be subjects of the king- dom of God. Hated him] Despised him for the meanness of his birth, his crucifixion to the world, and for-the holiness of his doctrine. Neither mortification nor holiness suits the dispositions of the carnal mind. Sent a message after him] As, in ver. 12, there is an allusion to a person’s going to Rome, when elect- ed to be ruler of a province or kingdom, to receive that dignity from the hand of the emperor, so it is here intimated that, after the person went to receive this dignity, some of the discontented citizens took the op- portunity to send an embassy to the emperor, to prevent him from establishing the object of their hatred in the government. We will not have this man, &e.] The Jews reject- ed Jesus Christ, would not submit to his government, and, a short time after this, preferred even a murderer to him. Like cleaves to like. No wonder that those who murdered the Lord of glory should prefer a mur- derer, one of their own temper, to the Redeemer of their souls. Verse 15. When he was returned] When he came to punish the disobedient Jews; and when he shall come to judge the world. See the parable of the ἐα- lents, Matt. xxv. 14, &c. Verse 16. Lord, thy pound hath gained ten] The principal difference between this parable and that of 477 Parable of the nobleman Ay’ thy pound hath An, Olymp. pounds. ——__ 17 And he said unto him, Well, thou good servant: because thou hast been ° faithful in a very little, have thou authority over ten cities. 18 And the second came, saying, Lord, thy pound hath gained five pounds. 19 And he said likewise to him, Be thou also over five cities. 20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin : 21 ? For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 22 And he saith unto him, 4 Out of thine own mouth will I judge thee, thow wicked ser- vant. * Thou knewest that I was an austere man, taking up that I laid not down, and reap- ing that I did not sow: 23 Wherefore then gavest not thou my mo- ney into the bank, that at my coming I might have required my own with usury ? 24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25 (And they said unto him, Lord, he hath ten pounds.) gained ten ST. LUKE. and his ten servants 26 For I say unto you, * That ΑἸ 4033. unto every one which hath shall be An. Olymp. given; and from him that hath ————— not, even that he hath shall be taken away from him. 27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. 28 9 And when he had thus spoken, the went before, ascending up to Jerusalem. 29 τ And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, 30 Sayimg, Go ye into the village over against you ; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring hum hither 31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Be- cause the Lord hath need of him. 32 And they that were sent, went their way, and found even as he had said unto them. 33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? 34 And they said, The Lord hath need of him. © Matt. xxv. 21; chap. xvi. 10.—P Matt. xxv. 24——12 Sam. 1.16; Job xv. 6; Matt. xii. 37.—— Matt. xxv. 26. s Matt. xiii. 12; xxv. 29; Mark iv. 25; chap. viii. 18——t Mark X1g2; ἃ Matt. xxi.1l; Mark xi. 1. the talents above referred to is, that the mina given to each seems to point out the gift of the Gospel, which is the same to all who hear it; but the talents distri- buted in different proportions, according to each man’s ability, seem to intimate that God has given different capacities and advantages to men, by which this one gift of the Gospel may be differently improved. Verse 17. Over ten cities.| This is to be under- stood as referring to the new kingdom which the noble- man had just received. His former trustiest and most faithful servants he now represents as being made go- vernors, under him, over a number of cities, according to the capacity he found in each; which capacity was known by the improvement of the minas. Verse 20. Lord, behold, here is thy pound] See Matt. xxv. 18. Verse 23. With usury 2] Σὺν τόκῳ, With its pro- duce, 1. e. what the loan of the money is fairly worth, after paying the person sufficiently for using it: for, in lent money, both the dender and borrower are sup- posed to reap profit. Verse 25. And they said unto him, Lord, he hath ten pounds.| This whole verse is omitted by the Codex Beze, a few others, and some copies of the Ποία. 478 It is probably an observation that some person | made while our Lord was delivering the parable, with a design to correct him in the distribution: as if he had said, “ Why give the mina to that person? he has got ten already ; give it to one of those who has fewer.” Verse 26. And from him that hath not] See this particularly explained Matt. xiii. 12. Perhaps it would be well, with Bishop Prarcr, to supply the word gained—give it to him who hath gaimed ten minas; for I say unto you, That unto every one who hath gained shall be given; and, from him who hath not gained, even that which he hath received, shall be taken away. Verse 27. Those—enemies—bring hither] The Jews, whom I shall shortly slay by the sword of the Romans. Verse 28. He went before] Joyfully to anticipate his death, say some. Perhaps it means that he walked at the head of his disciples; and that he and his dis- ciples kept on the road before other companies who were then also on their way to Jerusalem, in order to be present at the feast. Verses 9 -38. See this triumphal entry into Jeru- salem explusied at large on Matt. xxi. 1-11, and Mark xi. 1-10. 1 Christ rides into Jerusalem. A-M.4033. 856. And they brought him to Jesus: An Olymp. Υ and they cast their garments upon the colt, and they set Jesus thereon. 36 “ And as they went, they spread their clothes in the way. 37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice, for all the mighty works that they had seen ; 38 Saying, * Blessed be the King that cometh in the name of the Lord: ¥ peace in heaven, and glory in the highest. 39 And some of the Pharisees, from among the multitude, said unto him, Master, rebuke thy disciples. 40 And he answered and said unto them, I tell you that if these should hold their peace, =the stones would immediately cry out. 41 9 And when he was come near, he beheld the city, and * wept over it, 42 Saying, If thou hadst known, even thou, at least in this thy day, the things which τῷ Kings ix. 13; Matthew xxi. 7; Mark xi. τ; John xii. 14. w Matt. xxi. 8. x Psa. exviii. 26; hap, xi. 35. ¥ Chap. 11. 14; Eph. ii. 14. 2 Hab. ii. 11,—= John xi. 35. Ὁ Isa. xxix. 3,4; er. vi. 3, 6; chap. xxi. 20. ©] Kings ix. 7,8; Mic. iii. 12. Verse 38. Glory in the highest.] Mayst thou receive the uttermost degrees of glory! See on Matt. xxi. 9. Verse 40. If these should hold their peace, the stones would—cry out.] Of such importance is my present conduct to you and to others, being expressly predicted by one of your own prophets, Zech. ix. 9, as pointing out the triumph of humility over pride, and of meekness over rage and malice, as signifying the salvation which I bring to the lost souls of men, that, if this multitude were silent, God would give even to the stones a voice, that the advent of the Messiah might be duly celebrated. Verse 41. And wept over it] See Matt. xxiii. 37. Verse 42. The things which belong unto thy peace !] It is very likely that our Lord here alludes to the meaning of the word Jerusalem, Powyy from 7¥ yereh, he shall see, and DIY shalom, peace or prosperity. Now, because the inhabitants of it had not seen this peace and salvation, because they had refused to open their eyes, and behold this glorious light of heaven which shone among them, therefore he said, Now they are hidden from thine eyes, still alluding to the import of the name. Verse 43. Cast a trench about thee] This was literally fulfilled when this city was besieged by Titus. Josephus gives a very particular account of the build- ing of this wall, which he says was effected in three days, though it was not less than thirty-nine furlongs in circumference ; and that, when this wall and trench i CHAP. XIX. He weeps over the city. belong unto thy peace! but now Αι Ὁ 1” they are hid from thine eyes. An, Olymp 43 For the days shall come upon vee thee, that thine enemies shall ” cast a trench about thee, and compass thee round, and keep thee in on every side, 44 And ° shall lay thee even with the ground, and thy children within thee; and ἢ they shall not leave in thee one stone upon another; ὁ because thou knewest not the time of thy visitation. 45 4 * And he went into the temple, and began to cast out them that sold therein, and them that bought ; 46 Saying unto them, 5 ΤῈ is written, My house is the house of prayer: but "ye have made it a den of thieves. 47 9 And he taught daily in the temple. But ‘ the chief priests and the scribes and the chief of the people sought to destroy him, 48 And could not find what they might do: for all the people * were very attentive to hear him. 4 Matt. xxiv. 2; Mark xiii. 2; chap. xxi. 6. © Dan. ix. 24; chap. 1. 68, 78; 1 Pet. 11. 12. ——"t Matt. xxi. 12; Mark xi. 11, 15; John ii. 14, 15. 2s Tsa, Ivi. 7—— Jer. vii. 11. i Marx xi. 18; John vii. 19; viii. 37——* Or, hanged on him, Acts xvi. 14. were completed, the Jews were so enclosed on every side that no person could escape out of the city, and no provision could be brought in, so that they were reduced to the most terrible distress by the famine which ensued. The whole account is well worth the reader’s attention. See Josephus, War, book v. chap. miisee/ 1; 25/3: Verse 44. The time of thy visitation.| That is, the time of God’s gracious offers of mercy to thee. This took in all the time which elapsed from the preaching of John the Baptist to the coming of the Roman armies, which included a period of above forty years. Verse 45. Went into the temple| See all this trans- action explained, Matt. xxi. 12-16. Verse 47. And he taught daily in the temple.| This he did for five or six days before his crucifixion. Some suppose that it was on Monday in the passion week that he thus entered into Jerusalem, and purified the temple; and on Thursday he was seized late at night: during these four days he taught in the temple, and lodged each night at Bethany. See the note on Matt. xxi. 17. Verse 48. Were very attentive to hear him.| Or, They heard him with the utmost attention, eSexpeyaro avrov akovor, literally, They hung upon him, hearing. The same form of speech is used often by both Greek and Latin writers of the best repute. Ex vultu dicentis, pendet omnium vultus. The face of every man Aung on the face of the speaker. 479 Parable of the vineyard let Pendetque iterum narrantis ab ore. Virg. Ain. iv. 79. And she hung again on the lips of the narrator. The words of the evangelist mark, not only the deepest attention because of the importance of the sub- ject, but also the very high gratification which the hearers had from the discourse. Those who read or hear the words of Christ, in this way, must inevitably become wise to salvation. ST. LUKE. out to wicked husbandmen. Tue reader is requested to refer to Matt. xxiv., and to Matt. xxv. 14, for more extensive information on the different subjects in this chapter, and to the other parallel places marked in the margin. The prophecy relative to the destruction of Jerusalem is one of the most circumstantial, and the most literally fulfilled, of any prediction ever delivered. See this particularly remarked at the conclusion of Matt. chap. xxiv., where the whole subject is amply reviewed. CHAPTER XX. The question concerning the authority of Christ, and the baptism of John, 1-8. yard let out to wicked husbandmen, 9-18. him, 19, 20. The question about tribute, 21-26. our Lord’s answer, 27—40. How Christ is the son of David, 41-44. The parable of the vine- The chief priests and scribes are offended, and lay snares for The question about the resurrection of the dead, and He warns his disciples against the hypocrisy of the scribes, whose condemnation he points out, 45-47. eee ND *it came to pass, that on Any oe one of those days, as he taught the people in the temple, and preached the Gospel, the chief priests and the scribes came upon fim with the elders, 2 And spake unto him, saying, Tell us > by what authority doest thou these thmgs? or who is he that gave thee this authority ? 3 And he answered and said unto them, I will also ask you one thing; and answer me: 4 The baptism of John, was it from heaven, or of men? 5 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not? 6 But andif we say, Of men; all the people will stone us: °for they be persuaded that John was a prophet. 7 And they answered, that they could not tell whence it was. 8 And Jesus said unto them, Neither tell I you by what authority I do these things. 9 Ἵ Then began he to speak to the people this parable: ¢ A certain man planted a vine- yard, and let it forth to husbandmen, and went into a far country for a long time. 10 And at the season he sent a servant to the husbandmen, that they should give A ear him of the fruit of the vineyard: A Obes, but the husbandmen beat him, and a sent him away empty. 11 And again he sent another servant: and they beat him also, and entreated him shame- fully, and sent ham away empty. 12 And again he sent a third: and they wounded him also, and cast him out. 13 Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him. 14 But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours. 15 So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? 16 He shall come and destroy these husband- men, and shall give the vineyard to others, And when they heard τέ, they said, God forbid. 17 And he beheld them, and said, What is this then that is written, 5 The stone which the builders rejected, the same is become the head of the corner ? a Matt. xxi. 23.—— Acts iv. 7; vii. 27.——¢ Matt. xiv. 55 xxi. 26; chap. vii. 29. 4 Matt. xxi. 33; Mark xii. 1. e Psalm exviil. 22; Matthew xxi. 42. NOTES ON CHAP. XX. Verse 1. One of those days] Supposed to have beer. one of the four last days of his life, mentioned chap. xix. 47, probably Tuesday before the passover. Verse 2. By what authority, &c.] See the note on Matt. xxi. 23-27. Verse 9. A certain man planted a vineyard, &c.] 480 See this parable largely explained, Matt. xxi. 33-46. See also on Mark xu. 4-9. Verse 10. That they should give him of the fruit] The Hindoo corn-merchants, that have lent money to husbandmen, send persons in harvest-time to collect their share of the produce of the ground. Verse 16. God forbid. Or, Let it not be, un yevotro. 1 The questions about tribute and ws: 18 Whosoever shall fall upon that An, Sivan. stone shall be broken; but ‘on ᾿ whomsoever it shall fall, it will grind him to powder. 19 § And the chief priests and the scribes the same hour sought to lay hands on him ; and they feared the people : for they perceived that he had spoken this parable against them. 20 © And they watched Aim, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. 21 And they asked him, saying, > Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God ' truly : 22 Is it lawful for us to give tribute unto Cesar, or no? 23 But he perceived their craftiness, and said unto them, Why tempt ye me? 24 Show mea ἢ penny. Whose image and superscription hath it? They answered and said, Cesar’s. 25 And he said unto them, Render therefore unto Cesar the things which be Cesar’s, and unto God the things which be God’s. 26 And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace. 27 9 1Then came to him certain of the Sadducees, ™which deny that there is any resurrection ; and they asked him, CHAP. XX. the resurrection answered 28 Saying, Master," Moses wrote 4, Μ' 4048, unto us, If any man’s brother die, An, cya having a wife, and he die without ee children, that his brother should take his wife, and raise up seed unto his brother. 29 There were therefore seven brethren. and the first took a wife, and died without children. 30 And the second took her to wife, and he died childless. 31 And the third took her; and in lke manner the seven also: and they left no children, and died. 32 Last of all the woman died also. 33 Therefore in the resurrection whose wife of them is she? for seven had her to wife. 34 And Jesus answering said unto them, The children of this world marry, and are given in marriage : 35 But they’ which shall be accounted worthy to obtain that world, and the resurrec- tion from the dead, neither marry, nor are given in marriage : 36 Neither can they die any more: for ° they are equal unto the angels; and are the chil- dren of God, ? being the children of the re- surrection. 37 Now that the dead are raised, 4 even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. 38 For he is not a God of the dead, but of the living; for * all live unto him. f Dan. ii. 34, 35; Matt. xxi. 44. £ Matt. xxii. 15.— Matt. xxii. 16; Mark xii. 14.—— Or, of a truth——* See Matt. xviii. 28.—! Matt. xxii. 23; Mark xii. 18. ™ Acts xxiii. 6, 8——" Deut. xxv. 8. ©] Cor. xv. 42, 49, 52; 1 John iii. 2.——P Rom. viii. 23.——4 Exod. iii. 6. ——t Rom. vi. 10, 11. Our phrase, God forbid, answers pretty well to the meaning of the Greek, but it is no translation. Verse 18. Grind him to powder.] See on Matt. xxi. 44. Verse 20. They watched him] Παρατηρησαντες, Insidiously watching. See on chap. xiv. 1. Spies] Ἐγκαθετους, from ev, in, and καθιημι, I let down, to set in ambush. One who crouches in some secret place to spy, listen, catch, or hurt. Hesychius explains the word by evedpevovtec, those who lie in wait, or in ambush, to surprise and slay. Josephus uses the word to signify a person bribed for a particular purpose. See War, Ὁ. ii. 6. ii. s. 5, and b. vi. c. v. s. 2. No doubt the persons mentioned in the text were men of the basest principles, and were hired by the mali- cious Pharisees to do what they attempted in vain to perform. Verse 22. Is it lawful for us to gwe tribute unto Vou. T 2 Cesar] See this insidious but important question considered at large on Matt. xxii. 16-22. Verse 29. There were therefore seven brethren] See on Matt. xxii. 23-33. Verse 34. The children of this world] Men and women in their present state of mortality and pro bation ; procreation being necessary to restore the waste made by death, and to keep up the population of the earth. Verse 36. Equal unto the angels] Who neither marry nor die. See the Jewish testimonies to the resurrection of the human body quoted at length on 1 Cor. xv. 42. Verse 38. All live unto him.] There is a remark- able passage in Josephus’s account of the Maccabees, chap. xvi., which proves that the best informed Jews believed that the souls of righteous men were in the presence of God in a state of happiness. “ They 481 How Christ is David’s son. 39 Then certain of the scribes An. Olymp. answering said, Master, thou hast eT well said. 40 And after that, they durst not ask him any question at all. 41 4 And he said unto them, * How say ‘hey that Christ is David’s son ? 42 And David himself saith in the book of Psalms, t The Lorp saith unto my Lord, Sit thou on my right hand, 43 Till I make thine enemies thy footstool. A. M. 4033. A. D, 29. Matthew xxii. 42; Mark xii. 35———t Psalm cx. 1; Acts 11. 34. who lose their lives for the sake of God, τανε unto Gop, as do Abraham, Isaac, and Jacob, and the rest of the patriarchs.” And one not less remarkable in Shemoth Rabba, fol. 159. ““ Rabbi Abbin saith, The Lord said unto Moses, Find me out ten righteous persons among the people, and I will not destroy thy people. Then said Moses, Behold, here am 7, Aaron, Fleazar, Ithamar, Phineas, Caleb, and Joshua; but God said, Here are but seven, where are the other three ? When Moses knew not what to do, he said, O Eternal God, do those live that are dead? Yes, saith God. Then said Moses, If those that are dead do live, re- member Abraham, Isaac, and Jacob.” So the resur- rection of the dead, and the immortality and imma- teriality of the soul, were not strange or unknown doctrines among the Jews. Verse 40. They durst not ask] Or, did not ven- ture to ask any other question, for fear of being again confounded, as they had already been. Verse 41. How say they| See the note on Matt. xxil. 42-46. Verse 43. Thy*footstool.] Literally, the footstool of thy feet. ‘They shall not only be so far humbled that the feet may be set on them; but they shall be actually subjected, and put completely under that Christ whom they now despise, and are about to crucify. Verse 46. Beware of the scribes] Take heed that ye be not seduced by those who should show you the way of salvation. See on Matt. xxiii. 4-14. 1. How it can be supposed that the ancient Jewish Church had no distinet notion of the resurrection of the dead is to me truly surprising. The justice of God, so peculiarly conspicuous under the old covenant, might have led the people to infer that there must be a re- surrection of the dead, if even the passage to which ST. LUKE. Hypocrisy of the scribes 44 David therefore calleth him 4,™. 1093. Lord; how is he then his son? An. Olymp 45 9 "Then in the audience of ae all the people, he said unto his disciples, 46 τ Beware of the scribes, which desire to walk in long robes, and “love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts ; 47 * Which devour widows’ houses, and for a show make long prayers; the same shall receive greater damnation. uMatt. xxiii. 1; Mark xii. 38. VY Matt. xxiii. 5.——w Chap. xi. 43. x Matt. xxiii. 14. our Lord refers had not made a part of their law. As the body makes a part of the man, justice requires that not only they who are marlyrs for the testimony of God, but also all those who have devoted their lives to his service, and died in his yoke, should have their bodies raised again. The justice of God is as much concerned in the resurrection of the dead, as either his power or mercy. To be freed from earthly incum- brances, earthly passions, bodily infirmities, sickness, and death, to be brought into a state of conscious ex- istence, with a refined body and a sublime soul, both immortal, and both ineffably happy—how glorious the privilege! But of this, who shall be counted worthy in that day ? Only those who have washed their robes, and made them white in the blood of the Lamb, and who, by patient continuing in well dog, have sought for glory and honour and immortality. 2. A bad example, supported by the authority, re- putation, and majesty of religion, is a very subtle poi- son, from which it is very difficult for men to preserve themselves. It is a great misfortune for any people to be obliged to beware of those very persons who ought to be their rule and pattern. This isa reflection of pious Father Quesnel; and, while we admire its depth, we may justly lament that the evil he refers to should be so prevalent as to render the observation, and the caution on which it is founded, so necessary. But let no man imagine that bad and immoral ministers are to be found among one class of persons only. They are to be found in the branches as well as in the root: in the different sects and parties as well as in the mother or national Churches, from which the others have separated. On either hand there is little room for glorying.—Professors and ministers may change, but the truth of the Lord abideth for ever ! CHAPTER ΧΧΙ. The poor widow casting two mites into the treasury, 1-4. False Christs, 8. The signs of this desolation, 7. Persecutions against the godly, 12-19. umes, 23-28. 29-33. Directions how to escape, 20-22. The parable of the fig tree, illustrative of the time when they may expect these calamities. The necessity of sobriety and watchfulness, 34-36. The destruction of the temple foretold, 5, 6 Wars, 9,10. Earthquakes and fearful sights, 11 The tribulation of those He teaches by day in the temple, and lodges by night in the Mount of Olives, and the people come early to hear him, 37, 38. 482 ( 31%") Destruction of Jerusalem AM AND he looked up, *and saw An, Οἱ mp. the rich men casting their gifts into the treasury. 2 And he saw also a certain poor widow casting in thither two ἢ mites. 3 And he said, Of a truth I say unto you, © that this poor widow hath cast in more than they all: 4 For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had. 5 § ‘And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, 6 As for these things which ye behold, the days will come, in the which ° there shall not be left one stone upon another, that shall not be thrown down. 7 Ἵ And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass ? CHAP. XXI. and the temple foretold 8 And he said, ‘Take heed that 4,™, 4033. ye be not deceived: for many shall 5 il come in my name, saying, I am Christ ; 5 and the time draweth near: go ye not therefore after them. 9 But when ye shall hear of wars and com- motions, be not terrified : for these things must first come to pass ; but the end is not by and by. 10 "Then said he unto them, Nation shall rise against nation, and kingdom against kingdom : 11 And great earthquakes shall be in divers places, and famines, and pestilences ; and fear- ful sights and great signs shall there be from heaven. 12 * But before all these, they shall lay their hands on you, and persecute yov, delivering you up to the synagogues, and * into prisons, 1 being brought before kings and rulers ™ for my name’s sake. 13 And *it shall turn to you for a testimony. 14 ° Settle zt therefore in your hearts, not to 4Mark xii. 41—>See Mark xii. 42——¢ 2 Cor. viii. 12. 4 Matt. xxiv. 1; Mark xiii. 1—e Chap. xix. 44.——f Matt. xxiv. 4; Mark xiii. 5; Eph. v. 6; 2 Thess. ii. 3——# Or, and the time, Matt. iii. Ἢ iv. 17. NOTES ON CHAP. ΧΧΙ. Verse 1. The rich men casting their gifts into the treasury.| See all this, from verse 1 to 4, explained on Mark xii. 41—44. Verse 2. A certain poor widow] A widow miserably poor: this is the proper import of zevcypav, and her being miserably poor heightened the merit of the action. Two mites.) Which Mark says, chap. xii. 42, make a farthing or quadrans, the fourth part of an as, or penny, as we term it. In Plutarch’s time we find the smallest piece of brass coin in use among the Romans was the quadrans, but it appears that a smaller piece of money was in circulation among the Jews in our Lord’s time, called here, and in Mark, chap. xii. 42,a lepton, i. 6. small, diminished, from λείπω, I fail. In ancient times our penny used to be marked with a deep indented cross, dividing the piece into four equal parts, which, when broken in ¢wo, made the half-penny, and, when broken into four, made the fourthing, what we have corrupted into farthing. Probably the Roman quadrans was divided in this way for the convenience of the poor. Our term mite seems to have been taken from the animal called by that name ; for as that ap- peared to our ancestors to be the smallest of all ani- mals, so this being the smallest of all coins was called by its name. Junius says that mifte was a small base coin among the Dutch. Our word mite seems to be a contraction of the Latin minutum,a small thing, whence the French miéte, a crumb, a very small morsel. See the note on Mark xii. 41. Verse 5. Goodly stones] Or, costly stones. It has been thought by some that this relates not so much 1 h Matt. xxiv. 7.——i Mark xiii. 9; Rev. ii. 10.—— Acts iv. 3; v.18; xii. 4; xvi. 24.——! Acts xxv. 23.—— | Pet. ii. 13. 0 Phil. i. 28; 2 Thess. i. 5. © Matthew x. 19; Mark xiii. 11: chap. xii. 11. to the stones of which the temple was built, as to the precious stones with which it was decorated. Tor an account of the stones of the temple, see on Mark xiii 1. And gifts] Or, consecrated things, avadnpace. Αναθημα properly signifies a thing consecrated to sa- cred uses: Avaeua signifies a thing devoted to a curse, or to destruction. They both come from the same root, ἀνατίθημι, I lay up, separate ; and though two meanings cannot be more opposite than those assign- ed to these words, yet in the words themselves a short vowel (e) in the place of a long one (7) makes all the difference between dlessing and cursing. Verse 6. One stone upon another] This was lite- rally fulfilled. See Matt. xxiv. 2. Verse 8. Many shall come in my name] Usurping my name : calling themselves the Messiah. See Matt. xxiv. 5. Concerning this prediction of the destruc- tion of Jerusalem, and its literal accomplishment, see the notes on Matt. xxiv. 1-42. Verse 9. Commotions] Seditions and civil dissen- sions, with which no people were more agitated than the Jews. Verse 11. Fearful sights] What these were the reader will find in detail on Matt. xxiv. 7. Verse 12. Synagogues] Or, assemblies, &c. these all explained on Mark xiii. 9. Verse 13. Jt shall turn to you for a testimony.) That is, it shall turn out on your pari for a testimony to them (your persecutors) that you are thoroughly persuaded of the truth of what you teach, and that you are no impostors. Verse 14. Settleit therefore. &c.] $ 483 See See on Matt. x. 19 Destruction of Jerusalem A. M. 4033. ἢ : M4033. meditate before, what ye shall an An. Olymp. swer: BEL 15 For dew give you a mouth and wisdom, ? which all your adversaries shall not be able to gainsay nor resist. 16 4 And ye shall be betrayed both by pa- rents, and brethren, and kinsfolks, and friends ; and * some of you shall they cause to be put to death. 17 And ‘ye shall be hated of all men for my name’s sake. 18 * But there shall not a hair of your head perish. 19 In your patience possess ye your souls. 20 ἃ And when ye shall see Jerusalem com- passed with armies, then know that the deso- lation thereof is nigh. 21 Then let them which are in Judea flee to the mountains ; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. 22 For these be the days of vengeance, that Yall things which are written may be fulfilled. 23 ~ But wo unto them that are with child, and to them that give suck, in those days ! for P Acts vi. 10. 4 Micah vii. 6; Mark xiii. 12. τ Acts vil. 59; xii. 2——= Matt. x. 22. t Matt. x. 30. 4 Matt. xxiv. 15; Mark xiii. 14. V Dan. ix. 26, 27; Zech. xi. 1. w Matthew “xxiv. 19. ST. LUKE. and the temple foretold there shall be great distress in the are land, and wrath upon this people. An. Olymp. 24 And they shall fall by the Γ΄. edge of the sword, and shall be led away cap- tive into all nations: and Jerusalem shall be trodden down of the Gentiles, * until the times of the Gentiles be fulfilled. 25 “1 ¥ And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity : the sea and the waves roaring ; 26 Men’s hearts failing them for fear, and for looking after those things which are com- ing on the earth: 7 for the powers of heaven shall be shaken. 27 And then shall they see the Son of man * coming in a cloud with power and great glory. 28 And when these things begin to come to pass, then look up, and lift up your heads for ἢ your redemption draweth nigh. 29 ¢ And he spake to them a parable: hold the fig tree, and all the trees ; 30 When they now shoot forth, ye see and know of your own selves, that summer is now nigh at hand. 31 So likewise ye, when ye see these things Be- x Dan. ix. 27; xii. 7; Rom. xi. 25. Y Matt. xxiv. 29; Mark xiii. 24; 2 Pet. iii. 10, 12. z Matt. xxiv. 29. a Matt. xxiv 30; Rev. i. 7; xiv. 14.—— Rom. viii. 19, 23. © Matt. xxiv. 32; Mark xiii. 28. Verse 15. I will give you a mouth and wisdom] Στομα, a mouth, must appear plain to-every person to be used here for a ready utterance, or eloquence in speaking. They shall have an abundance of wisdom to know what to say; and they shall have an irresisti- ble eloquence to say what they ought. Verse 18. But there shall not a hair of your head perish.| A proverbial expression for, Ye shall not suf- fer any essential injury. Every genuine Christian shall escape when this desolation comes upon the Jewish state. Verse 19. In your patience] Rather, your per- severance, your faithful continuance in my word and doctrine. Ye will preserve your souls. Ye shall escape the Roman sword, and not one of you shall pe- rish inthe destruction of Jerusalem. Instead of xrycac6e, possess, or preserve ye, | read κτήσεσθε, ye shall pre- serve. This reading is supported by AB-B, five others ; both the Syriac, all the Arabic, Authiopic, Vulgate, all the Itala except two, Origen, Macarius, and Tertullian. Verse 22. These be the days of vengeance] See on Matt. xxiv. 21. Verse 24. They shall fall by the edge of the sword] Those who perished in the siege are reckoned to be not less than eleven hundred thousand. See Matt. Xxiv. 22. And shall be led away captive] To the number of 484 ninety-seven thousand. See Josephus, War, b. vi. ec. ix. s. 2, 3, and on Matt. xxiv. 31. Trodden down of the Gentiles] Judea was so com- pletely subjugated that the very land itself was sold by Vespasian ; the Gentiles possessing it, while the Jews were either nearly all killed or led away into captivity. Of the Gentiles be fulfilled.| Till the different na- tions of the earth, to whom God shall have given the dominion over this land, have accomplished all that which the Lord hath appointed them to do ; and till the time of their conversion to God take place. But when shall this be? We know not.. The nations are still treading down Jerusalem, and the end is known only to the Lord. See the note on Matt. xxiv. 31. Verse 25. The sea and the waves roaring] Figu- ratively pointing out the immense Roman armies by which Judea was to be overrun and destroyed. Verse 26. Men’s hearts failing them for fear] Or, Men fainting away through fear, (Ἀποψυχοντων,) be- ng ready te die. Coming on the earth] Or, Coming upon this land, οἰκουμενῃ. See this translation of the word vindicated in the note on chap. il. 1. | Verse 29. He spake to them a parable] Illustrated all these predicted facts by the simile of a fig tree See this explained on Matt. xxiv. 32. Verse 31. The kingdom of God is nigh at hand.) 1 The necessity A.M, 03. come to pass, know ye that the king- An. Olymp. dom of God is nigh at hand. {ας 32 Verily I say unto you, This generation shall not pass away, till all be fulfilled. 33 4 Heaven and earth shall pass away : but my words shall not pass away. 34 Ἵ And " take heed to yourselves, lest at any time your hearts be overcharged with sur- feiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 35 For‘fas a snare shall it come on all them --ὄ--.--..- . 4 Matt. xxiv. 35. ὁ Rom. xiii. 13; 1 Thess. v. 6; 1 Pet. iv. 7. {1 Thess. v. 2; 2 Pet. iii. 10; Rev. iii. 3; xvi. 15. CHAP. XXII. of watchfulness that dwell on the face of the whole 4,™. 4033. earth. An. Olymp. 36 ® Watch ye therefore, and panes * pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and ‘ to stand before the Son of man. 37 * And in the day time he was teaching in the temple ; and ! at night he went out, and abode in the mount that is called the mount of Olives. 38 And all the people came early in the morning to him in the temple, for to hear him. § Matt. xxiv. 42; xxv. 13; Mark xiii. 33-——)Chap. xviii. 1. i Psa. i. 5; Eph. vi. 13.—— John viii. 1, 2 ——! Ch. xxii. 39. After the destruction of the Jewish state, the doctrine of Christ crucified shall be preached every where, and every where prevail. Verse 32. This generation] This race of men; but see on Matt. xxiv. 34, and Mark xiii. 30. Verse 34. Take heed to yourselves] See our Lord’s parable, relative to this matter, explained, Mark xiii. 34. Be overcharged] Literally, be made heavy, as is ge- nerally the case with those who have eaten or drank too much. Take heed that ye be not rendered secure by an improper use of lawful things: do not make this earth your portion: expect its dissolution, and prepare to meet your God. Verse 35. The face of the whole earth.| Or, of thts whole land. ‘The land of Judea, on which these heavy judgments were to fall. See ver. 25; see also chap. ii. 1. Verse 36] Watch ye therefore, and pray always] Perhaps we should connect ev παντὶ xaipw, continually, with ἀγρυπνεῖτε, watch, as it appears to be the most na- tural order. Indeed the word continually belongs equally to both watch and pray; and no man is safe, at any time, who does not attend to this advice as literally as possible. That shall come to pass} ‘That is, the tribulations which are on their way to overwhelm and destroy the Jewish people. These are sufficiently stated in the preceding verses. To stand before the Son of man.] To be acquitted, and to be condemned, are expressed, in Rom. xiv. 4, by standing and falling. Those who were faithful to the grace they had received were not only not de- stroyed in the destruction of Jerusalem, but became heralds of the grace and mercy of God to the nations. Thus they were counted worthy to stand before the Son of man—to minister salvation in his name. Verse 37. And in the day time] Or, every day— τας ἥμερας. This probably relates to the four last days of his life already mentioned. Abode in the mount] He taught all day in the tem- ple, and withdrew every evening, and lodged in Beth- any; a town at the foot, or on the declivity of the mount of Olives. See the note on Matt. xxi. 17. Verse 38. The people came early] He returned early from the mount of Olives, and the people came early in the morning to the temple to hear his teach- ing. For practical observations on the awful subject of this chapter, see Matt. xxiv. at the end. CHAPTER XXII. The chie iests and scribes plot our Lord’s destruction, 1, 2. pr Pp trays him, 3-6. Warns Peter against Satan’s devices, 31, 32. chief priests and captains of the temple, 52, 53. follows and denies his Master, 54-60. terly, 61, 62. fore the council, 66, 67. him, 71. Peter’s resolution, 33. his disciples to make prudent provision for their own support, 35-37. the Mount of Olives, and has his agony in the garden, 39-46. cuts off the ear of the high priest’s servant, which Christ heals by a touch, 49-51. He acknowledges himself to be the Son of God, 68-70 Judas, at the mstigation of the devil, be- He eats his last supper with his disciples, 7-18. Institutes the eucharist, 19, 20. An- nounces one of his disciples as the traitor, 21-23. The contention which should be greatest, 24-30. His denial foretold, 34. Tells The two swords, 38. He goes to Judas comes with a mob, 47,48. Peter He addresses the They lead him to the high priest’s house, and Peter Christ looks upon him, he is stung with remorse, and weeps bit- Jesus is mocked, and variously insulted, 63-65. The next morning he is questioned be- They condemr 485 Judas engages to betray Christ. Seats 085: ΝΟΥ athe feast of unleavened An. Olymp. bread drew nigh, which is call- pee” ed. the passover. 2 And * the chief priests and scribes sought how they might kill him; for they feared the people. 3 9 ¢ Then entered Satan into Judas sur- named Iscariot, being of the number of the twelve. 4 And he went his way, and communed with the chief priests and captains, how he might betray him unto them. 5 And they were glad, and ἃ covenanted to give him money. 6 And he promised, and sought opportunity ST. LUKE. The disciples prepare the passover. to betray him unto them, “ ἴῃ the 4,™, 4083. absence of the multitude. An. Olymp. 7 4% 'Then came the day of least unleavened bread, when the passover must be lulled. 8 And he sent Peter and John, saying, Go, and prepare us the passover that we may eat. 9 And they said unto him, Where wilt thou that we prepare ? 10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water: follow him into the house where he entereth in. 11 And ye shall say unto the good man of the house, The Master saith unto thee, Where a Matt. xxvi. 2; Mark xiv. 1.—» Psa. ii. 2; John xi. 47; Acts ἦν. 27. © Matt. xxvi. 14; Mark xiv. 10; John xiii. 2, 27. 4 Zech. xi. 12. © Or, without tumult.— Matthew xxvi. 17; Mark xiv. 12. NOTES ON CHAP. XXII. Verse 1. The feast of unleavened bread, &c.| See this largely explained, Exod. xxiii. 14; Lev. xxiii. 2-40, and on Matt. xxvi. 2. Verse 2. They feared the people.| The great mass of the people seem to have been convinced that Christ was at least a prophet sent from God ; and it is likely they kept steady in their attachment to him. The taultitude, who are represented as clamouring for his blood at the crucifixion, appear to have been a mere mob, formed out of the creatwres of the chief priests and Pharisees. Verse 3. Then entered Satan into Judas] The devil filled the heart of Judas with avarice ; and that infamous passion led him to commit the crime here specified. ‘This at once accounts for the whole of this most unprincipled and unnatural transaction. None but a devil, or he who is possessed by one, could have been guilty of it :—let the living lay this to heart.— A minister of the Gospel, who is a lover of money, is constantly betraying the interests of Christ. He can- not serve éwo masters; and while his heart is pos- sessed with the love of pelf, the love of God and zeal for perishing souls cannot dwell in him. What Satan could not do by the envy and malice of the high priests and Pharisees, he effects by Judas, a false and fallen minister of the Gospel of God. None are so danger- ous to the interests of Christianity as persons of this stamp. Verse 4. And captains] Among the priests who were in waiting at the temple, some were appointed φυλακες, for a guard to the temple; and over these were γρατήγοι, commanding officers: both sorts are ment oned by Josephus, War, b. vi. c. 5. 5. 3. Bp. Pearce. See another sense of captains, in the note on Matt. xxvii. 65. Dr. Lightfoot supposes these to have been the captains over the watches; for in three places the priests kept watch and ward in the temple, viz. in Beth Abtenes, in Beth Nitsots, and in Beth Mo- kad. The Levites also in twenty-one places more, Middoth, chap. i. Though these watches consisted of severa! persons in each, there was one set over 486 them, as the captain or head of that watch. He thinks that Matthew, chap. xxvii. 65, refers to one of these: Ye have a watch of your own; let some of them be sent to guard the sepulchre. The captain of the temple, he supposes to have been the chief or head of all these watches; and thus he was captain of the captains. In the same Talmudical tract it is said, The ruler of the mountain of the temple (i. e. captain of the temple) takes his walks through every watch with torches lighted before him: if he found any upon the watch, that was not standing on his feet, he said, Peace be with thee: but if he found him sleeping, he struck him with a stick, and he might also burn his clothes. And when it was said by others, What noise is that in the court? the answer was, It is the noise of a Levite under correction, whose garments they are burning, because he slept upon his watch. This cus- tom casts light on Rev. xvi. 15: Behold, I come as a thief: blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. It is easy to distinguish this captain of the mountain of the temple from the ruler of the temple, or sagan: the former presided over the guards; the latter over the whole service of the temple. We have them both distinguished, Acts iv. 1: there is the caplain of the temple; and Annas, who was the sagan. See Lightfoot. Verse 5. They—covenanted to give him money.} Matthew says thirty pieces, or staters, of silver, about 41. 10s. English, the common price of the meanest slave. See the note on Matt. xxvi. 15. Verse 6. And he promised] That is, to do it— εξωμολογησε: or, He accepted the proposal. See Wakefield. Verse 7. The passover] Πασχα, ver. 1, is the name of the festival; το πασχα here is supposed to be the name of that on which they feasted, viz. the sacrificed paschal lamb. But see the notes on Matt. xxvi., and especially the observations at the end of that chapter. Verse 8-13. He sent Peter and John, &c.] See the subject of these verses largely explained on Matt. xxvi. 17-19, and Mark xiv. 13, 15. 1 Christ wmstitutes Bs ΩΝ is the guestchamber, where I shall An Olymp. eat the passover with my disciples ? : 12 And he shall show you a large upper room furnished: there make ready. 13 And they went, and found as he had said unto them: and they made ready the passover. 14 And when the hour was come, he sat down, and the twelve apostles with him. 15 And he said unto them, ® With desire I have desired to eat this passover with you be- fore I suffer: 16 For I say unto you, I will not any more eat thereof, ‘ until it be fulfilled in the king- dom of God. 17 And he took the cup, and gave thanks, CHAP. XXII. the eucharast. and said, Take this, and divide ἐξ Αι ΝΜ, 4033. among yourselves : An. Olymp. x " P CCIL 1. 18 For ΕἾ say unto you, I will not ————~ drink of the fruit of the vine, until the kingdom of God shall come. 19 Ἵ ᾿ And he took bread, and gave thanks, and brake τ, and gave unto them, saying, This is my body which is given for you: ™this do in remembrance of me. 20 Likewise also the cup after supper, say- ing, "This cup is the new testament in my blood, which is shed for you. 21 9° But, behold, the hand of him that betrayeth me 7s with me on the table. 22 » And truly the Son of man goeth, 4 as 5 Matt. xxvi. 20; Mark xiv. 17. 4 Or, Ihave heartily desired. iChap. xiv. 15; Acts x. 41; Rev. xix. 9——k Matt. xxvi. 29; Mark xiv. 25. 1 Matt. xxvi. 26; Mark xiv. 22. Verse 14. And when the hour was come] Thatis, the evening. See Matt. xxvi. 20, and Mark xiv. 17. Verse 15. With desire I have desired] A Hebraism for, I have desired most earnestly. Our Lord’s mean- ing seems to be, that, having purposed to redeem a lost world by his blood, he ardently longed for the time in which he was to offer himself up. Such love did the holy Jesus bear to the human race. This eucha- ristic passover was celebrated once, by way of antici- pation, before the bloody sacrifice of the victim of sal- vation, and before the deliverance it was appointed to commemorate ; as the figurative passover had been likewise once celebrated before the going out of Egypt, and the deliverance of God’s chosen people. Quesnel. Verse 16. Until it be fulfilled in the kingdom of God.| That is, until that of which the passover is a type is fulfilled in my death, through which the king- dom of God, or of heaven, (See Matt. iii. 2,) shall be established among men. Verse 17. He took the cup] This was not the sacramental cup, for that was taken after supper, ver. 20, but was the cup which was ordinarily taken before supper. Divide it among yourselves] Pass the cup from one to another; thus the cup which Christ gave to the first person on his right hand continued to be handed from one to another, till it came to the last person on his left. Verse 18. I will not drink of the fruit of the vine] That is, before the time of another passover, the Holy Ghost shall descend, the Gospel of the kingdom be established, and the sacramental supper shall take place of the paschal lamb ; for in a few hours his crucifixion was to take place. See on Matt. xxvi. 29. Verse 19. Took bread] See the nature and design of the Lord’s Supper explained in the notes on Matt. XXvi. 26-29. This do in remembrance of me.] That the Jews, in eating the passover, did it to represent the suffer- ings of the Messiah, is evident from the tract Pesa- chim, fol. 119, quoted by Schoetigen. Why do we | away, and departing, 1 ™ 1 Cor. xi. 24.——® 1 Cor. x. 16. © Psa. xli. 9; Matt. xxvi. 21, 23; Mark xiv. 18; John xiii. 21, 26. P Matthew xxvi. 24. 4 Acts ii. 23; iv. 28. call this the great hallel? (i. e. the hymn composed of several psalms, which they sung after the paschal supper.) Ans. Because in it these five things are con- tained: 1. The exodus from Egypt. 2. The divid- ing of the Red Sea. 3. The promulgation of the law. 4. The resurrection of the dead. And, 5. The suf- ferings of the Messiah. The first is referred to, Psa. exiv. 1, When Israel went out of Egypt, ὅς. The second in Psa. exiv. 3, The sea saw it and fled. The third in Psa. exiv. 4, The mountains skipped like rams, &ce. The fourth in Psa. exvi. 9, I will walk before the Lord in the land of the living. The fifth in Psa. exv. 1, Not unto us, O Lord, not unto us, but unto thy name give glory; for thy mercy and thy truth’s sake. See the note on Matt. xxvi. 30. Verse 20. This cup is the new testament in my blood| Perhaps it might be better to paraphrase the passage thus: This cup which is poured out for you, signifies the blood of the new covenant, which is shortly to be ratified iz (or by) the shedding of my bleod.— Or, This cup is the new covenant, poured out for you with my blood :—that is, the paschal sacrifice and my sacrifice happen together. But see Aypke. It does not appear that our Lord handed either the bread or the cup to each person; he gave it to him | who was next to him, and, by handing it from one to another, they shared it among themselves, ver. 17. In this respect the present mode of administering the Lord’s Supper is not strictly according to the original institution. Verse 21. The hand of him that betrayeth me, &c.] What can be desired more, says Dr. Lightfoot, as a demonstration that Judas was present at the eucharist? And, whereas the contrary is endeavoured to be proved out of John xiii., nothing is made out of nothing ; for there is not one syllable throughout that whole chap- ter of the paschal supper, but of a supper before the feast of the passover. Verse 22. The Son of man goeth| That is, he is about to die. Απερχεσϑαι, οἰχεσϑαι, abire, going, going are used, by the best Greek and 487 The dascyples contend Aft 6088. it was determined: but wo unto An. Olymp. that man by whom he is betrayed ! 23 "And they began to inquire among themselves, which of them it was that should do this thing. 24 9 * And there was also a strife among them, which of them should be accounted the greatest. 25 * And he said unto them, The kings of the Gentiles exercise lordship over them ; and they that exercise authority upon them are called benefactors. 26 “But ye shall not be so: ¥ but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. ST. LUKE. who should be greatest. = : A. Μ. 4033. 27 “For whether is greater, en he that sitteth at meat, or he re Olymp. that serveth? is not he that sit CC’ teth at meat? but *I am among you as he that serveth. 28 Ye are they which have continued with me in ¥ my temptations. 29 And *I appoint unto you a kingdom, as my Father hath appointed unto me ; 30 That * ye may eat and drink at my table in my kingdom, ¥and sit on thrones judging the twelve tribes of Israel. 31 9 And the Lord said, Simon, Simon, be hold, ° Satan hath desired to have you, that he may ‘sift you as wheat : τ Matt. xxvi. 22; John xiii. 22, 25. 3 Mark ix. 34; chap. 2 Matthew xxiv. 47; chap. xii. 32; 2 Cor. i. 7; 2 Tim. ii. 12, ©] Peter v. 8. ix. 46. t Matt. xx. 25; Mark x. 42.——* Matt. xx. 26; 1 Pet. | « Matt. viii. 11; chap. xiv. 15; Rey. xix. 9—— Psa. xlix. 14° v. 3. v Chap. ix. 48.—wW Chap. xii. 37. x Matt. xx. 28; | Matthew xix. 28; 1 Cor. vi. 2; Rev. iii. 21. John xiii. 13, 14; Phil. ii. 7,——y Heb. iv. 15. 4 Amos ix. 9. Latin writers, for death and dying. See Rosen-| Christ had distinguished by peculiar marks of his fa- muller. Verse 23. They began to inquire among themselves] See the notes on Matt. xxvi. 23, 24. Verse 24. There was also a strife among them] There are two different instances of this sort of con- tention or strife mentioned by the evangelists, each of which was accompanied with very different cireum- stances ; one by Matthew, in chap. xviii. 1, &c.; by Mark, chap. ix. 33, &c.; and by Luke, in chap. ix. 46, &c. That contention cannot have been the same with this which is mentioned here. The other, related in Matt. xx, 20, &c., and Mark x. 35, &c., must be what Luke intended here to record ; and this strife or contention was occasioned by the request which Zebe- dee’s wife made to our Lord in favour of her sons, James and John; but, then, Luke has mentioned this very much out of the order of time, it having happen- ed while our Lord and his disciples were on their way to Jerusalem: Matt. xx. 17; Mark x. 32. See Bp. Pearce. Verse 25. Are called benefactors.| The very Greek word used by the evangelist, εὐεργεται, was the sur- name of some of the Ptolemies of Egypt; Péolemy Euergetes, i.e. the Benefactor. It was a custom among the ancient Romans to distribute part of the lands which they had conquered on the frontiers of the empire to their soldiers ; those who enjoyed such lands were called beneficiarii, beneficed persons; and the lands themselves were termed deneficia, benefices, as being held on the beneficence of the sovereign ; and it is no wonder that such sovereigns, however tyrannical or oppressive they might have been in other respects, were termed benefactors by those who were thus dependent on their bounty. Verse 26. Let him be as the younger] Dr. Light- foot justly conjectures that Peter was the eldest of all the disciples; and he supposes that the strife was kindled between him and the sons of Zebedee, James and John. These three disciples were those whom 488 vour ; and therefore it is natural to conclude that the strife lay between these three, the two brothers and Peter. Shall we or Peter be at the head? Neither, says our Lord. Let him, Peter, who is chief (ὁ μειζων, the eldest) among you, be as, John, ὁ vewrepoc, the younger. The younger part of the disciples do not appear to have taken any part in this contention ; and our Lord shows Peter, and the sons of Zebedee, that they must be as unambitious as the younger in order to be acknowledged as his disciples. Dr. Lightfoot thinks that Peter was the mover of this strife, and therefore our Lord rebukes him by name. Verse 29. 7 appoint unto you a kingdom, as my Father hath appointed unto me] The Codex Alewan- drinus, with some other MSS., the later Syriac, and Origen, read in the first clause, διαϑηκην, a covenant. 7 appoint unto you a covenant, as my Father hath appointed unto me a kingdom :—Ye shall be ministers of the new covenant, as I am king in that spiritual kingdom to which it relates. This is a curious read- ing: but our Lord is probably to be understood as promising that they should get a kingdom—a state of blessedness, as he should get it—they must go through much tribulation in order to enter inio the kingdom of God. So the Son of man suffered that he might enter into his glory: for the joy that was set before him, he endured the cross, and despised the shame, and is set down on the right hand of God. Verse 30. Sit on thrones] See on Matt. xix. 28. Marcion left the whole of this verse out, according to Epiphanius : probably because he did not understand it. Verse 31. Simon, Simon] When a name is thus repealed in the sacred writings, it appears to be al- ways intended as an expression of Jove, manifested by a warning voice. As if he had said, While thou and the others are contending for supremacy, Satan is en- deavouring to destroy you all: but I have prayed for thee, as being in most danger. Satan hath desired—you] That is, all the apostles 1 Christ Joretells A.M. 4033. 32 But °I have prayed for thee, An. Vlymp. that thy faith fail not: ‘and when thou art converted, strengthen thy brethren. 33 And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. 34 8 And he said, I tell thee, Peter, the cock ὁ John xvii. 9, 11, 15—f Psalms li. 13; John xxi. 15, 1 ὶ but particularly the three contenders: the plural pro- noun, ὕμας, sufficiently proves that these words were not addressed to Peter alone. Satan had already got one, Judas ; he had nearly got another, Peter; and he wished to have αἰ. But we see by this that the devil cannot even tempt a man unless he receive permission. He desires to do all evil; he is permitted only to do some. Verse 32. 7 have prayed for thee] From the natu- ral forwardness and impetuosity of thy own spirit, thou wilt be brought into the most imminent danger ; but I have supplicated for thee, that thy faith may not ut- terly fail—exderty, from ex, out, and λείπω, I fail, to fall utterly or entirely off. Peter’s faith did fail, but not utterly: he did fall, but he did not fall off, apos- tatize, or forsake his Master and his cause finally, as Judas did. Every body sees, from Peter’s denial of his Lord, that his faith did fail, and his great courage too; and yet they read, in the common translation, that Christ prayed that it might not fail: can they then conceive that our Lord’s prayer was heard 1 The translation which I have given above removes this em- barrassment and apparent contradiction. It was cer- tainly Peter’s advantage that our Lord did pray for him ; but it was not so much for his honour that he should stand in need of such a prayer, beyond all others. Lightfoot. When thou art converted] Restored to a sense of thy folly and sin, and to me and my cause—establish these thy brethren. All the disciples forsook Jesus and fled, merely through fear of losing their lives ; Peter, who continued for a while near him, denied his Master with oaths, and repeated this thrice: our Lord seems to intimate that, after this fall, Peter would be- come more cautious and circumspect than ever; and that he should become uncommonly strong in the faith, which was the case; and that, notwithstanding the baseness of his past conduct, he should be a proper instrument for strengthening the feeble minded, and supporting the weak. His two epistles to the perse- cuted Christians show how well he was qualified for this important work. Verse 34. The cock shall not crow this day| Mat- thew, xxvi. 34, and Mark, xiv. 30, say, this night; both expressions are right, because the Jewish day, of twenty-four hours, began with the evening, and ended at the evening of the following day. On Peter’s de- maf, see the notes on Matt. xxvi. 31-35. Verse 35. When I sent you without purse] See the notes on Matt. x. 9, 10. Verse 36. He that hath no sword] Bishop Pearce supposes that the word μαγαίραν, sword, has been in- CHAP. XXII. the denial of Peter. shall not crow this day, before that 4,108. thou shalt thrice deny that thou Δ i knowest me. Senet 35 9 And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. 36 Then said he unto them, But now, he © Matt. xxvi. 34; Mark xiv. 30; John xiii. 38——4 Matt. x. 9 chap. ix. 3; x. 4. serted here from what is said in ver. 38, as it is evi- dent our Lord never intended to make any resistance, or to suffer a sword to be used on the occasion; see Matt. xxvi. 52. The word stands rather oddly in the passage: the verse, translated in the order in which it stands, is as follows: And he who hath none, let him sell his garment and buy—a sword. Now it is plain that the verb πωλησατω, let him buy, may be referred to πηραν, a scrip, in the former part of the verse : there- fore if, according to the bishop’s opinion, the word sword be omitted, the passage may be understood thus: “ When I sent you out before, chap. x. 1, &c., I intended you to continue itinerants only for a few days, and to preach the Gospel only to your couwntry- men; therefore you had but little need of a staff, purse, or scrip, as your journey was neither dong nor expen- sive ; but now I am about to send you into all the world, to preach the Gospel to every creature ; and, as ye shall be generally hated and persecuted for my sake, ye shall have need to make every prudent pro- vision for your journey; and so necessary will it be for you to provide yourselves victuals, &c., for your passage through your inhospitable country, that, if any of you have no scrip or wallet, he should sell even his upper garment to provide one.” Others, who are for retaining the word sword, think that it was a prover- bial expression, intimating a time of great difficulty and danger, and that now the disciples had need to look to themselves, for his murderers were at hand. The reader will observe that these words were spoken to the disciples just before he went to the garden of Gethsemane, and that the danger was now so very near that there could be no time for any of them to go and sell his garment in order to purchase a sword to defend himself and his Master from the attack of the Jewish mob. Judea was at this time, as we have already noticed, much infested by robbers: while our Lord was with his disciples, they were perfectly safe, being shielded by his miraculous power. Shortly they must go into every part of the land, and will need weapons to de- fend themselves against wild beasts, and to intimidate wicked men, who, if they found them totally defence- less, would not hesitate to make them their prey, or take away their life. However the matter may be un- derstood, we may rest satisfied that these swords were neither to be considered as offensive weapons, nor in- struments to propagate the truth. The genius and spirit of the Christian religion is equally against doth. Perhaps, in this counsel of our Lord, he refers to the contention about supremacy : asif he had said, Instead of contending among yourselves about who shall be 489 Christ’s agony A.M. 4033. that hath a purse, let him take 7, An. Olymp. and likewise his scrip: and he that ————— hath no sword, let him sell his gar- ment, and buy one. 37 For I say unto you, that this that is written must yet be accomplished in me, i And he was reckoned among the transgressors : for the things concerning me have an end. 38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough. 39 Ἵ * And he came out, and ' went, as he was wont, to the mount of Olives; and his disciples also followed him. ST. LUKE. in the garden. 40 ™ And when he was at the 4,M, 4033. place, he said unto them, Pray that Aa, ὌΝ. ye enter not into temptation. easels 9 41 "And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed, 42 Saying, Father, if thou be ° wimg, re- move this cup from me :, nevertheless ? not my will, but thine, be done. 43 And there appeared 4 an angel unto him from heaven, strengthening him. 44 * And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. 1Jsa. 1111. 12; Mark xv. 28. k Matt. xxvi. 36; Mark xiv. 32; John xvii. 1—!Chap. xxi. 37. τὸ Matt. vi. 13; xxvi. 41; Mark xiv. 38; ver. 46. 2 Matthew xxvi. 39; Mark xiv. 35. Gr. willing to remove. P John v. 30; vi. 38.—4 Matthew iv. 11. ‘John xii. 27; Heb. v. 7. the greatest, ye have more need to unite yourselves against the common enemy, who are now at hand: this counsel was calenlated to show them the neces- sity of union among themselves, as their enemies were both numerous and powerful. Verse 37. Must yet be accomplished| Probably Meaning that, though this prophecy did refer to some particular matter in the time of the prophet, yet it farther (ez) related to Christ, and could not have its complete accomplishment but in Ais crucifixion as a criminal. For the things concerning me have an end.| As if he had said, My work is now almost done; yours is only beginning ; I am now about to be crucified and numbered with the transgressors ; think what will be done to you, and what ought to be done by you; and then think if this be a time for you to be contending with each other. Lightfoot. Verse 38. Lord, behold, here are two swords. And he said unto them, It is enough.| These words cannot be well understood as being an answer to the supposed command of Christ, for every one who had no sword to go and sell his garment and buy one; for, in this case, they were not enough, or sufficient, as nine of the disciples must be without any instrument of de- fence ; but they may be understood as pointing out the readiness and determination of Peter, and perhaps some others, to defend our Lord: Thou shalt not be treated as a transgressor ; here are two swords, and we will fight for thee. In ver. 33, Peter had said, he was ready to go with Christ either to prison or death; which showed his strong resolution to stand by and defend his Master, even at the expense of his life. But, alas, he depended too much on himself! It is enough. The meaning probably is, there is enough said on the subject; as immediately after this he entered into his agony. I must here confess that the matter about the swords appears to me very obscure. J am afraid I do not understand it, and I know of none who does. Schoett- gen and Lightfoot have said much on the subject ; others have endeavoured to get rid of the difficulty by 490 # translating μαχαιραν a knife, which was necessary on long journeys for providing forage and fuel; as they were to depend wholly on their own industry, under God, for all the necessaries of life, while going through the nations of the earth, preaching the Gospel to Jews and Gentiles. I cannot say which sense the reader should prefer. Verse 40. When he was at the place| Viz. Geth- semane. On this agony of our Lord see the notes on Matt. xxvi. 36-46. Verse 43. There appeared an angel—from heaven] It was as necessary that the fullest evidence should be given, not only of our Lord’s Divinity, but also of his humanity: his miracles sufficiently attested the former; his hunger, weariness, and agony in the garden, as well as his death and burial, were proofs of the latter. As man, he needs the assistance of an angel to support his body, worn down by fatigue and suffering. Sce at the end of ver. 44. Verse 44. Prayed more earnestly] With greater emphasis and earnestness than usual, with strong ery- ing and tears, Heb. vy. 7; the reason given for which is, that he was in an agony. Kypke well observes, Vox ἀγωνία summum animi angorem ef dolorem indi- cat ; et idem est, quod αδημονειν, Matt. xxvi. 37; Mark xiv. 34. “The word ἀγώνα (agony) points out the utmost anguish and grief of soul, and is of the same import with adjuovey in Matthew and Mark.” See the note on Matt. xxvi. 37. Drops of blood| See the note on Matt. xxvi. 38. Some have thought that the meaning of the words is, that the sweat was so profuse that every drop was as large as a drop of blood, not that the sweat was blood itself: but this does not appear likely. There have been cases in which persons in a debilitated state of body, or through horror of soul, have had their sweat tinged with blood. Dr. Mead from Galen observes, Contingere interdum, poros ex multo aut fervido spiritu adeo dilatari, ut etiam exeat sanguis per eos, fiatque sudor sanguineus. “Cases sometimes happen in which, through mental pressure, the pores may be so dilated that the blood may issue from them; so that 1 Christ 1s apprehended. A.M. 4033. 45 And when he rose up from Any γον. prayer, and was coming to his dis- —_ ciples, he found them sleeping for sorrow, 46 And said unto them, Why sleep ye? rise and * pray, lest ye enter into temptation. 47 Ἵ And while he yet spake, * behold a mul- titude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him. 48 But Jesus said unto him, Judas, betray- est thou the Son of man with a kiss? 49 When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword? 50 4 And “one of them smote a servant of the high priest, and cut off his right ear. 51 And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him. 52 ἡ Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves? 53 When I was daily with you in the temple ye stretched forth no hands against me: but CHAP. XXII. Peter denies him. “this is your hour, and the power 4,™, 1039. of darkness. 54 * Then took they him, and led him, and brought him into the high priest’s house. ¥ And Peter followed afar off. 55 *And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. 56 But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him. 57 And he denied him, saying, Woman, I know him not. 58 *And after a little while, another saw him, and said, Thou art also of them. And Peter said, Man, I am not. 59 ἡ And about the space of one hour after, another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilean. 60 And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew. 61 And the Lord turned, and looked upon Peter. © And Peter remembered the word of the Lord, how he had said unto him, Before An. Olymp. CCI. s Ver. 40. Matt. xxvi. 47; Mark xiv. 43; John xviii. 3. & Matt. xxvi. 51; Mark xiv. 47; John xviii. 10. ¥ Matt. xxvi. 55; Mark xiv. 48.—¥ John xii. 27.——* Matthew xxvi. 57. ¥ Matt. xxvi. 58; John xviii. 15. % Matt. xxvi. 69; Mark xiv. 66; John xviii. 17, 18. a Matt. xxvi. 71; Mark xiv. 69; John xviii. 25. Ὁ Matt. xxvi. 73; Mark xiv. 70; John xviii. 26. © Matthew xxvi. 75; Mark xiv. 72. there may be a bloody sweat.” And Bishop Pearce gives an instance from Thuanus (De Thou) of an Italian gentleman being so distressed with the fear of death that his body was covered with a bloody sweat. But it is fully evident that the fear of death could have no place in the mind of our blessed Lord. He was in the bloom of life, in perfect health, and had never suffered any thing from disease of any kind ; this sweat was most assuredly produced by ἃ preter- natural cause. See at the end of the chapter. Verse 48. Belrayest thou the Son of man with a kiss?] Dost thou attempt to kiss me as a friend, while thou art delivering me up into the hands of my enemies? We need not wonder at all this, as Satan himself had entered into the heart of this traitor, see yer. 3; consequently we can expect nothing from him but what is fell, deceitful, and cruel. Verse 50. Cut off his right ear.| See the note on Matt. xxvi. 51. Verse 51. Suffer ye thus far.] Or, Suffer me to go thus far. As they had now a firm hold of Christ, Matt. xxvi. 50, he wished them to permit him to go as far as Malchus, whose ear was cut off, that he might heal it. See the objections brought against this interpretation answered by Kypke; and see the exam- ples he produces. However, the words may be under- stood as an address to his disciples : Let them proceed; | 1 make no resistance; for in this way only are the Scriptures to be fulfilled. Verse 53. JI was daily with you in the temple} Alluding to the four preceding days, during the whole of which he taught in the temple, see chap. xxi. 37, and Matt. xxi. 17. This is your hour, and the power of darkness.| That is, the time in which you are permitted to wnrein your malice ; which ye could not do before, because God did not permit you; and so perfectly are ye under his control that neither you nor the prince of darkness can proceed a hair’s breadth against me but through this permission: see at the end of the chapter. What a comfortable thought is it to the followers of Christ, that neither men nor demons can act against them but by the permission of their heavenly Father, and that he will not suffer any of those who trust in him to be tried above what they are able to bear, and will make the trial issue in their greater salvation, and in his glory Verse 56. A certain maid beheld him] Or, Atten- tively beholding him, atevicaca. And this she did by the help of the light of the fire at which Peter sat. Verse 57. And he denied him] See the notes on Matt. xxvi. 58, 69, &e. Verse 61. The Lord turned, and looked upon Peter.] See the note on Matt. xxvi. 75, where this delicate reproof is particularly noted. 491 Jesus 1s mocked and insulted. Ay Μ᾿ 4083. the “cock crow, thou shalt deny in Oia me thrice. _oCl 162 «And Peter went out, wept bitterly. 63 Ἵ ° And the men that held Jesus mocked him, and smote ham. 64 And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee ? 65 And many other things blasphemously spake they against him. 66 4‘ And assoon as it was day, § the elders of the people, and the chief priests, and the and ST. LUKE. The chief priests condemn ham. sani im 4. M. 4033. scribes came together, and led him 4,™,4039 into their council, saying, Ἀπὸ Oe 67 » Art thou the Christ? tell us. —————— And he said unto them, If I tell you, ye wil not believe: 68 And if I also ask you, ye will not answer me, nor let me go. 69 ‘Hereafter shall the Son of man sit on the right hand of the power of God. 70 Then said they all, Art thou then the Son of God? And he said unto them, * Ye say that Lam. 71 | And they said, What need we any far- ther witness ? for we ourselves have heard of his own mouth. 4 Matt. xxvi. 34, 75; John xiii. 38. © Matt. xxvi. 67, 68; Mark xiv. 65.—‘ Matthew xxvil. 1——£ Acts iv. 26; see Acts xxii. 5. h Matt. xxvi. 63; Mark xiv. 61. xiv, 62; Heb. 1.3; viii. 1. 1 Matt. xxvi. 65; Mark xiv. 63. i Matthew xxvi. 64; Mark k Matt. xxvi. 64; Mark xiv. 62. Verse 62. And Peter went out] The word Peter is omitted by BDKLM, and many other good MSS., with some of the ancient versions. Griesbach leaves it out of the text. Verse 63. Mocked him, and smote him.] This and the following verses are placed by Matthew and Mark before the relation of Peter’s denial. For their expla- nation, see on Matt. xxvi. 67, 68. Verse 68. And if I also ask you} Concerning the Christ, in case ye cannot give me such an answer as may prove [ am not the Christ, ye will not let me go; for I know ye are determined to put me to death. Verse 69. Hereafter] From this very time, απὸ του νυν. The kingdom of God is now going to be set up. See the note on Matt. xvi. 27, 28. Verse 70. Art thou then the Son of God?] They all insisted on an answer to this question, and the high priest particularly put it to him, Matt. xxvi. 63. Verse 71. We ourselves have heard| We have heard him profess hirnself the Son of God; he is there- fore guilty of blasphemy, and, as an impious pretender to a Divine mission, we must proceed against and con- demn him to death. See the note on Matt. xxvi. 66. Thus they proceeded as far as they could; he must now be brought before Pilate, as the Jews had no power to put him~to death. His trial before Pilate is related in the subsequent chapter. On our Lord’s agony in the garden, related in the 43d and 44th verses, much has been written, but to little purpose. The cause of this agony seems not to have been well understood ; and there have been many wild conjectures concerning it. Some think it was oceasioned by “the Divine wrath pressing in upon him; for, as he was bearing the sin of the world, God looked on and treated him as if he were a sinner.”— There is something very shocking in this supposition ; and yet it is truly astonishing how general it is. The ministry of the angel, in this case, is a sufficient refu- tation of this opinion ; for what sort of strength could an angel give Christ against God’s indignation? An- gelic strength could not enable him to bear either the | 492 sin of the world or God’s wrath. If an angel could have succoured him in this, an angel might have made the whole atonement. Indeed, the ministry of the an- gel, who must have been sent from God, and sent in love too, is a full proof that God’s wrath was not pour- ed out on our blessed Redeemer at this time. Dr. Lightfoot conjectures that his conflict in the garden was with a devil, who appeared to him in a bodily shape, most horrible ; and that it was through this apparition that he began to be sore amazed, and very heavy, Mark xiv. 33; for, as Satan assaulted the first Adam in a garden in a bodily shape, it is not unreasonable to conclude that in the same way he assaulted the se- cond Adam ina garden. St. Luke tells us, chap. iv. 13, that when the devil had finished all his temptations, he departed from him for a season : this season in the garden, probably, was the season, or fit opportunity, for him to return—the prince of this world came and found nothing in him, John xiv. 30. But, though there was nothing in the immaculate Jesus on which Satan could work, yet he might, as the doctor sup- poses, assume some horrible shape, in order to appal his mind, and shake his firmness ; and the evangelist seems to intimate that he had desired to be permitted to try or sift the disciples in this way, see ver. 31; and it is probable that it is to some personal, horrid appearance, that the apostle alludes when he speaks of the messenger of Satan that buffeted him, 2 Cor. xii. 7. The angel, therefore, from heaven, may be supposed to come against this angel from hell; and, as the one appeared to terrify, the other appeared to strengthen him. It was not necessary to exert the Divine power to crush this devil, and therefore an an- gel from heaven is sent to counteract his influence. This is the sum of Dr. Lightfoot’s reasonings upon this very difficult subject. Others suppose that, while our Lord was praying intensely in the garden, the extreme fervour of his application to God in the behalf of the poor deluded Jews, and in behalf of the world, was too much for his human nature to support ; that he, in consequence, fell into a swoon, in which he had a vision of an angel 1 CHAP. Let these Christ 1s led to Pilate, coming from heaven to strengthen him. sentiments stand on their respective merits. What renders this circumstance more difficult is, that there is no mention of it in any of the other evan- gelists: and it is worthy of remark that, among many of the ancients, the authenticity of these dwo verses, the 43d and 44th, has been doubted, and in consequence they are omitted in several MSS., and in some versions and fathers. The Codex Alexandrinus and the Codex Vaticanus, the two oldest MSS. in the world, omit both verses; in some other very ancient MSS. they stand with an asterisk before them, as a mark of dubi- ousness; and they are both wanting in the Coptic Fragments published by Dr. Ford. They are however extant in such a vast number of MSS., versions, and JSathers, as to leave no doubt with most critics of their authenticity. After all that has been said, or perhaps can be said on this subject, there will remain myste- ries which only the bright light of the eternal world ean sufficiently illustrate. That Christ was now suffer- ing, the just for the unjust, that he might bring us to XXIII. accused, and examined God, and that he was bearing in his body the punish- ment due to their sins, I have no doubt: and that the agony of his mind, in these vicarious sufferings, caused the effusion from his body, of the bloody sweat, may be easily credited without supposing him to be at all under the displeasure of his heavenly Father ; for, as God can see nothing but as it is, he could not see him as a sinner who was purity itself. In every act, Jesus was that beloved Son in whom the Father was ever ἢ well pleased. As to the angel strengthening him, probably no more is meant by it than a friendly sympathizing of one of those heavenly beings with their Lord in distress : this circumstance is the most difficult in the whole re- lation ; but, understood thus, the difficulty is removed ; for what strength could the highest angel in heaven afford to our blessed Lord in his atoning acts? Surely, none. The bare supposition is insupportable. But, if we allow that the angel came to sympathize with him during his passion, the whole account will appear plain and consistent. CHAPTER XXIII. Christ is led to Pilate, and accused by the Jews, 1, 2. Pilate, understanding that he was of Galilee, sends him to Herod, by The chief priests and scribes vehemently accuse him, and Herod and his sol- Pilate and Herod become friends, 12. and people, pronounces Christ to be innocent, and offers to release him, 13-20. condemnation, and Pilate gives him up to their will, 21-25. The Jews virulently accuse him, 5. whom he is examined, 6-9. diers mock him, 10, 11. bewail him, and he foretells the destruction of the brought to Calvary, and are crucified, 32, 33. He prays for his crucifiers, 34. Pilate examines, and pronounces him innocent, 3, 4. Pilate, before the chief priests, rulers, The Jews clamour for las Simon bears his cross, 26. The people Jewish state, 27-31. He and two malefactors are He is derided, mocked, and insulted by the rulers, and by the soldiers, 35-37. The superscription on the cross, 38. The conduct of the two malefactors, to one of whom he promises paradise, 39-43. The centurion and many others are greatly affected at his death, 47-49. Joseph gives up the ghost, 46. of Arimathea begs the body, and puts it in his own new tomb, 50-53. ointments to embalm him, 54-56. A. M. 4033. τ : : A.D. 29. AND “the whole multitude of Re pe them arose, and led him unto CCIL. 1. F ee +, (Pilate. 2 And they began to accuse him, saying, We found this fellow ἢ perverting the nation, The great darkness, 44,45. He The women prepare spices and and ° forbidding to give tribute to 4, ™ 403s. Cesar, saying, “that he himself is An. Olymp. ς CCIE. 1. Christ a King. see 3 © And Pilate asked him, saying, Art thou the King of the Jews? And he 2 Matthew xxvii. 2; Mark xv. 1; John xviii. 28.——? Acts xvii. 7. NOTES ON CHAP. XXIII. Verse 1. The whole multitude] It seems most probable that the chief priests, elders, scribes, and cap- tains of the temple, together with their servants, de- pendents, and other persons hired for the purpose, made up the multitude mentioned here. The common people were generally favourers of Christ ; and for this reason the Jewish rulers caused him to be apprehended in the night, and in the absence of the people, chap. xxii. 6, and it was now but just the break of day, xxii. 66. Verse 2. Perverting the nation] The Greek word διαστρεφοντα, signifies stirring up to disaffection and rebellion. Many MSS, and versions add jyor, our 1 © See Matt. xvii. 27; xxii. 21; Mark xii. 17——4 John xix. 12. e Matt. xxvii. 11; 1 Tim. vi. 13. nation. They intimated that he not only preached corrupt doctrine, but that he endeavoured to make them disaffected towards the Roman government, for which they now pretended to feel a strong affection ! Several copies of the I/ala add, Destroying our law and prophets. Et solventem legem nostram et prophetas. Forbidding to give tribute to Cesar] These were the falsest slanders that could be invented. The whole of our Lord’s conduct disproved them. And his deci- sion in the case of the question about the lawfulness of paying tribute to Cesar, Matt. xxii. 21, was so fully known that we find Pilate paid not the least attention to such evidently malicious and unfounded accusations. Neither Christ nor any of his followers, from that day 493 Pilate sends Christ to Herod. A.M. 4033. answered him, and said, Thou An. Olymp. sayest it. poe -4 Then said Pilate to the ‘chief priests and to the people, ‘I find no fault in this man. 5 And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. 6 When Pilate heard of Galilee, he asked whether the man were a Galilean. 7 And as soon as he knew that he belonged unto ὃ Herod’s jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. 8 9 And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because * he had heard many things of him; and he hoped to have seen some miracle done by him. ΓΤ Pet. ii. 22. 5 Chap. iii. 1. h Chap. ix. 9. i Matthew xiv. 1; Mark vi. 14.— Isa. lili. 31 Acts iv. 27. ST. LUKE. He and Pilate becom ,riends 9 Then he questioned with him *,M, 4033. in many words; but he answered ἐπ: Olymp. him nothing. ΠΟΘΩ͂Ν 10 And the chief priests and scrmes stood and vehemently accused him. 11 * And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. 12 “| And the same day ! Pilate and Herod were made friends together: for before they were at enmity between themselves. 13 9 ™ And Pilate, when he had called togeth- er the chief priests and the rulers and the people, 14 Said unto them, ™ Ye have brought this man unto me, as one that perverteth the peo- ple: and behold ° J, having examined him be- fore you, have found no fault in this man touch- ing those things whereof ye accuse him : m Matt. xxvii. 23; Mark xv.14; John xviii. 38; xix. 4. a Ver, 2 © Ver. 4. 9 2 until now, ever forbade the paying tribute to Cesar ; that is, constitutional taxes to a lawful prince. Verse 4. I find no fault in this man.] According to John xviii. 36, 38, Pilate did not say this till after our bord had declared to him that his kingdom was not of this world ; and probably not till after he had found, on examining witnesses, (ver. 14 of this chap- ter,) that all their evidence amounted to no proof, of his having set up himself for a temporal king. See Bishop Pearce. Verse 5. Saying, He stirreth up the people, &c.] In the Codex Colbertinus, a copy of the ancient tala or Antehieronymian version, this verse stands thus: He stirreth up the people, beginning from Galilee, and teaching through all Judea unto this place; our wives and our children he hath rendered averse from us, and he is not baptized as we are. As the Jews found that their charge of sedition was deemed frivo- ious by Pilate, they changed it, and brought a charge equally false and groundless against his doctrine. Verse 7. Herod's jurisdiction] The city of Naza- reth, in which Christ had continued till he was thirty years of age, and that of Capernawn, in which he principally resided the last years of his life, were both in Lower Galilee, of which Herod Antipas was tetrarch. Pilate was probably glad of this opportunity to pay a little respect to Herod, whom it is likely he had irri- tated, and with whom he now wished to be friends. See ver. 12. Verse 10. The chief priests—vehemently accused him.| Corrupt priests and teachers are generally the most implacable enemies of Christ and his truth, Evil passions betray those who are slaves to them. An af- ected moderation would have rendered these aceusers less suspected, their accusations more probable, and the envy less visible than this vehemence: but envy seldom or never consults prudence; and God permits 494 this to be so for the honour of truth and innocence. Quesnel. Verse 11. A gorgeous robe] Ἐσθητα λαμπραν. MN probably means a white robe, for it was the custom of the Jewish nobility to wear such. Hence, in Rey. iil. 4, it is said of the saints, They shall walk with me in WHITE (garments,) because they are WORTHY. In such a robe, Herod, by way of mockery, caused our Lord to be clothed; but, the nobility among the Romans wearing purple for the most part, Pilate’s soldiers, who were Romans, put on Jesus a purple robe, Mark xv. 17; John xix. 2; both of them fol- lowing the custom of their own country, when, by way of mocking our Lord as a king, they clothed him in robes of state. See Bishop Pearce. Verse 12. Pilate and Herod were made friends] 1 do not find any account of the cause of the enmity which subsisted between Herod and Pilate given by ancient authors ; and the conjectures of the modern¢ on the subject should be considered as mere guesses. It is generally supposed that this enmity arose from what is related chap. xiii. of the Galileans, whose blood Pilate had mingled with that of their sacrifices. These were Herod’s subjects, and Pilate seems to have fallen on them at the time they were offering sacrifices to God at the temple. Wicked men cannot love one another: this belongs to the disciples of Christ. But when Christ, his truth, or his followers are to be per- secuted, for this purpose the wicked unite their coun- sels and their influence. The Moabites and Ammon- ites, who were enemies among themselves, united against poor Israel, and, as Rabbi Tanchum says, may be likened to two contending dogs, who, when the wolf comes, join together to destroy him ; each know- ing that, if he do not, the wolf will kill both in sue- cession: whereas, by their union, they may now kill or baffle him. There is a proverb among the rab- 1 Pilate wishes to release Christ. AM. .15 No, nor yet Herod: for I sent An. Olymp. you to him; and, lo, nothing worthy of death is done unto him. 16 ΡΤ will therefore chastise him, and release him. 17 ‘(For of necessity he must release one unto them at the feast.) 18 And "they cried out all at once, saying, Away with this man, and release unto us Ba- rabbas : 19 (Who, for a certain sedition made in the city, and for murder, was cast into prison.) 20 Pilate therefore, willing to release Jesus, spake again to them. 21 But they cried, saying, Crucify him, cru- cify him. 22 And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chas- tise him, and let him go. P Matt. xxvii. 26; John xix. 1—®9 Matt. xxvii. 15; Mark xv. 6; John xviii. 39. τ Acts iii. 14.——* Matthew xxvii. 26; bins, that, when the cat and weasel marry together, misery becomes increased. Verse 15. No, nor yet Herod: for I sent you to kim] That is, to see whether he could find that Christ had ever attempted to raise any disaffection or sedition among the Galileans, among whom he had spent the principal part of his life ; and yet Herod has not been able to find out any evil in his conduct. Your own accusations I have fully weighed, and find them to the last degree frivolous. Instead of ἀνεπεμψα yap ὑμας προς avrov, for I sent you to him, BHIKLM, and many other MSS., with some versions, read avereuev yap αὐτὸν προς jac, for he hath sent him to us. Asif he had said, “Herod hath sent him back to us, which is a sure proof that he hath found no blame in him.” Nothing worthy of death is done unto him.] Or rather, nothing worthy of death is committed by him, Ππεπραγμενον αὐτῳ, not, done unto him. This phrase is of the same sense with οὐδὲν mexpayev avtoc, he hath done nothing, and is frequent in the purest Attic wri- ters. See many examples in Kypke. Verse 17. For of necessity he must release one] That is, he was under the necessity of releasing one at this feast. The custom, however it originated, had now been so completely established that Pilate was obliged to attend to it. See on Matt. xxvil. 15. Verse 18. Away with this man] That is, Put him lo death-—atpe τοῦτον, literally, Take this one away, i.e. to punishment—to death. Verse 22. I have found no cause of death in him] T find no crime worthy of death in him. There is nothing proved against him that can at all justify me in putting him to death. So here our blessed Lord was in the most formal manner justified by his judge. CHAP. XXII. The Jews clamour for his death 23 And they were instant with 4, 4088, loud voices, requiring that he might a tty be crucified. And the voices of them ΒΕ and of the chief priests prevailed. 24 And * Pilate * gave sentence that it should be as they required. 25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired ; but he delivered Jesus to their will. 26 Ἵ τ And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear 7¢ after Jesus. 27 And there followed hima great company of people, and of women, which also bewailed and lamented him. 28 But Jesus turning unto them said, Daugh- ters of Jerusalem, weep not for me, but weep for yourselves, and for your children. Mark xv. 15; John xix. 16—t Or, assented ; Exodus xxiii. 2. ἃ Matt. xxvii. 32; Mark xv. 21; see John xix. 17. Now as this decision was publicly known, and perhaps registered, it is evident that Christ died as an innocent person, and not as a malefactor. On the fullest con- viction of his innocence, his judge pronounced him guiltless, after having patiently heard every thing that the inventive malice of these wicked men could allege against him; and, when he wished to dismiss him, a violent mob took and murdered him. Verse 26. Simon, a Cyrenian] XXvil. 32. Verse 27. Bewailed and lamented him.] Exoxzov7o, Beat their breasts. See on Matt. xi. 17. Verse 28. Weep not for me] Many pious persons have been greatly distressed in their minds, because they could not weep on reading or hearing of the suf- ferings of Christ. For the relief of all such, let it be for ever known that no human spirit can possibly take any part in the passion of the Messiah. His sufferings were such as only God manifested in the flesh could bear ; and, as they were all of an expiatory nature, no man can taste of or share in them. Besides, the suf- ferings of Christ are not a subject of sorrow to any man; but, on the contrary, of eternal rejoicing to the whole of a lost world. Some have even prayed to participate in the sufferings of Christ. The legend of St. Francis and his stigmata is well known.—He is fabled to have received the marks in his hands, feet, and side. Relative to this point, there are many unwarrantable expressions used by religious people in their prayers and hymns. To give only one instance, how often do we hear these or similar words said or sung : -—— See on Matt. τ Give me to feel thy agonies ! One drop of thy sad cup afford!” 495 Jesus 15 crucified 29 * For, behold, the days are An. Olymp. coming, in the which they shall say, COM Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. 30 Then shall they begin to say to the mountains, Fall on us, and to the hills, Cover us. 31 * For if they do these things in a green tree, what shall be done in the dry? 32 4.7 And there were also two other male- factors led with him to be put to death. 33 And *when they were come to the place which is called * Calvary, there they cru- cified him, and the malefactors, one on the right hand, and the other on the left. A M. 4033. A. D. 29. ST. LUKE. between two malefactors. 34 Then said Jesus, Father, 4,™. 4033 > forgive them; for ὁ they know not An. Olymp. what they do. And ‘they parted pe a his raiment, and cast lots. 35 Ἵ And ‘the people stood beholding And the frulers also with them derided him, saying, He saved others ; let him save himself, if he be Christ, the chosen of God. 36 And the soldiers also mocked him, coming to him, and offering him vinegar, 37 And saying, If thou be the king of the Jews, save thyself. 38 5 Anda superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. Vv Matt. xxiv. 19; chap. xxi. 23. W 158. 11. 19; Hosea x. 8; Rey. vi. 16; ix. 6. x Proy. xi. 31; Jer. xxv. 29; Ezek. xx. 47; xxi. 3,4; 1 Pet. iv. 17. YIsa. lili. 12; Matt. xxvii. 38. z Matt. xxvii. 33; Mark xv. 22; John xix. 17, 18. Reader! one drop of this cup would bear down thy soul to endless ruin; and these agonies would anni- hilate the universe. He suffered alone: for of the people there was none with him; because his suffer- ings were to make an atonement for the sins of the world: and in the work of redemption he had no helper. Verse 30. Mountains, fall on us| As this refers to the destruction of Jerusalem, and as the same expres- sions are used, Rev. vi. 16, Dr. Lightfoot conjectures that the whole of that chapter may relate to the same event. Verse 31. If they do these things in a green tree] This seems to be a proverbial expression, the sense of which is: If they spare not a tree which, by the beauty of its foliage, abundance and excellence of its fruits, deserves to be preserved, then the tree which is dry and withered will surely be cut down. If an innocent man be put to death in the very face of jus- tice, in opposition to all its dictates and decisions, by a people who profess to be governed and directed by Divine laws, what desolation, injustice, and oppres- sion may not be expected, when anarchy and confu- sion sit in the place where judgment and justice for- merly presided? Our Lord alludes prophetically to those tribulations which fell upon the Jewish people about forty years after. See the notes on Matt. xxiv. Verse 32. Two other malefactors] Ἕτεροι δυὸ kakoupyot, should certainly be translated two others, malefactors, as in the Bibles published by the King’s printer, Edinburgh. As it now stands in the text, it seems to intimate that our blessed Lord was also a malefactor. Verse 33. The place—called Calvary] See on Matt. xxvii. 33. They crucified him] See the nature of this punish- ment explained, Matt. xxvii. 35. Verse 34. They know not what they do.| If igno- 496 a Or, the place of a skull» Matt. v. 44; Acts vii. 60; 1 Cor iv. 12. © Acts iii. 17. ἃ Matt. xxvii. 35; Mark xv. 24; Johu xix, 23. € Psa. xxii. 17; Zech. xii. 10 -——f Matt. xxvii. 39; Mark xv. 29.— Matt. xxvii. 37; Mark xv. 26; John xix. 19. rance do not excuse a crime, it at least diminishes the atrocity of it. However, these persons well knew that they were crucifying an innocent man; but they did not know that, by this act of theirs, they were bringing down on themselves and on their country the heaviest judgments of God. Inthe prayer, Father, forgive them! that word of prophecy was fulfilled, He made intercession for the transgressors, Isa. lili. 12. Verse 35. Derided him] Treated him with the ut- most contempt, εξεμυκτηριζον, in the: most infamous manner. See the meaning of this word explained, chap. xvi. 14. Verse 36. Offering him vinegar] See on Matt. xxvil. 34. Vinegar or small sour wine, was a com- mon drink of the Roman soldiers; and it is supposed that wherever they were on duty they had a vessel of this liquor standing by. It appears that at least two cups were given to our Lord; one before he was nailed to the cross, viz. of wine mingled with myrrh, and another of vinegar, while he hung on the cross. Some think there were three cups: one of wine mixed with myrrh; the seconp, of vinegar mingled with gall; and the TuirD, of simple vinegar. Allow these three cups, and the different expressions in all tiie evangelists will be included. See Lightfoot. Verse 38. A superscription] See Matt. xxvil. 37. In letters of Greek, and Latin, and Hebrew] The inscription was written in all these Janguages, which were the most common, that all might see the reason why he was put to death. The inscription was writ- ten in Greek, on account of the Hellenistic Jews, whe were then at Jerusalem because of the passover ; it was written in Late, that being the language of the government under which he was crucified ; and it was written in Hebrew, that being the language of the place in which this deed of darkness was committed. But, by the good providence of God, the inscription itself exeulpated him, and proved the Jews to be re- bels against, and murderers of, their king. See the 1 Account of the Ἐν ΤῊΝ 39 Ἵ “And one of the malefac- An, Olymp. tors which were hanged railed on —__ him, saying, If thou be Christ, save thyself and us. 40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation ? 41 And we indeed justly, for we receive h Matt. xxvii. 44; note on Matt. xxvii. 37. It is not to be wondered at that they wished Pilate to alter this inscription, John xix. 21, as it was a record of their infamy. Verse 39. One of the malefactors which were hanged] It is likely that the two robbers were not nailed to their crosses, but only tied to them by cords, and thus they are represented in ancient paintings. If not nailed, they could not have suffered much, and there- fore they were found still alive when the soldiers came to give the coup de grace, which put a speedy end to their lives. John xix. 31-33. Verse 40. Dost not thou fear God] The sufferings of this person had been sanctified to him, so that his heart was open to receive help from the hand of the Lord : he is a genuine penitent, and gives the fullest proof he ean give of it, viz. the acknowledgment of the justice of his sentence. He had sinned, and he acknowledges his sin; his heart believes unto right- eousness, and with his tongue he makes confession unto salvation. While he condemns himself he bears testimony that Jesus was innocent. Bishop Pearce supposes that these were not robbers in the common sense of the word, but Jews who took up arms on the principle that the Romans were not to be submitted to, and that their levies of tribute money were op- pressive ; and therefore they made no scruple to rob all the Romans they met with. These Jews Josephus calls λῃσται, robbers, the same term used by the evan- gelists. This opinion gains some strength from the penitent thief’s confession: We receive the reward of our deeds—we rose up against the government, and committed depredations in the country ; but this man hath done nothing amiss—azorov, out of place, disor- derly,—nothing calculated to raise sedition or insur- rection; nor inconsistent with his declarations of peace and good will towards all men, nor with the nature of that spiritual kingdom which he came to establish among men; though he is now crucified under the pretence of disaffection to the Roman go- vernment. Verse 42. Lord, remember me, &e.] It is worthy of remark, that this man appears to have been the first who believed in the intercession of Christ. Verse 43. To-day shalt thou be with me in paradise.] Marcion and the Manichees are reported to have left this verse out of their copies of this evangelist. This saying of our Tord is justly considered as a strong proof of the immateriality of the soul; and it is no wonder that those who have embraced the contrary opinion should endeavour to explain away this mean- Vo. I. ( 33°) CHAP. XXII. two malefactors. the due reward of our deeds: but go a this man hath done nothing am'ss. gg 42 And he said unto Jesus, Lord, =: remember me when thou comest into thy kingdom ! 43 And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me ip paradise. Mark xv. 32. ing. In order to do this, a comma is placed after onuepov, to-day, and then our Lord is supposed to have meant, “Thou shalt be with me after the resurrection; I tell thee this, To-pay.” JI am sorry to find men of great learning and abilities attempting to support this most feeble and worthless criticism. Such support a good cause cannot need ; and, in my opinion, even ἃ bad cause must be discredited by it. In paradise. The garden of Eden, mentioned Gen. ii. 8, is also called, from the Septuagint, the garden of Paradise. ‘The word }1}' Eden, signifies pleasure and delight. Several places were thus called: see Gen. iv. 16; 2 Kings xix. 12; Isa. xxxvii. 12; Ezek. xxvii. 23; and Amos i. 5; and such places probably had this name from their fertility, pleasant situation, &c., &c. In this light the Septuagint have viewed Gen. ii. 8, as they render the passage thus : egutevoev 6 Θεὸς παραδεισον ev Eden, God planted a paradise in Eden. Hence the word has been trans- planted into the New Testament ; and is used to signify a place of exquisite pleasure and delight. From this the ancient heathens borrowed their ideas of the gar- dens of the Hesperides, where the trees bore golden fruit; and the gardens of Adonis, a word which is evi- dently derived from the Hebrew }1)) Eden: and hence the origin of sacred groves, gardens, and other enclo- sures dedicated to purposes of devotion, some compa- ratively innocent, others impure. The word paradise is not Greek, but is of Asiatic origin. In Arabic and Persian it signifies a garden, a vineyard, and also the place of the blessed. Inthe Kushuf ul Loghat, a very celebrated Persian dictionary, the Uw9dpU) ε΄" mp Ε Jenet αἱ Ferdoos, Garden of Paradise, is said to have been “created by God out of light, and that the pro phets and wise men ascend thither.” Paradise was, in the beginning, the habitation of man in his state of innocence, in which he enjoyed that presence of his Maker which constituted his supreme happiness. Our Lord’s words intimate that this pen- itent should be immediately taken to the abode of the spirits of the just, where he should enjoy the presence and approbation of the Most High. In the Institutes of Menu, chap. Economics, Inst. 243, are the follow- ing words: “A man habitually pious, whose offences have been expiated, is instantly conveyed, after death, to the higher world, with a radiant form, and a body of ethereal substance.” The state of the blessed is certainly what our Lord here means: in what the locality of that state consists we know not. The Jews have a multitude of fables on the subject 497 Christ gives up the ghost. Ages. 44 ¥ ‘ And it was about the sixth An. Qiym. hour, and there was darkness over 90 all the * earth, until the ninth hour. 45 And the sun was darkened, and ! the veil of the temple was rent in the midst. 46 9 And when Jesus had cried with a loud voice, he said, ™ Father, into thy hands I com- mend my spirit: ®and having said thus, he gave up the ghost. 47 4 ° Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. 48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. 49 » And all his acquaintance and the wo- men that followed him from Galilee, stood afar off, beholding these things. 50 94 And, behold, there was a man named “i Matt. xxvii. 45 ; Mark xv. 33- ; Mark xv. 38.— Psa. xxxi. 5; ean 50; Mark xv. 37; John xix. 30. Mark xv. 39. P Psa. xxxviii. 11; 1 Pet. 11. 23» Matt. © Matthew xxvii. 54; Matt. xxvii. 55; Mark xv. ST. LUKE. k Or, land.——! Matt. xxvii. Joseph begs the body of Jesus Joseph, a counsellor; and he was 4,™, 4033. a good man, and a just: An. Olym| 8 ὃ J COIL I. 51 (The same had not consented : to the counsel and deed of them :) he was of Arimathea, a city of the Jews, ‘who also himself waited for the kingdom of God. 52 This man went unto Pilate, and begged the body of Jesus. | 53 * And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid. 54 And that day was * the preparation, and the Sabbath drew on. 55 Ἵ And the women also, ὃ which came with him from Galilee, followed after, and ¥ be- held the sepulchre, and how his body was laid. 56 And they returned, and τ prepared spices and ointments; and rested the Sabbath day, * according to the commandment. 40; see John xix. 25.—4 Matt. xxvii. 57; Mark xv. 42; John xix. 38. τ Mark xv. 43; chap, 11. 25, 38. 5 Matthew &xvil. 59; Mark xv. 46. τ Matthew xxvii. 02. 4 Chap. viii. 2. νυ Mark xv. 47. w Mark xvi. 1. x Exod. xx. 10. Verse 44. Darkness over all the earth] See the note on Matt. xxvii. 45. The darkness began at the siath hour, about our twelve o’clock at noon, and last- ed till the ninth hour, which answered to our three o'clock in the afternoon. Verse 45. The sun was darkened] See an examina- tion of the accounts of Phlegon, Thallus, and Diony- stus, on Matt. xxvii. 45. The veil—was rent] See Matt. xxvii. 51. Verse 46. Into thy hands Icommend my spirit] Or, Twill commit my spirit—I deposit my soul in thy hands. Another proof of the immateriality of the soul, and of its separate existence when the body is dead. Verse 48. And all the people] All were deeply af- dected except the priests, and those whom they had employed to serve their base purposes. The dark- ness, earthquake, &c., had brought terror and conster- nation into every heart. How dreadful is the state of those who, in consequence of their long opposition to the grace and truth of God, are at last given up to a xeprobate mind ! Verses 50,51. Joseph—of Arimathea] See the notes on Matt. xxvil. 57-60, and those especially on Mark xv. 43. Verse 54. And the Sabbath drew on.) Or, The Sabbath was lighting up, exedwore, 1. e. with the can- dles which the Jews light just before six in the even- ing, when the Sabéath commences. The same word is used for the dawning of the day, Matt. xxviii. 1. Wakefield. The Jews always lighted up candles on the Sabbath; and it was a solemn precept that, “if a man had not bread to eat, he must beg from door ‘to door to get a little oil to set up his Sabbath light.” 498 The night of the Sabbath drew on, which the Jews were accustomed to call the light. See Lightfoot. Verse 55. The women also, which came] These were Mary of Magdala, Joanna, and Mary the mother of James, chap. xxiv. 10. To these three, Mark, in chap. xvi. 1, adds, Salome; but some think that this was only a surname of one of these Marys. Verse 56. Prepared spices and ointments! This was in order to embalm him; which sufficiently proves that they had no hope of his resurrection the third day. And rested the Sabbath day| For though the Jewish canons allowed all works, necessary for the dead, to be done, even on the Sabbath, such as washing and anointing, provided they moved not a limb of the dead person, yet, as the Jews had put Christ to death under the pretence of his being a malefactor, it would not have been either prudent or safe to appear too forward in the present business; and therefore they rested on the Sabbath. Certain copies of the Iéala have some remarkable additions in these concluding verses. The conclusion of the 48th verse, in one of them, is read thus: Beat- ing their breasts and their foreheads, and saying, Wo to us because of what is done this day, on account of our sins; for the desolation of Jerusalem is at hand. To ver. 52, another adds: And when Pilate heard that he was dead, he glorified God and gave the body to Joseph. On the circumstances of the crucifixion, see the observations at the end of Matt. xxvii., and consider how heinous sin must be in the sight of God, when it required such a sacrifice ! Ge S2zy 1) Angels announce the CHAP. XXIV. resurrection to the women CHAPTER XXIV. The women coming early to the sepulchre on the first day of the week, bringing their syces, find the stone rolled away, and the tomb empty, 1-3. 4-8. ines the tomb, 11, 12. converses with them, 13-29. disappears, 30, 31. 32-35. tion, 36-43. salem, 52, 53. A. M. 4033. Now “upon the first day of A Obymp. the week, very early in the ———— morning, they came unto the se- pulchre, ἢ bringing the spices which they had prepared, and certain others with them. 2 ° And they found the stone rolled away from the sepulchre. 3 ‘And they entered in, and found not the body of the Lord Jesus. 4 And it came to pass, as they were much perplexed thereabout, ° behold, two men stood by them in shining garments : 5 And as they were afraid, and bowed down ἃ Matt. xxviii. 1; Mark xvi. 1; John xx. 2. 86. 9. Ὁ Chap. xxiii. © Matt. xxvili. 2; Mark xvi. 4——4 Ver. 23; Mark xvi. e John xx. 12; Acts i. 10. NOTES ON CHAP. XXIV. Verse 1. Bringing the spices) To embalm the body of our Lord: but Nicodemus and Joseph of Arimathea had done this before the body was laid in the tomb. See John xix. 39, 40. But there was a second em- balming found necessary: the first must have been hastily and imperfectly performed; the spices now brought by the women were intended to complete the preceding operation. And certain others with them.| This clause is wanting in BCL, two others; Coptic, Au//uopic, Vulgate, and in all the Jta/a except two. Dionysius Alexan- drinus, and Eusebius also omit it. The omission is approved by Mill, Bengel, Wetstein, Griesbach, and others. Bishop Pearce thinks it should be left out for the following reasons: 1. “ They who came to the sepulchre, as is here said, being the same with those who, in chap. xxiii. 55, are called the women which came with him from Galilee, there was no room for Luke (I think) to add as here, and some others came with them; because the words in chap. xxiii. 55, to which these refer, include all that can be supposed to be designed by the words in question. 2. Luke has named no particular woman here, and therefore he could not add and some others, &c., these words ne- cessarily requiring that the names of the women should have preceded, as is the case in ver. 10, where, when Mary Magdalene, the other Mary, and Joanna, had been named, it is very rightly added, and other women that were with them.” - a They see a vision of angels, who announce Christ’s resurrection, The women return and tell this to the eleven, 9, 10. They believe not, but Peter goes and exam- Christ, unknown, appears to two of the disciples who were going to Emmaus, and While they are eating together, he makes himself known, and immediately They return to Jerusalem, and announce his resurrection to the rest of the disciples, Jesus himself appears to them, and gives them the fullest proof of the reality of his reswurrec- He preaches to them, and gives them the promise of the Holy Spirit, 44-49. them to Bethany, and ascends to heaven in their sight, 50, 51. He takes They worship him, and return to Jeru~ : ν é ‘7 Δ. Ν. 4033. their faces to the earth, they said ΓΕ oo unto them, Why seek ye ‘ the living Aap Oe among the dead ? i ee 6 He is not here, but is risen: Sremember how he spake unto you when he was yet in Galilee, 7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. 8 And *they remembered his words, 9 + And returned from the sepulchre, and told all these things unto the eleven, and to all the rest. f Or, him that liveth 7. £ Matt. xvi. 21; xvii. 23; Mark viii. 31; ix. 31; chap. ix. 22—+ John ii. 22.——i Matt. xxviii. 8; Mark xvi. 10. Verse 93. They found the stone rolled away] An angel from God had done this before they reached the tomb, Matt. xxviii. 2. On this case we cannot help remarking, that, when persons have strong confidence in God, obstacles do not hinder them from undertaking whatever they have reason to believe he requires; and the removal of them they leave to him: and what is the consequence? They go on their way comforta- bly, and all difficulties, vanish before them. Verse 3. And found not the body of the Lord| His holy soul was in Paradise, chap. xxiii. 43; and the evangelist mentions the Jody particularly, to show that this only was subject to death. It is, I think, evident enough, from these and other words of Luke, that the doctrine of the materiality of the soul, made no part of his creed. Verse 5. Why seek ye the living among the dead 1] This was a common form of speech among the Jews, and seems to be applied to those who were foolishly, impertinently, or absurdly employed. As places of burial were unclean, it was not reasonable to suppose that the living should frequent them; or that if any was missing he was likely to be found in such places. Verse 7. Sinful men] Or heathens, avépwxus ἁμαρτωλων, i. 6. the Romans, by whom only he could be put to death; for the Jews themselves acknowledg- ed that this power was now vested in the hands of the Roman governor alone. See John xix. 15. Verse 8. They remembered his words.] Even the simple recollection of the words of Christ becomes 499 Christ appears to two disciples AM 10 Tt was Mary Magdalene, and An. Olymp. * Joanna, and Mary the mother of ea James, and other women that were with them, which told these things unto the apostles. 11 ! And their words seemed to them as idle tales, and they believed them not. 12 ἅ ™ Then arose Peter, and ran unto the sepulchre ; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass. 13 Ἵ "And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. 14 And they talked together of all these things which had happened. ST. LUKE. on their way to Emmaus 15 And it came to pass, that, 4,™, 4033. while pc communed together and An. Ob reasoned, ° Jesus ας ἢ drew near ee and went with them. 16 But » their eyes were holden that they should not know him. 17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? 18 And the one of them, 4 whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? 19 And he said unto them, What things ? And they said unto him, Concerning Jesus of Nazareth, * which was a prophet * mighty in Chap. viii. 3— Mark xvi. 11; ver. 25.——™ John xx. 3, 6. = Mark xvi. 12. © Matt. xviii. 20; ver. 36. P John xx. 14; xxi. 4. 4 John xix. 25. τ Matt. xxi. 11; chap. vii. 16; John iii. 2 2; iv. 19; vi.14; Acts ii. 22. 5 Acts vii. 22. often a source of comfort and support to those who are distressed or tempted: for his words are the words of eternal life. Verse 10. And Joanna] She was the wife of Chuza, Herod’s steward. See chap. viii. 3. Verse 12. Then arose Peter| John went with him, and got to the tomb before him. See John xx. 2, 3. The ‘inen clothes laid by themselves] Or, The linen clothes only. This was the fine linen which Joseph of Arimathea bought, and wrapped the body in: Mark xv. 46. Small as this circumstance may at first view appear, it is, nevertheless, no mean proof of the resur- rection of our Lord. Had the body been stolen away, all that was wrapped about it would have been taken away with it; as the delay which must have been oc- casioned by stripping it might have led to the detec- tion of the theft; nor would the disciples have run such arisk if they had stolen him, when stripping the body could have answered no end. This circumstance is related still more particularly by John, chap. xx. 5,6, 7. Peter seeth the linen clothes lie, and the napkin that was ahout his head not lying with the linen clothes, but wraprrep together in a place by it- self. All these circumstances prove that the thing was done leisurely ; order and regularity being observ- ed through the whole. Hurry and confusion necessa- rily mark every act of robbery. Verse 13. Behold, two of them] This long and in- teresting account is not mentioned by Matthew nor John, and is only glanced at by Mark, chap. xvi. 12, 13. One of these disciples was Cleopas, ver. 18, and the other is supposed by many learned men, both ancient and modern, to have been Luke himself. See the sketch of his life prefixed to these notes. Some Οἱ the ancient versions have called the other disciple Ammaus and Ammaon, reading the verse thus: Be- hold two of them, Ammaus and Cleopas, were going in that very day to a village about sixty furlongs dis- tant from Jerusalem. But the Persian says positively | 500 that it was Luke who accompanied Cleopas. See the inscription to section 140 of this Gospel in the Poly- glott. Dr. Lightfoot thinks it was Peder, and proves that Cleopas and Alpheus were one and the same per- son. Threescore furlongs.| Some MSS. say 160 fur- longs, but this is a mistake ; for Josephus assigns the same distance to this village from Jerusalem as the evangelist does. War, b. vii. c. 6. 5. 6. Αμμαοὺσ ἀπέχει τῶν Ἱεροσολυμων σταδιους ἑξηκοντα, Ammaus is sixty stadia distant from Jerusalem, about seven English miles and three-quarters. A stadiwm was about 243 yards, according to Arbuthnot. Verse 15. And reasoned] Συζητειν, concerning the probability or improbability of Christ being the Mes- siah, or of his resurrection from the dead. It was a laudable custom of the Jews, and very common also, to converse about the Jaw in all their journeyings ; and now they had especial reason to discourse together, both of the law and the prophets, from the transactions which had recently taken place. Verse 16. Their eyes were holden] It does not ap- pear that there was any thing supernatural here, for the reason why these persons (who were not apostles, see ver. 33) did not recollect our Lord is given by Mark, chap. xvi. 12, who says that Christ appeared to them in another form. Verse 18. Cleopas] The same as Alpheus, father of the Apostle James, Mark iii. 18, and husband of the sister of the virgin. John xix. 25. Art thou only a stranger] As if he had said, What has been done in Jerusalem, within these few days, has been so public, so awful, and so universally known, that, if thou hadst been but a lodger in the city for a single night, I cannot conceive how thou couldst miss hearing of these things: indeed, thou appearest to be the only person unacquainted with them. Verse 19. Which was a prophet] Ἀνὴρ προφητῆς, a man prophet, a genuine prophet; but this has been ι Christ showeth the necessity of CHAP. ΝΟ deed and word before God and all An, Olymp. the people : 20 ‘And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. 21 But we trusted "that it had been he which should have redeemed Israel: and be- side all this, to-day is the third day since these things were done. 22 Yea, and ‘certain women also of our company made us astonished, which were early at the sepulchre ; 23 And when they found not his body, they came, saying that they had also seen a vision of angels, which said that he was alive. XXIV. his death and resurrection 24 And “certain of them which ce were with us went to the sepulchre, fe, rola and found it even so as the women “- had said: but him they saw not. 25 Then he said unto them, O fools and slow of heart to believe all that the prophets have spoken ! 26 * Ought not Christ to have suffered these things, and to enter into his glory ? 27 ¥ And beginning at * Moses and “all the prophets, he expounded unto them in all the Scriptures, the things concerning himself. 28 And they drew nigh unto the village, whither they went: and ἢ he made as though he would have gone farther. Ὁ Chap. xxiii. 1; Acts xiii. 27, 28. “Chap. i. 68; ii. 38; Acts i. 6. ¥ Matt. xxviii. 8; Mark xvi. 10; ver. 9,10; John xx. 18.——* Ver. 12. y Ver. 45. -- Ver. 46; Acts xvii. 3; 1 Peteri. 11. 2 Gen. iii. 15; xxii. 18; xxvi. 4; xlix. 10; Num. considered as a Hebraism: “for, in Exod. ii. 14, a man prince is simply a prince; and in 1 Sam. xxxi. 3, men archers mean no more than archers.” But my own opinion is, that this word is often used to deepen the signification; so in the above quotations: Who made thee aman prince (i. e. a mighty sovereign) and a judge over us? Exod. ii. 14. And, the battle went sore against Saul, and the men archers (i. e. the stout, or well aiming archers) hit him, 1 Sam. xxxi. 3. So in Patmpuatus, de Incredib. c. 38. p. 47, quoted by Kypke, ἣν avnp βασιλεὺς peyac, He was a great and eminent king. So ἀνὴρ προφητης here signifies, he Was ἃ GENUINE prophet, nothing like those false ones by whom the people have been so often deceived ; and he has proved the divinity of his mission by his hea- venly teaching, and astonishing miracles. Mighty in—word] Irresistibly eloquent. Powerful in deed, working incontrovertible miracles. See Kypke in loco. Verse 21-24. Cleopas paints the real state of his own mind in these verses. In his relation there is scarcely any thing well connected ; important points are referred to, and not explained, though he consider- ed the person to whom he spoke as entirely unac- quainted with these transactions: his own hopes and fears he cannot help mixing with the narration, and throwing over the whole that confusion that dwells in his own heart. The narration is not at all in Luke’s style; but as it is probable he was the other disciple who was present, and had heard the words of Cleopas, he gave them in that simple, natural, artless manner in which they were spoken. Had the account been forged, those simple, natural touches would not have appeared. To-day is the third day] Our Lord had often said that he would rise again the third day; and though Alpheus had little hope of this resurrection, yet he could not help recollecting the words he had heard, especially as they seemed to be confirmed by the re- iation of the women, ver. 22-24. Verse 25. O fools and slow of heart to believe] 1 xxi.9; Deut. xviii. 15 —— Psa. xvi. 9, 10; xxii.; exxxii. 11; Isa vii. 14; ix. 6; xl. 10, 11; 1. 6; lili.; Jer. xxiii.5; xxxiii. 14,15 Ezek. xxxiv. 23; xxxvii. 25; Dan. ix. 24; Mic. vii. 20; Mal. iti. 1 iv. 2; see on John i. 45.—» See Gen. xxxii. 26; xlii.7; Mark vi. 48. Inconsiderate men, justly termed such, because they had not properly attended to the description given of the Messiah by the prophets, nor to Ais teaching and miracles, as proofs that He alone was the person they deseribed. Slow of heart—Backward, not easy to be persuad- ed of the truth, always giving way to doubtfulness and distrust. This very imperfection in them is a strong evidence of the truth of the doctrine which they af- terwards believed, and proclaimed to the world. Had they not had the fullest assurance of these things, they never would have credited them; and it is no small honour to the new-covenant Scriptures that such persons were chosen, first, to believe them ; secondly, to proclaim them in the world ; and, thirdly, to die on the evidence of those truths, the blessed influence of which they felt in their own hearts, and fully exem- plified in their lives. Verse 26. Ought not Christ to have suffered] Οὐχὶ eder παϑειν tov Xpicrov, Was it not necessary that the Christ should suffer. This was the way in which sin must be expiated, and, without this, no soul could have been saved. The suffering Messiah is he alone by whom Israel and the world can be saved. Verse 27. Beginning at Moses, &c.] What a ser- mon this must have been, where all the prophecies re- lative to the incarnation, birth, teaching, miracles, sufferings, death, and resurrection of the blessed Jesus were all adduced, illustrated, and applied to himself, by an appeal to the well known facts which had taken place during his life! We are almost irresistibly im- pelled to exclaim, What a pity this discourse had not been preserved! No wonder their hearts burned within them, while hearing such a sermon, from such a preacher. The law and the prophets had all borne testimony, either directly or indirectly, to Christ ; and we may naturally suppose that these prophecies and references were those which our Lord at this time ex- plained and applied to himself. See ver. 52. Verse 28. He made as though he would have gone farther.] That is, he was going on, as though he m- 501 They return to Jerusalem A.M. 4033. 29 But © they constrained him, An, Olymp. saying, Abide with us: for it is to- ΕΘΗ ward evening, and the day is far spent. And he went in tc tarry with them. 30 And it came to pass. as he sat at meat with them, “he took bread, and blessed τέ, and brake, and gave to them. 31 And their eyes were opened, and they knew him; and he © vanished out of their sight. 32 And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures? ST. LUKE. and announce the resurrection 33 And they rose up the same 4; M; 4083. hour, and returned to Jerusalem, An. Olymp. and found the eleven gathered to- tole gether, and them that were with them, 34 Saying, The Lord is risen indeed, and f hath appeared to Simon. 35 And they told what things were done in the way, and how he was known of them in breaking of bread. 36 4 δ And as they thus spake, Jesus him- self stood in the midst of them, and saith un to them, Peace be unto you. 37 But they were terrified and affrighted, *Gen. xix. 3; Acts xvi. 15——4 Matt. xiv. 19. © Or, ceased to be seen of them ; see chap. iv. 30; John viii. 59. £1 Cor. xy. 5.——# Mark xvi. 14; John xx. 19; xv. 5 1 Corinthians tended to go farther ; and so he doubtless would had they not earnestly pressed him to lodge with them.— His preaching had made a deep impression upon their hearts, ver. 32, and now they feel it their greatest privilege to entertain the preacher. This is a constant effect of the doctrine of Christ : wherever it is felt, the Author of it, the ever-blessed Jesus, is earnestly entreated to dwell in the heart ; and he who preaches it is amply provided with the necessaries of life by those who have received his testimony. Verse 29. For it is toward evening] And conse- quently both inconvenient and unsafe to proceed to ano- ther village. Reader! it is probably the eve of thy life, whether thou be old or young : thy day may have already declined, and there is, possibly, but a step be- tween thee and the eternal world! Hath the Lord Jesus taught thee by his word and Spirit to believe in him, that thou mightest be saved? Is he come into thy heart? Hast thou the witness of his Spirit that thy sin is blotted out through his blood? Rom. viii. 16; Gal. iv. 6; 1 John v. 10, 11, 12. If thou have not, get thee to God right humbly.—Jesus is about to pass by, perhaps for ever! Ὁ, constrain him, by earnest faith and prayer, to enter into thy soul, and fodge with thee! May God open Tuy eyes! May he stir up and inflame Tuy heart ! And he went in} And so he will to thee, thou pe- nitent soul! Therefore take courage, and be not faith- less but believing. Verse 30. He took bread| This was the office of the master and father of a family; and this was our Lord’s usual custom among his disciples. Those whom Christ Jodges with he feeds, and feeds too with bread that himself hath d/essed, and this feeding not only strengthens, but also enlightens the soul. Verse 31. Their eyes were opened] But we are not to imagine that he administered the holy eucharist at this time ; there is not the most distant evidence of this. It was a mere family meal, and ended before it vas well begun. They knew him| His acting as father of the fa- mily, in taking, blessing, and distributing the bread among them, caused them to recollect those lips which they had often heard speak, and those hands by which 502 they had often been fed. Perhaps he also threw off the disguise which he had before assumed ; and now appeared in his own person. He vanished out of their sight.| Probably, during their surprise, he took the opportunity of withdrawing from the place; leaving them to reflect and meditate on what they had heard and seen. Verse 32. Did not our heart burn within us| His word was in our heart as a burning fire, Jer. xx. 9.— Our hearts waxed hot within us, and while we were musing the fire burned, Psa. xxxix. 3. In some such way as this the words of the disciples may be under- stood: but there is a very remarkable reading here in the Codex Beze; instead of καίομενὴ, burned, it has κεκαλυμμενη, veiled; and one of the Itala has, fuit excecatum, was blinded. Was not our heart veiled (blinded) when he conversed with us on the way, and while he unfolded the Scriptures to us, seeing we did not know him? Ν Verse 34. Saying, The Lord 1s risen indeed] The meaning here is, that these two disciples found the apostles, and those who were with them, unanimously testifying that Christ had risen from the dead. It is not the two disciples to whom we are to refer the word λεγοντας, saying ; but to the body of the disciples.— See the note on Mark xvi. 12. Verse 35. And they] ‘The two disciples who were just come from Emmaus, related what had happened to them on the way, going to Emmaus, and how he had been known unto them in the breaking of bread, while supping together at the above village. See on ver. 31. Verse 36. And as they thus spake] While the two disciples who were going to Emmaus were con- versing about Christ, he joined himself to their com- pany. Now, while they and the apostles are confirm- ing each other in their belief of his resurrection, Jesus comes in, to remove every doubt, and to give them the fullest evidence of it. And it is ever true that, wherever two or three are gathered together in his name, he is in the midst of them. Peace be unto you.] The usual salutation among the Jews. May you prosper in body and soul, and enjoy every heavenly and earthly good! See the notes on Matt. v. 9; x. 12. Verse 37. And supposed that they had seen a spirit.] Christ gwes the disciples A-M-4cs3- and supposed that they had seen An. Olymp. a spirit. 38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? 39 Behold my hands and my feet, that it is Γ myself: ‘handle me, and see; for a spirit hath not flesh and bones as ye see me have. 40 And when he had thus spoken, he showed them Ais hands and his feet. 41 And while they yet believed not * for joy, and wondered, he said unto them, |! Have ye here any meat? 42 And they gave him a piece of a broiled fish, and of a honeycomb. CHAP. XXIV. Full proof of lis resurrection. 43 ™ And he took i, and did eat 4; M. 4038 before them. An. Olymp. 44 And he said unto them, ® These ἄρ... δὲ are the words which I spake unto you, while 1 was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and zz the psalms, concerning me. 45 Then ° opened he their understanding, that they might understand the Scriptures, 46 And said unto them, ? Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day : 47 And that repentance and ‘remission of sins should be preached in his name * among all nations, beginning at Jerusalem. h Mark vi. 49.— John xx. 20, 27.—* Gen. xlv. 26——! John xxi. 5.——"™ Acts x, 41.——" Matt. xvi. 21; xvii. 22; xx. 18; Mark viii. 31; chap. ix. 22; xviii. 31; ver. 6. © Acts xvi. 14.—? Ver. 26; Psa. xxii; Isa.1.6; liii.2, &c.; Acts xvii, 3-——4 Dan. ix. 24; ‘Acts Xiil. 38, 46; 1 John i li. 12. τ Gen. xii. 3; Psa. xxii. 27; Isa. xlix. 6, 22; Jer. xxxi. 34; Hos. ii.23; Mie. iv.2; Mal.i. 11. But if there be no such thing as a disembodied spirit, would not our Lord have shown them their error? Instead of this, he confirms them in their opinion, by saying, A spirit hath not flesh and bones as you see me have, ver. 39; therefore he says, handle me and see me. They probably imagined that it was the soul only of our blessed Lord which they saw ; but they were soon fully convinced of the identity of his per- son, and the reality of his resurrection; for, 1. They saw his body. 2. They heard him speak. 3. They handled him. 4. They saw him eat a piece of broiled fish and honeycomb, which they gave him. In these things it was impossible for them to have been de- ceived. Verse 41. They—tbelieved not for joy| They were so overcome with the joy of his resurrection, that they did not, for some time, properly receive the evidence that was before them—as we phrase it, they thought the news too good to be true. Verse 44. The law—the prophets—the psalms] This was the Jewish division of the whole old cove- nant. The Law contained the five books of Moses; the propHets, the Jews divided into former and latter ; they were, according to Josephus, thirteen. “ Vhe PsatMs included not only the book still so named, but also three other books, Proverbs, Job, and Canticles. These all,” says the above author, “ contain hymns to God, and rules for the conduct of the lives of men.” Joseph. Cont. App. i. 8. This account is imperfect : the common Jewish division of the writings of the old covenant is the following, and indeed seems to be the same to which our Lord alludes :—- I. The Law, 70 thorah, including Genesis, Exo- dus, Leviticus, Numbers, and Deuteronomy. IJ. The propuets, ὉΠ 332), nabiaim, or teachers, including Joshua, Judges, the two books of Samuel, and the two books of Kings: these were termed the former prophets. Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habak- kuk, Zephaniah, Haggai, Zechariah, and Malachi: these were termed the latter prophets. 1 III. The naciocrapna, (holy writings,) Ὁ" 3102 ke- thuvim, which comprehended the Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and the two books of Chronicles. The Jews made anciently only twenty- two books of the whole, to bring them to the number of the letters in the Hebrew alphabet ; and this they did by joining Ruth to Judges, making the two books of Samuel only one; and so of Kings and Chronicles; joining the Lamentations to Jeremiah, and making the twelve minor prophets only one book. Verse 45. Then opened he their understanding] Διηνοιξεν, He fully opened. They had a measure of light before, so that they discerned the Scriptures to be the true word of God, and to speak of the Messiah : but they had not light sufficient to enable them to apply these Scriptures to their Lord and Master; but now, by the influence of Christ, they see, not only, the pro- phecies which pointed out the Messiah, but also the Messiah who was pointed out by these prophecies.— The book of God may be received in general as a Di- vine revelation, but the proper meaning, reference, and application of the Scriptures can only be discerned by the light of Christ. Even the very plain word of God is a dead letter to those who are not enlightened by the .grace of Christ; and why? because this word speaks of spiritual and heavenly things; and the car- nal mind of man cannot discern them. They who re- ceive not this inward ne continue dark and dead while they live. Verse 47. Repentance) See its nature fully ex- plained on Matt. iii. 1. Remission of sins] Ageow ἅμαρτιων, The taking away—removal of sins, in general—every thing that relates to the destruction of the power, the pardoning of the guilt, and the purification of the heart from the very nature of sin. Should be preached in his name] See the office of a proclaimer, herald, or preacher, explained in the note on Matt. iii. 1, and particularly at the end of that chapter. 503 Christ gives the ἀ:δοηρίος A. M. 4033. Ξ τα i ‘4. Dog 48 And * ye are witnesses of these An. Olymp. things. 49 Ἵ τ And, behold, I send the promise of my Father upon you: but tarry *John xv.27; Actsi.8, 22; ii.32; iii. 15.—+t Isa. xliv.3; Joel ii. 28; In his name—On his authority, and in virtue of the atonement made by him: for on what other ground could the inhabitants of the earth expect remission of sins? Among all nations] Because God wills the salvation of atu ; and Jesus Christ by his grace has tasted death for every man. Heb. ii. 9. Beginning at Jerusalem] Making the first overtures of mercy to my murderers! If, then, the sinners of Jerusalem might repent, believe, and be saved, none, on this side hell, need despair. Verse 48. Ye are witnesses of these things.| He gave them a full commission to proclaim these glad tidings of peace and salvation to a lost world. The disciples were witnesses not only that Christ had suf- fered and rose again from the dead; but also that he upens the understanding by the inspiration of his Spirit, that he gives repentance, that he pardons sin, and purifies trom all unrighteousness, and that he is not wuling that any should perish, but that a// should come unto the knowledge of the truth and be saved. And these are the things of which their successors in the Gospel ministry must bear witness. As far as a man steadily and affectionately proclaims these doctrines, so far God will bless his labour to the salvation of those who hear him. But no man ean with any pro- priety bear witness of that grace that saves the soul, whose own soul is not saved by that grace. Verse 49. The promise of my Father] That is, the Holy Ghost, promised, John xv. 26. See Acts dees allen. Until ye be endued with power] The energy of the Holy Ghost was to be communicated to them for three particular purposes. 1. That he might be in them, a sanctifying comforter, fortifying their souls, and bring- ing to their remembrance whatever Jesus had before spoken to them. 2. That their preaching might be accompanied by his demonstration and power to the hearts of their hearers, so that they might believe and be saved. 3. That they might be able to work miracles to confirm their pretensions to a Divine mission, and to establish the truth of the doctrines they preached. Verse 50. He led them out as far as to Bethany] Vhe difficulties in this verse, when collated with the accounts given by the other evangelists, are thus re- conciled by Dr. Lightfoot. “J. This very evangelist (Acts i. 12) tells us, that when the disciples came back from the place where our Lord had ascended, they retwrned from mount Olivet, distant from Jerusalem a Sabbath day’s journey. But now the town of Bethany was about fifteen fur- longs from Jerusalem, John xi. 18, and that is double a Sabvath day’s journey. “II. Josephus tells us that mount Olivet was but five furlongs from the city, and a Sabbath day’s journey 504 ST. LUKE. the promise of the Holy Ghost i a i] A. M. 4033. ye in the city of Jerusalem, until pies. ye be endued with power from on An. Olymp. fees CCIL.1. 50 % And he led them out “as far as te John xiv. 16, 26; xv. 26; xvi.7; Actsi.4; ii.1, &e. ἃ Actsi.12 was seven furlongs andahalf. Antiq. lib. 20, cap. 6. About that time there came io Jerusalem a certain Egyptian, pretending himself a prophet, and persuading the people that they should go out with him to the mount of Olives, 'O καὶ τῆς πολεὼς ἀντικρὺς κείμενον, ἀπεχει σταδια πεντε ; which, being situated on the front of the city, is distant five furlongs. These things are all true: 1. That the mount of Olives lay but five furlongs distant from Jerusalem. 2. That the town of Bethany was fifteen furlongs. 3. That the disci- ples were brought by Christ as far as Bethany. 4. That, when they returned from the mount of Olives, they travelled more than five furlongs. And, 5. Re- turning from Bethany, they travelled but a Sabbath day’s journey. All which may be easily reconciled, if we would observe :—That the first space from the city was called Bethphage, which 1 have cleared else- where from Talmudic authors, the evangelists them- selves also confirming it. That part of that mount was known by that name to the length of about a Sab- bath day’s journey, till it came to that part which is called Bethany. Yor there was a Bethany, a tract of the mount, and the town of Bethany. The town was distant from the city about fifteen furlongs, 7. e. about two miles, or a double Sabbath day’s journey : but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath day’s journey. “ Our Saviour led out his disciples, when he was about to ascend, to the very first region or tract of mount. Olivet, which was called Bethany, and was distant from the city a Sabbath day’s journey. And so far from the city itself did that tract extend itself which was called Bethphage; and when he was come to that place where the bounds of Bethphage and Bethany met and touched one another, he then ascended ; in that very place where he got upon the ass when he rode into Jerusale, Mark xi. 1. Where- as, therefore, Josephus saith ~,at mount Olivet was but five furlongs from the city, he means the first brink and border of it. But our evangelist must be understood of the place where Christ ascended, where the name of Olivet began, as it was distinguished from Bethphage.” Between the appearance of Christ to his apostles, mentioned in ver. 36, &c., almost all the forty days had passed, before he led them out to Bethany. They went by his order into Galilee, Matt. xxvi. 32 ; xxviii. 10; Mark xiv. 28; xvi. 7; and there he appeared to them, as is mentioned by Matthew, chap. xxviii. 16, &c., and more particularly by John, chap. xxi. 1, &e. See Bishop Pearce. Lifted up his hands| Probably to lay them on their heads, for this was the ordinary way in which the paternal blessing was conveyed. See Gen. xlviii. 8-20. \ He ascends to heaven in CHAP. A, M- 4033. Bethany, and he lifted up his hands, An. Olymp. and blessed them. 51 ‘And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. v2 Kings ii. 11; Mark xvi. 19; John xx. 17; Acts i. 9; Verse 51. Carried up into heaven.] Avedepeto— τπίο that heaven from which he had descended, John i. 18; iii. 18. This was forty days after his resurrec- tion, Acts i. 3, during which time he had given the most convincing proofs of that resurrection, not only to the apostles, but to many others—to upwards of five hundred at one time, 1 Cor. xv. 6. As in his life they had seen the way to the kingdom, and in his death the price of the kingdom, so in his ascension they had the fullest proof of the immortality of the soul, the resurrection of the human body, and of his continual intercession at the right hand of God. There are some remarkable circumstances relative to this ascension mentioned in Acts i. 4—12. Verse 52. They worshipped him] Let it be observed that this worship was not given by way of civil re- spect, for it was after he was parted from them, and carried back into heaven, that they offered it to him; but acts of civil respect are always performed in the presence of the person. They adored him as their God, and were certainly too much enlightened to be capable of any species of idolatry. Returned to Jerusalem with great joy| Having the fullest proof that Jesus was the promised Messiah ; and that they had a full commission to preach re- pentance and remission of sin to mankind, and that they should be Divinely qualified for this great work by receiving the promise of the Father, ver. 49. Verse 53. Were continually in the temple] Espe- cially till the day of pentecost came, when they re- ceived the promise, mentioned ver. 49. Praising and blessing God.| Magnifying his mercy, and speaking good of his name. Thus the days of their mourning were ended; and they began that life upon earth in which they still live in the kingdom of God. May the God of infinite love give the reader the same portion in time and in eternity, through the same glorious and ever-blessed Jesus! Amen and amen. Tere are various subscriptions to this book in the MSS. and versions. The following are the principal. Through the assistance of the Most High God, the Gospel of St. Luke the physician, the proclaimer of eternal life, is finished. Aras.—The most holy Gos- pel of Luke the Evangelist is completed. Syr.—The end of the holy Gospel according to Luke—writlen in Greek—published in Alexandria the Great,—in Troas,—in Rome,—in the confines of Achaia and Beotia,—in Bithynia,—in Macedonia,—in the Italic (or Latin) character, fifteen years after the ascension of Christ. Tt is likely, the word Amen was added by the Church, on the reading of this book; but there is no 1 XXIV. the presence of jus disciples. 52 ~ And they worshipped him, A 4063. and returned to Jerusalem with ἘΠ ΘΊΤΕΙ: great joy " ------------- 53 And were continually * in the temple, praising and blessing God. Amen. Eph. iv. 8——w Matt. xxviii. 9, 17.——* Acts ii. 46; v. 42. evidence that it was affixed by the evangelist. It is omitted by some of the best MSS. and versions. It is evident that, at the conclusion of this Gospel, St. Luke passes very rapidly over a number of inter- esting circumstances related by the other evangelists, and particularly by St. John, concerning the last forty days of our Lord’s sojourning on earth; but, to com- pensate for this, he has mentioned a variety of impor: tant particulars which the others have passed by, a list of which I think it necessary to subjoin. It seems as if the providence of God had designed that none of these evangelists should stand alone: each has his peculiar excellence, and each his own style and mode of narration. They are all witnesses to the truth in general ; and each most pointedly to every great fact of the Gospel history. In each there is something new ; and no serious reader ever finds that the perusal of any one supersedes the necessity of carefully con- sulting and reading the others. The same facts and doctrines are exhibited by all in different points of view, which renders them both impressive and inter- esting ; and this one circumstance serves to fix the narrative more firmly in the memory. We should have had slighter impressions from the Gospel history, had we not had the narrative at four different hands. This variety is of great service to the Church of God, and has contributed very much to diffuse the knowledge of the facts and doctrines contained in this history. Parallel passages have been carefully studied, and the different shades of meaning accurately marked out; and the consequence has been, what the wisdom of /God designed, the fuller edification of the faithful. It is not the business of a commentator to point out beauties in the composition of the sacred text.— Many might be selected from the evangelists in gene- ral, and not a few from Luke, who not only tells a true story, but tells it well; especially when he has occasion to connect the different parts of the narration with observations of his own. But this is his least praise: from his own account we learn that he took the utmost pains to get the most accurate and circum- stantial information relative to the facts he was to relate: see the note on chap. i. ver. 3. While, therefore, he thus diligently and conscientiously sought for truth, the unerring Spirit of God led him into all truth. Even he who expected the revelation of the Almighty, and to be inspired by the Holy Spirit, that he might correctly, forcibly, and successfully proclaim the truth and righteousness of his Maker, must stand upon his watch, and set himself upon his tower, and watch to see what God would speak 1x him, Hab. ii. 1. In a similar spirit we may expect the fruits of these revelations. He who carefully and conscientiously uses the means may expect the accomplishment of the end. 505 facts related by St. Luke, not 1 cannot close these observations with a more pro- fitable word than what is contained in that truly apos- tolic and sublime prayer for the second Sunday in Ad- vent ; and may he who reads it weigh every word in the spirit of faith and devotion! “ Blessed God! who hast caused all holy scriptures to be written for our learning ; grant that’ we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by ST. LUKE. mentioned by the other evange.ssts patience and comfort of thy holy word, we may em. brace and ever hold. fast the blessed hope of everlast- ing life, which thou hast given us in our Saviour Jesus Christ !” Now to him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to Him be glory and dominion for ever and ever! Amen. FACTS AND CIRCUMSTANCES RELATED AT LARGE BY ST. LUKE, WHICH ARE EITHER NOT MEN TIONED AT ALL, OR BUT VERY TRANSIENTLY, BY THE OTHER EVANGELISTS. The conception of Elisabeth, chap. i. 5-25. The salutation of Mary, ibid. 26-38. Mary’s visit to Elisabeth, ibid. 39-56. The birth of John the Baptist, ibid. 57—79. The decree of Cesar Augustus, chap. i. 1-6. Apparition of the angel to the shepherds, ibid. 8-20. The circumcision of Christ, ibid. 21. The presentation of Christ in the temple, ibid. 22-38. Dispute with the doctors when twelve years of age, ibid. 40-52. Chronological dates at the commencement of our Lord’s ministry, chap. iii. 1, 2. Success of the preaching of John the Baptist, ibid. 10-15. Christ’s preaching and miraculous escape at Naza- xeth, chap. iv. 15-30. Remarkable particulars in the eall of Simon, An- drew, James, and John, chap. v. 1-10. The calamities that fell on certain Galileans, chap. xiii. 1-9. Mission of the seventy disciples, chap. x. 1-16. The return of the seventy disciples, with an ac- count of their success, ibid. 17-24. Story of the good Samaritan, ibid. 25-37. Cure of the woman who had been diseased eighteen years, chap. xiil. 10-20. The question answered, Are there few that be saved? ibid. 22,23. Curing of the man with the dropsy, chap. xiv. 1-24. Difficulties attending the prefession of Christianity, to be carefully preconsidered, ibid. 25-35. Parable of the lost sheep, and the lost piece of money, chap. xv. 1-10. Parable of the prodigal son, ibid. 11-32. Parable of the unjust steward, chap. xvi. 1-18. Parable of the rich man and the beggar, ibid 19-31. Various instructions to his disciples, chap. xvii HA The refusal of the Samaritans to receive him into their city, chap. ix. 52-56; xvii. 11. The cleansing of the ten lepers, chap. xvii. 12-19. The Pharisees ask when the kingdom of God should come, and our Lord’s answer, ibid. 20—38. The Pharisee and the publican, chap. xviii. 1-14. Account of the domestic avocations of Martha and Mary, chap. x. 38—42. The account of Zaecheus, chap. xix. 2-10. The parable of the nobleman that went to obtain a kingdom, ibid. 11-28. Pilate sends Jesus to Herod, chap. xxiii. 6-16. Account of the women that deplored our Lord’s sufferings, ibid. 27—32. Remarkable particulars concerning the two thieves that were crucified with our Lord, ibid. 39-43. Account of the two disciples going to Emmaus, chap. xxiv. 13-35. Remarkable circumstances concerning his appear- ance to the eleven, after his resurrection, ibid. 37—49. Finished the correction for a new edition, Oct. 31, 1831.—A., C. 506 PREFACE TO THE GOSPEL ACCORDING TO Bikes al ck IN. WITH A SHORT ACCOUNT OF HIS LIFE. OHN, the writer of this Gospel, was the son of a fisherman named Zebedee, and his mothers name was Salome. Compare Matt. xxvii. 56, with Mark xv. 40, and xvi. 1. His father Zebedee was probably of Bethsaida, and with his sons James and John followed his occupation on the sea of Galilee. The call of these two brothers to the apostleship 1s related, Matt. iv. 21, 22; Mark i. 19, 20; Luke v. 1-10. John is generally supposed to have been about 25 years of age when he began to follow our Lord. Theophylact makes him one of the relatives of our Lord, and gives his genealogy thus: “ Joseph, the husband of the blessed Mary. had seven children by a former wife, four sons and three daughters—Martha, (perhaps, says Dr. Lardner, it should be Mary,) Esther, and Salome, whose son John was ; therefore Salome was reckoned our Lord’s sister, and John was his nephew.” If this relationship did exist, it may have been, at least in part, the reason of several things mentioned in the Gospels: as the petition of the two brothers for the two chief places in the kingdom of Christ; John’s being the beloved disciple and friend of Jesus, and being admitted to some familiarities denied to the rest, and possibly performing some of- fices about the person of his Master; and, finally, our Lord’s committing to him the care of his mother, as long as she should survive him. In a MS. of the Greek Testament in the Imperial Library of Vienna, numbered 34 in Lambecius’s catalogue, there is a marginal note which agrees pretty much with the account given above by Theophylact : viz. “ John the evangelist was cousin to our Lord Jesus Christ ac- cording to the flesh: for Joseph, the spouse of the God-bearing virgin, had four sons by his own wife, James, Simon, Jude, and Joses; and three daughters, Esther, and Thamar, and a third who, with her mother, was called Salome, who was given by Joseph in marriage to Zebedee: of her, Zebedee begot James, and John also the evangelist.” The writer of the MS. professes to have taken this account from the commentaries of St. Sophronius. This evangelist is supposed by some to have been the bridegroom at the marriage of Cana in Galilee : see chap. ii. 1. John was with our Lord in his transfiguration on the mount, Matt. xvii. 2; Mark ix. 2; Luke ix. 28; during his agony in the garden, Matt. xxvi. 37; Mark xiv. 33; and when he was crucified, John Nix. 26. He saw our Lord expire upon the cross, and saw the soldier pierce his side with a spear, John xix. 34, 35. He was one of the first of the disciples that visited the sepulchre after the resurrection of Christ ; and was present with the other disciples, when Jesus showed himself to them on the evening of the same day on which he arose ; and likewise eight days after, chap. xx. 19-29. In conjunction with Peter, he cured a man who had been lame from his mother’s womb, for which he was cast into prison, Acts iii. 1-10. He was afterwards sent to Samaria, to confer the Holy Ghost on those wha had been converted there by Philip the deacon, Acts viii. 5-25. St. Paul informs us, Gal. ii., that John was present at the council of Jerusalem, of which an account is given, Acts xv. It is evident that John was present at most of the things related by him in his Gospel ; and that he was an eye and ear witness of our Lord’s labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension he returned with the other apostles from mount Olivet to Jerusalem, and took part in all transactions previously to the day of pentecost: on which time, he, with the rest, partook of the mighty outpouring of the Holy Spirit, by which he was eminently qualified for the place he afterwards held in the apostolic Church. 1 507 PREFACE TO THE GOSPEL OF ST. sOHN. Some of the ancients believed that he went into Parthia, and preached the Gospel there ; and his first epistle has been sometimes cited under the name of the Epistle to the Parthians. Treneus, Husebius, Origen, and others, assert that he was a long time in Asia, continuing there till Trajan’s time, who succeeded Nerva, A. ἢ. 98. And Polyerates, bishop of Ephesus, A. D. 196, asserts that John was buried in that city. Jerome confirms this testimony, and says that John’s death happened in the 68th year after our Lord’s passion. Tertullian and others say that Domitian having declared war against the Church of Christ, in the 15th year of his reign, A. D. 95, John was banished from Ephesus, and carried to Rome, where he was immersed in a cauldron of boiling oil, out of which however he escaped unhurt; and that afterwards he was banished to the isle of Patmos, in the A’gean Sea, where he wrote the Apocalypse. Domitian having been slain in A. D. 96, his successor Nerva recalled all the exiles who had been banished by his predecessor; and John is supposed to have returned the next year to Ephesus, being then about ninety years of age. He is thought to have been the only apostle who died a natural death, and to have lived upwards of 100 years. Some say, having completed 100 years, he died the day following. This Gospel is supposed by learned men to have been writ- ten about A. D. 68 or 70; by others, A. D. 86; and, by others, A. D. 97; but the most probable opinion is that it was written at Ephesus about the year 86. Jerome, in his comment on Gal. vi., says that John continued preaching when he was so enfeebled with old age that he was obliged to be carried into the assembly ; and that, not being able to deliver any long dis- course, his custom was to say, in every meeting, My dear children, love one another! 'The holy virgin lived under his care till the day of her death, which is supposed to have taken place fifteen years after the crucifixion. John is usually painted holding a cup in his hand, with a serpent issuing from it: this took its rise from a relation by the spurious Procorus, who styles himself a disciple of St. John. Though the story is not worth relating, curiosity will naturally wish to be gratified with it. Some heretics had privately poisoned a cup of liquor, with which they presented him; but after he had prayed to God, and made the sign of the cross over it, the venom was expelled, in the form of a serpent ! Some of the first disciples of our Lord, misunderstanding the passage, John xxi. 22, 23, If I will that he tarry till I come, what is that to thee? believed that John should never die. Several in the primitive Church were of the same opinion; and to this day his death is doubted by persons of the first repute for piety and morality. Where such doctors disagree, it would be thought presumption in me to attempt to decide; other- wise 1 should not have hesitated to say that, seventeen hundred years ago he went the way of all flesh, and, instead of a wandering lot in a miserable, perishing world, is now glorified in that heaven of which his writ- ings prove he had so large an anticipation, both defore and after the crucifixion of his Lord. Eusebius (Hist. Hecles. lib. iii. cap. 24) treats particularly of the order of the Gospels, and especially of this evangelist : his observations are of considerable importance, and deserve a place here. Dr. Lardner has quoted him at large, Works, vol. iv. p. 224. “ Let us,” says he, “ observe the writings of this apostle which are not contradicted by any. And first of all must be mentioned, as acknowledged of all, the Gospel according to him, well known to all the Churches under heaven. And that it has been justly placed by the ancients the fourth in order, and after the other three, may be made evident in this manner. Those admirable and truly Divine men, the apostles of Christ eminently holy in their lives, and, as to their minds, adorned with every virtue, but rude im language, confid- ing in the Divine and miraculous power bestowed upon them by our Saviour, neither knew, nor attempted to deliver the doctrine of their Master with the artifice and eloquence of words. But using only the demonstra- tion of the Divine Spirit, working with them, and the power of Christ performing by them many miracles, they spread the knowledge of the kingdom of heaven all over the world. Nor were they greatly concerned about the writing of books, being engaged in a more excellent ministry, which was above all human power. Inso- much that Paul, the most able of all in the furniture both of words and thoughts, has left nothing in writing, beside some very short (or a very few) epistles ; although he was acquainted with innumerable mysteries, hay- ing been admitted to the sight and contemplation of things in the third heaven, and been caught up into the Divine Paradise, and there allowed to hear unspeakable words. Nor were the rest of our Saviour’s followers unacquainted with these things, as the seventy disciples, and many other beside the twelve apostles. Never- theless, of all the disciples of our Lord, Matthew and John only have left us any memoirs: who too, as we have been informed, were compelled to write by a kind of necessity. For Matthew having first preached to the Hebrews, when he was about to go to other people, delivered to them in their own language the Gospel according to him, by that writing supplying the want of his presence with those whom he was then leaving. And when Mark and Luke had published the Gospels according to them, it is said that John, who all this while had preached by word of mouth, was at length induced to write for this reason. The three first written Gos- pels being now delivered to all men, and to John himself, it is said that he approved them, and confirmed the truth of their narration by his own testimony ; saying there was only wanting a written account of the things done by Christ in the former part, and the beginning of his preaching. And certainly that observation is very true. For it is easy to perceive that the other three evangelists have recorded only the actions of our Saviour for one year after the imprisonment of John, as they themselves declare at the beginning of their history. For, after mentioning the forty days’ fast, and the succeeding temptation, Matthew shows the time of the commence- ment of his account in these words: When he had heard that John was cast into prison, he departed out of Tudea into Galilee. In like manner, Mark: Now after that John, says he, was cast ito prison, Jesus came 508 Fs PREFACE TO THE GOSPEL OF ST. JOHN. mto Galilee. And Luke, before he begins the account of the acts of Jesus, gives a like hint in this manner : that Herod added yet this, above all, that he shut up Johnin prison. For these reasons, as is said, the Apostle John was entreated to relate, in the Gospel according to him, the time omitted by the four evangelists, and the things done by our Saviour in that space, before the imprisonment of the Baptist. And they add, farther, that he himself hints as much, saying, This beginning of miracles did Jesus: as also in the history of the acts of Jesus he makes mention of the Baptist as still baptizing in A2non, nigh unto Salem. And it is thought that he expressly declares as much, when he says, For John was not yet cast into prison. John, therefore, in the Gospel according to him, relates the things done by Christ while the Baptist was not yet cast into pri- son. But the other three evangelists relate the things that followed the Baptist’s confinement. Whoever at- tends to these things will not any longer think the evangelists disagree with each other, forasmuch as the Gos- pel according to John contains the first actions of Christ, while the others give the history of the following time. And for the same reason John has omitted the genealogy of our Saviour according to the flesh, it having been recorded before by Matthew and Luke ; but he begins with his divinity, which had been reserved by the Holy Ghost for him, as the most excellent person.” ‘The whole of this chapter, with the preceding and following, may be profitably consulted by the reader. See also Lardner, Works, vol. iv. 224, and vi. 156-222. Besides the Gospel before us, John is generally reputed to have been the author of the three epistles which go under his name, and of the Apocalypse. 'The former certainly breathe the genuine spirit of this apostle ; and are invaluable monuments of his spiritual knowledge and deep piety, as well as of his Divine inspiration : as the Gospel and Epistles prove him to have been an evangelist and apostle, his book of Revelations ranks him among the profoundest of the prophets. Learned men are not wholly agreed about the language in which this Gospel was originally written. Some think St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards trans- lated, by rather an unskilful hand, into Greek. This opinion is not supported by strong arguments. That it was originally written in Greek is the general and most likely opinion. What the design of St. John was, in writing this Gospel, has divided and perplexed many critics and learned divines. Some suppose that it was to refute the errors taught by one Cerinthus, who rose up at that time, and asserted that Jesus was not born of a virgin, but was the real son of Joseph and Mary ; that, at his baptism, the Christ, what we term the Divine nature, descended into him, in the form of a dove, by whose influence he worked all his miracles; and that, when he was about to suffer, this Christ, or Divine nature, departed from him, and left the man Jesus to suffer death. See Dreneus, advers. Hereses. Others suppose he wrote with the prime design of confuting the heresy of the Gnostics, a class of mon- grels who derived their existence from Simon Magus, and who formed their system out of Heathenism, Judaism, and Christianity ; and whose peculiar, involved, and obscure opinions cannot be all introduced in this place. It is enough to know that, concerning the person of our Lord, they held opinions similar to those of Cerinthus ; and that they arrogated to themselves the highest degrees of knowledge and spirituality. They supposed that the Supreme Being had all things and beings included, in a certain seminal manner, in himself; and that out of Him they were produced. From God, or Bythos, the infinite Adyss, they de- rived a multitude of subaltern governors, called AZons ; whom they divided into several classes, among which we may distinguish the following nine. arnp, Father; Xapic, Grace ; Μονογενης, First-begotten ; Αληϑεια, Truth; Λογος, Word; Suc, Light; Zon, Life; Ανϑρωπος, Man; and Ἑκκλησια, Church; all these merging in what they termed Πληρωμα, Fulness, or complete round of being and blessings: terms which are of fre- quent occurrence in John’s Gospel, and which some think he has introduced to fix their proper sense, and to rescue them from being abused by the Gnostics. But this is not very likely, as the Gnostics themselves ap- pealed to St. John’s Gospel for a confirmation of their peculiar opinions, because of his frequent use of the above terms. These sentiments, therefore, do not appear to be tenable. Professor Michaelis has espdused the opinion, that it was written against the Gnostics and Sabians, and has advanced several arguments in its favour; the chief of which are the following. “The plan which St. John adopted, to confute the tenets of the Gnosties and the Sabians, was first to deliver a set of aphorisms, as counterpositions to these tenets; and then to relate such speeches and miracles of Christ as confirmed the truth of what he had advanced. We must not suppose that the confutation of the Gnostic and Sabian errors is confined to the fourteen first verses of St. John’s Gospel ; for, in the first place, it is evident that many of Christ’s speeches which occur in the following part of the Gospel, were selected by the evangelist with a view of proving the positions laid down in these fourteen verses ; and, secondly, the positions themselves are not proofs, but merely declarations made by the evangelist. It is true that for us Christians, who acknowledge the Divine authority of St. John, his bare word is sufficient ; but as the apostle had to combat with adversaries who made no such acknowledgment, the only method of convincing them was to support his assertion by the authority of Christ himself. “ Some of the Gnostics placed the ‘WORD’ above all the other ons, and next to the Supreme Being : put Cerinthus placed the ‘ Only begotten’ first, and then the ‘ WORD.’ Now St. John lays down the following positions :— “1. The Word and the Only begotten are not different, but the same person, chap. i. 14. ‘We beheld his glory, as of the only begotten of the Father.’ This is a strong position against the Grostics, who usually ascribed all the Divine qualities to the Only begotten. The proofs of this position are the testimony cf 1 509 PREFACE TO THE GOSPEL OF ST. JOHN. John the Baptist, chap. i. 18, 34; iii. 35, 36; the conversation of Christ with Nicodemus, chap. ii 16, 18, in which Christ calls himself the only begotten Son; the speecn delivered by Christ to the Jews chap. vy. 17-47; and other passages, in which he calls God his Father. “2. The Word was never made, but existed from the beginning, chap. i. 1. The Gnosties granted that the Word existed before the creation; but they did not admit that the Word existed from all eternity. The Supreme Being, according to their tenets, and, according to Cerinthus, the only begotten Son likewise, as also the matter from which the world was formed, were prior in existence to the Word. This notion is contra- dicted by St. John, who asserts that the Word existed from all eternity. As a proof of this position may be alleged perhaps what Christ says, chap. vill. 58. “3. The Word was in the beginning with God, chap. i. 1, 2. The Gnosties must have maintained a contrary doctrine, or St. John, in confuting their tenets, would not have thought it necessary to advance this position, since God is omnipresent, and therefore all things are present with him. “4. The Word was God, chap. i. 1. The expression, GOD, must be here taken in its highest sense or this position will contain nothing contrary to the doctrine of the Gnostics. For they admitted that the Word was an Aon, and therefore a deity in the lower sense of the word. ‘The proofs of this position are contained in the 5th, 10th, (ver. 30,) and 14th (ver. 7, 11) chapters. “5. The Word was the creator of all things, chap. i. 3, 10. This is one of St. John’s principal posi- tions against the Gnostics, who asserted that the world was made by a malevolent being. The assertion, that the Word was the creator of the world, is equivalent to the assertion, that he was GOD in the highest possible sense. In whatever form or manner we may think of God, the notion of Creator is inseparable from the notion of Supreme Being. We argue from the creation to the Crearor; and this very argument is one proof of the existence of God. “6. In the Word was life, chap. i. 4. The Gnostics, who considered the different attributes or opera- tions of the Almighty, not as so many separate energies, but as so many separate persons, considered Life as a distinet Zon from the Word. Without this Avon, the world, they said, would be ina state of torpor; and hence they called it not only Life, but the Mother of the living ; from this Aon, therefore, might be expect- ed the resurrection of the dead and eternal life. The proofs of this position are in chap. iii. 15, 21; the whole of the sixth, and the greatest part of the eighth chapter, as also chap. xiv. 6, 9, 19. But no part of St. John’s Gospel is a more complete proof of this position than his full and circumstantial account of the resurrection of Lazarus, which the other evangelists had omitted.”—See more in Michaelis’s Introd -etion to the New Testament. And, for a general account of the Locos, see chap. i. at the end. Though it is likely that the Gnosties held all these strange doctrines, and that many parts in John’s Ges- pel may be successfully quoted against them, yet I must own I think the evangelist had a more general end in view than the confutation of their heresies. It is more likely that he wrote for the express pur pose of giving the Jews, his countrymen, proper notions of the Messiah and his kingdom ; and to prove that Jesus, who had lately appeared among them, was this Curist. His own words sufficiently inform us of his motive, object, and design, in writing this Gospel: These things are written that ye might believe that Jesus is the Christ, the Son of God; and that, believing, ye might have life through his name, chap. xx. 31. This is a design as noble as it is simple; and every way highly becoming the wisdom and goodness of God 510 1 ' THE GOSPEL ACCORDING TO ον Linde nc NG Usherian years of the World, 3999-4033.—Alexandrian years of the World, 5497-5531.—Antiochian years of the World, 5487—5521.—Constantinopolitan Sra of the World, 5503—5537.—Rabbinical years of the World, 3754—3788.—Years of the Julian Period, 4708—4742.—At®ra of the Seleucide, 307-341.—From B. C. 5, to A. D. 29.—From An. Olymp. CXCIII. 3, to CCII. 1.—Years of the building of Rome, 748— 782.—Years of the Julian Afra, 41-75.—Years of the Cesarean ASra of Antioch, 44—78.—Years of the Spanish Ara, 34-68.—Years of the Paschal Cycle, or Dionysian Period, 529-31.—Years of the Christian Lunar Cycle, or Golden Number, 15-11.—Years of the Rabbinical Lunar Cycle, 12—8.—Years of the Solar Cycle, 4—10.—F rom the 25th year of the reign of the Emperor Augustus to the 18th of that of Tiberius. Ν, B. As it was impossible to ascertain the precise dates of several transactions recorded in this Gospel, I have constructed the above Chronology in all the “Zras which it includes, so as to comprehend the whole of our Lord’s life on earth, from his conception to his ascension, which is generally allowed to comprise the space of 34 years. Therefore, 34, added to the first date in any of the above Aras, gives the second date ; e. g. Usherian year of the world, 3999 X 344033, and so of the rest. CHAPTER I. The eternity of the Divine Logos, or Word of God, the dispenser of light and life, 1-5. The incarnation of the Logos or Word of God, 14. The priests and Levites question him concerning his mission and his baptism, His farther testimony on seeing Christ, 29-34. two of his disciples, who thereupon follow Jesus, 35-37. anvites his brother, Simon Peter; Christ’s address to him, 40—42. Christ’s character of Nathanael, 47. John the Baptist, 6-13. ing the Logos, 15-18. 19-22. His answer, 23-28. vites Nathanael, 43-46. and this disciple, 48-51. Ante Orbem conditum. IN the beginning * was the Word, and the Word was ” with God, © and the Word was God. The mission of John’s testimony concern- He points him out to Christ’s address to them, 38, 39. Andrew Christ calls Philip, and Philip in- A remarkable conversation between him Ante Orbem 2 4 The same was in the begin- ( 5 conditum. ning with God. ‘ 3 ° All things were made by him; and with Prov. viii. 22, 23, &c.; Col. 1.17; 1Johni. 1; Rev. i. 2; xix. 13. » Proy. viii. 30; chap. xvii. 5; 1 John i. 2. NOTES ON CHAP. I. John’s introduction is from ver. 1 to ver. 18, in- elusive. Some harmonists suppose it to end with ver. 14; but, from the connection of the whole, ver. 18 appears to be its natural close, as it contains a reason why the Logos or Word was made flesh. Verse 15 refers to ver. 6, 7, and 8, and in these passages John’s testimony is anticipated in order of time, and is very fitly mentioned to illustrate Christ’s pre-eminence.— Verses 16 and 17 have a plain reference to ver. 14. See Bp. Newcome. Verse 1. In the beginning] That is, before any hing was formed—ere God began the great work of creation. This is the meaning of the word in Gen. i. 1, to which the evangelist evidently alludes. This 1 ¢ Phil. ii. 6; 1 John v. 7.——4 Genesis i. 1. € Psa. xxxlii. 6; Col. i. 16; ver. 10; Eph. iii. 9; Heb. 1.2; Rey. iv. 11 phrase fully proves, in the mouth of an inspired writer, that Jesus Christ was no part of the creation, as he existed when no part of that existed; and that conse- quently he is no creature, as all created nature was formed by him: for without him was nothing made thal is made, ver. 3. Now, as what was before cre- ation must be eternal, and as what gave being to all things, could not have borrowed or derived its being from any thing, therefore Jesus, who was before al! things and who made all things, must necessarily be the ETERNAL Gop. Was the Word] Or, existed the Logos. This term should be left untranslated, for the very same reason why the names Jesus and Christ are left un- translated. The first I consider as proper an apella- tive of the Saviour of the world as I do either of the 511 hrist the creator and A.M.1. out him was not any thing made ieunte. τὰ ue that was made. t 5 Η : : ™ies6 4 {1ἢ him was life; and £ the life was the light of men. sT. JOHN. giver of ight and hfe 5 And "the light shineth in dark- ΑΜ ness; and the darkness compre- B.C. 4004. 5. Ante Diluv hended it not. 1656. 6 9 i There was a man _ sent f Chapter v. 26; 1 John v. 11—s Chapter vill. 12; ix. 5; xil. 35, 46. h Chap. iii. 19.——i Malachi iii. 1; Matthew iii. 1; Luke iii. 2; verse 33. two last. And as it would be highly improper to say, the Deliverer, the Anointed, instead of Jesus Christ, so I deem it improper to say, the Word, instead of the Logos. But as every appellative of the Saviour of the world was descriptive of some excellence in his person, nature, or work, so the epithet Λογος, Logos, which signifies a word spoken, speech, eloquence, doc- trine, reason, or the faculty of reasoning, is very pro- perly applied to him, who is the true light which light- eth every man who cometh into the world, ver. 9; who is the fountain of all wisdom; who giveth being, life, light, knowledge, and reason, to all men; who is the grand Source of revelation, who has declared God unto mankind ; who spake by the prophets, for the testwmony of Jesus is the spirit of prophecy, Rey. xix. 10; who has illustrated life and immortality by his Gospel, 2 Tim. i. 10; and who has fully made manifest the deep mysteries which lay hidden in the bosom of the invi- sible God from all eternity, John i. 18. The apostle does not borrow this mode of speech from the writings of Plato, as some have imagined : he took it from the Scriptures of the Old Testament, and from the subsequent style of the ancient Jews.— It is true the Platonists make mention of the Logos in this way :—KaW ὃν, acc ovta, Ta yevoueva eyeveTo— tv whom, eternally existing, all things were made. But as Plato, Pythagoras, Zeno, and others, travelled among the Jews, and conversed with them, it is rea- sonable to suppose that they borrowed this, with many others of their most important notions and doctrines, from them. And the Word was God.] Or, God was the Logos: therefore no subordinate being, no second to the Most High, but the supreme eternal Jehovah. Verse 3. All things* were made by him] That is, by this Logos. In Gen. i. 1, Gop is said to have created all things: in this verse, Christ is said to have created all things: the same unerring Spirit spoke in Moses and in the evangelists: therefore Christ and the Father are Onr. To say that Christ made all things by a delegated power from God is absurd ; be- cause the thing is impossible. Creation means caus- ing that to exist that had no previous being: this is evidently a work which can be effected only by omni- potence. Now, God cannot delegate his omnipotence to another: were this possible, he to whom this omni- potence was delegated would, in consequence, become Gop; and he from whom it was delegated would cease to be such: for it is impossible that there should be two omnipotent beings. On these important passages I find that many emi- nently learned men differ from me: it seems they can- not be of my opinion, and I feel 1 cannot be of theirs. May He, who is the Light and the Truth, guide them and me into all truth! Verse 4. In him was life] Many MSS., versions, 512 and fathers, connect this with the preceding verse, thus: All things were made by him, and without him was nothing made. What was made had life in it; but THIS LIFE was the light of men. That is, though every thing he made had a principle of life in it, whe- ther vegetable, animal, or intellectual, yet this, that life or animal principle in the human being, was not the light of men; not that light which could guide them to heaven, for the world by wisdom knew not God, 1 Cor. i. 21. Therefore, the expression, in him was life, is not to be understood of life natural, but of that life eternal which he revealed to the world, 2 Tim. i. 10, to which he taught the way, chap. xiv. 6, which he promised to believers, chap. x. 28, which he purchased for them, chap. vi. 51, 53, 54, which he is appointed to give them, chap. xvii. 2, and to which he will raise them up, ver. 29, because he hath the life in himself, ver. 26. All this may be proved: 1. From the like expressions; 1 John y. 11, This is the promise that God hath given unto us, eternal life. and this life is in his Son: whence he is styled the true God and eternal life, ver. 20 ; the resurrection and the life, chap. xi. 25; the way, the truth, and the life, chap. xiv. 6. 2. From these words, ver. 7, John came to bear witness of this light, that all might be- lieve through him, viz. to eternal life, 1 Tim. i. 16; for so John witnesseth, chap. ii. 15, 36. And hence it follows that this life must be the light of men, by giving them the knowledge of this life, and of the way leading to it. See Whitby on the place. Is there any reference here to Gen. ui. 20: And Adam called his wife’s name Eve, mn chava, Zon, LIFE, because she was the mother of all living? And was not Jesus that seed of the woman that was to bruise the head of the serpent, and to give life to the world ? Verse 5. And the light shineth in darkness] By darkness here may be understood: 1. The heather. world, Eph. v. 8. 2. The Jewish people. 3. The fallen spirit of man. Comprehended it not.] Αὐτὸ ov κατελαβεν, Pre- vented it not—hindered it not, says Mr. Wakefield. who adds the following judicious note :—* Even in the midst of that darkness of ignorance and idolatry which overspread the world, this light of Divine wisdom was not totally eclipsed: the Jewish nation was a lamp perpetually shining to the surrounding nations; an: many bright luminaries, among the heathen, were never wanting in just and worthy notions of the attributes and providence of God’s wisdom ; which enabled them to shine in some degree, though but as lights ina dark place, 2 Pet. i. 19. Compare Acts xiv. 17; xvii 28, 29.” Verse 6. Whose name was John.] This was John the Baptist; see his name and the nature of his office explained, Mark i. 4, and Matt. iii. 1-3. 1 The mission of John ee from God, whose An, Olyimp. John. CXCIIL. 4. τ : 7 * The same came for a witness, to bear witness of the Light, that all men through him might believe. 8 He was not that Light, but was sent to bear witness of that Light. name wds k Acts xix. 4.—! Ver. 4; Isa. xlix. 6; 1 John ii. 8. CHAP. I. to be witness to Christ 1 ri . i A. M. 3999 9 That was the true Light, 4 3 which lighteth every man thatcom- B.C. 5 to A. D. 29. eth into the world. 10 He was in the world, and ™the world was made by him, and the world knew him not. 11 "He came unto his own, and his own received him not. > o Luke xix. 14; Acts iii. 26; xiii. 46 m Ver. 3; Heb.i. 2; xi.3. Verse 7. That all men through him might believe.] | He testified that Jesus was the true light—the true teacher of the way to the kingdom of glory, and the lamb or sacrifice of God, which was to bear away the sin of the world, ver. 29, and invited men to believe in him for the remission of their sins, that they might receive the baptism of the Holy Ghost, ver. 32-34. This was bearing the most direct witness to the light which was now shining in the dark wilderness of Judea; and, from thence, shortly to be diffused over the whole world. Verse 9. Which lighteth every man] As Christ is the Spring and Fountain of all wisdom, so all the wis- dom that is in man comes from him; the human intel- lect is a ray from his brightness; and reason itself springs from this Logos, the eternal reason. Some of the most eminent rabbins understand Isa. Ix. 1, Rise and shine, for thy ticHT is come, of the Messiah; who was to illuminate Israel, and who, they believe, wus referred to in that word, Gen. i. 3, And God said, Let there be uicur; and there was light. Let a Messiah be provided; and a Messiah was accord- ingly provided. See Schoettgen. That cometh into the world.) Or, coming into the world—epyoevov εἰς Tov Kocuov: a common phrase among the rabbins, to express every human being. | As the human creature sees the light of the world as soon as it is born, from which it had been excluded while in the womb of its parent ; in like manner, this heavenly light shines into the soul of every man, to convince of sin, righteousness, and judgment; and it is through this light, which no man brings into the | world with him, but which Christ mercifully gives to | him on his coming into it, that what is termed con- science among men is produced. No man could dis- cern good from evil, were it not for this light thus supernaturally and graciously restored. There was much light in the law, but this shone only upon the Jews; but the superior light of the Gospel is to be diffused over the face of the whole earth. The following not only proves what is asserted in this verse, but is also an excellent illustration of it. The Gayartrt, or holiest verse of the Vrpas, i. 6. the ancient Hindoo Scriptures. “Let us adore the supremacy of that divine Sun, the Godhead who illuminates all, who re-creates all ; from whom all proceed; to whom all must return; whom we invoke to direct our understandings aright, in our progress towards his holy seat.” | Ϊ The ancient comment. “ What the sun and light are to this visible world, | that are the supreme good and truth to the intellectual | Vor. I. { 59. 1} and invisible universe; and, as our corporeal eyes have a distinct perception of objects enlightened by the sun, thus our souls acquire certain knowledge by me- ditating on the light of truth, which emanates from the Being of beings; ¢ha/ is the light by which alone our minds can be directed in the path to blessedness.” Sir Wm. Jones’s works, vol. vi. p. 417. Sir William observes that the original word Bhargas, which he translates Godhead, consists of three conso- nants, and is derived from dha, to shine; ram, to de- light ; and gam, to move :—the Being who is the light, the source of happiness, and the all-pervading energy. Verse 10. He was in the world] From its very commencement—he governed the universe—regulated his Churech—spake by his prophets—and often, as the angel or messenger of Jehovah, appeared to them, and to the patriarchs. The world knew him not.) Αὐτὸν οὐκ eyvo—Did not acknowledge him; for the Jewish rulers knew well enough that he was a teacher come from God; buc they did not choose to acknowledge him as such. Men love the world, and this love hinders them from knowing him who made it, though he made it only to make himself known. Christ, by whom all things were made, ver. 3, and by whom all things are con- tinually supported, Col. i. 16, 17; Heb. i. 3, has way every where, is continually manifesting himself by his providence and by his grace, and yet the foolish heart of man regardeth it not! See the reason, chap. iii. 19. Verse 11. He came unto his own] Ta ιδια---ἰο those of his own family, city, country :—and his own people, οἱ ιδιοι---- εἶδ own citizens, brethren, subjects. The Septuagint, Josephus, and Arrian, use these words, τὰ da and οἱ ἐδίοι, in the different senses given them above. Received him ποῖ] Would not acknowledge him as the Messiah, nor believe in him for salvation. How very similar to this are the words of Creeshna, (an incarnation of the Supreme Being, according to the theology of the ancient Hindoos!) Addressing one of his disciples, he says: “The foolish, being unacquainted with my supreme and divine nature, as Lord of all things, despise me in this human form; trusting to the evil, diabolic, and deceitful principle within them. They are of vain hope, of vain endea- yours, of vain wisdom, and void of reason; whilst men of great minds, trusting to their divine natures, discover that I am before all things, and incorruptible, jand serve me with their hearts undiverted by other beings.” See Bhagvat Geeta, p. 79. To receive Christ is to acknowledge him as the 513 Christ’s incarnation and A. M. 4030 oie . :- an oe 12 But ° as many as received him, A.D.26to to them gave he ? power to become the sons of God, even to them that believe on his name ; 13 4 Which were born, not of blood, nor of ST. JOHN. reception in the world the will of the flesh, nor of the will 4; ΜΙ 1030 of man, but of God. A. Ὁ. 26 to 14 7" And the Word * was made —2-™_ ‘ flesh, and dwelt among us, (and ἃ we beheld his glory, the glory as of the only begotten of 9 Isa. ἵν]. 5; Rom. viii. 15; Gal. iii. 26; 2 Pet. 1. 4; 1 John 111. 1. ΡΟΥ, the right, or, privilege. 4 Chap. iii. 5 ; James i 18; 1 Pet. i. 23. τ Matthew i. 16, 20; Luke i. 31, 35; ii. 7; 1 Tim. iii. 1%, 5 Rom, i. 3; Gal. iv. 4—t Heb. ii. 11, 14, 16, 17. “Isa. xl. 5; Matt. xvii. 2; chap. 11. 11; xi. 40; 2 Pet. i. 17. promised Messiah; to believe in him as the victim that bears away the sin of the world; to obey his Gospel, and to become a partaker of his holiness, without which no man, on the Gospel plan, can ever see God. Verse 12. Gave he power] Ἐξουσιαν, Privilege, honour, dignity, or right. He who is made a child of God enjoys the greatest privilege which the Divine Being can confer on this side eternity. Those who ac- cept Jesus Christ, as he is offered to them in the Gospel, have, through his blood, a right to this sonship; for by that sacrifice this blessing was purchased ; and the ‘ullest promises of God confirm it to all who believe. And those who are engrafted in the heavenly family have the highest honour and dignity to which it is possible for a human soul to arrive. What an aston- ishing thought is this! The sinner, who was an heir to all God’s curses, has, through the sacrifice of Jesus, a claim on the mercy of the Most High, and a right to be saved! Even justice itself, on the ground of its holy and eternal nature, gives salvation to the vilest who take refuge in this atonement; for justice has nothing to grant, or Heaven to give, which the blood of the Son of God has not merited. Verse 13. Which were born, not of blood] Who were regenerated, οὐκ εξ αἱματων, not of bloods—the union of father and mother, or of a distinguished or illustrious ancestry ; for the Hebrew language makes use of the plural to point out the dignity or excellence of a thing: and probably by this the evangelist in- tended to show his countrymen, that having Abraham and Sarah for their parents would not entitle them to the blessings of the new covenant; as no man could lay claim to them, but in consequence of being born of God; therefore, neither the will of the flesh—any thing that the corrupt heart of man could purpose or determine in its own behalf ; nor the will of man—any thing that another may be disposed to do in our behalf, can avail here; this new birth must come through the wil of God—through his own unlimited power and boundless mercy, prescribing salvation by Christ Jesus alone. It has been already observed that the Jews required circumcision, baptism, and sacrifice, in order to make a proselyte. They allow that the Israelites had in Egypt cast off circumcision, and were conse- quently out of the covenant ; but at length they were circumcised, and they mingled the blood of cireumci- sion with the blood of the paschal lamb, and from this union of bloods they were again made the children of God. See Lightfoot. This was the only way by which the Jews could be made the sons of God ; but the evangelist shows them that, under the Gospel dis- pensation, no person could become a child of God, but ny being spiritually regenerated. 514 Verse 14. And the Word was made flesh] That very person who was in the beginning—who was with God—and who was God, ver. 1, in the fulness of time became flesh—became incarnated by the power of the Holy Ghost, in the womb of the virgin. Allowing this apostle to have written by Divine inspiration, is not this verse, taken in connection with ver. 1, an absolute and incontestable proof of the proper and eternal Godhead of Christ Jesus ? And dwelt among us| Kat ἐσκηνωσεν ev ἡμιν, Ana tabernacled among us: the human nature which he took of the virgin, being as the shrine, house, or tem- ple, in which his immaculate Deity condescended tc dwell. The word is probably an allusion to the Divine Shechinah in the Jewish temple; and as God has represented the whole Gospel dispensation by the types and ceremonies of the old coyenant, sc the Shechinah in the tabernacle and temple pointed out this manifestation of God in the flesh. The word is thus used by the Jewish writers: it signifies with them a manifestation of the Divine Shechinah. The original word, σκήνοω, from σκία, a shadow, signifies: 1. To build a booth, tent, or temporary hut, for present shelter or convenience ; and does not pro- perly signify a dasting habitation or dwelling place ; and is therefore fitly applied to the human nature of Christ, which, like the tabernacle of old, was to be here only for a temporary residence for the eternal Divinity. 2. It signifies to erect such a building as was used on festival occasions, when a man invited and enjoyed the company of his friends. To this meaning of the word, which is a common one in the best Greek writers, the evangelist might allude, to point out Christ’s associating his disciples with him- self; living, conversing, eating, and drinking with them: so that, while they had the fullest proof of his Divinity by the miracles which he wrought, they had the clearest evidence of his Awmanity, by his taber- nacling among, eating, drinking, and conversing with them. Concerning the various acceptations of the verb σκηνοώ, see Raphelius on this verse. The doctrine of vicarious sacrifice and the incarna- tion of the Deity have prevailed among the most ancient nations in the world, and even among those which were not favoured with the letter of Divine re- velation. The Hindoos believe that their god has already become mcarnate, not less than nine times, to save the wretched race of man. On this subject, Creeshna, an inearnation of the supreme God, according to the Hindoo theology, is represented in the Bhagval Geeta, as thus addressing one of his disciples: “ Although I am not in my nature subject to birth or decay, and am the Lord of all created beings, yet, having command over my € 33" 9) Johns testimony A.M. 4032. the Father,) ‘full of grace and An. Oven. truth 15 Ἵ Ὁ John bare witness of him, and cried, saying, This was he of whom I spake, * He that cometh after me is prefer- ¥ Colossians i. 19; u. 3, 9.——w Ver. 32; chap. 111. 32; v. 33. Matthew iii. 11; Mark i. 7; Luke iii. 16; verses 27, 30; chap. iii. 31. own nature, I am made evident by my own power; and, as often as there is a decline of virtue and an insurrection of vice and injustice in the world, I make myself evident; and thus I appear from age to age, for the preservation of the just, the destruction of the wicked, and the establishment of virtue.” Geela, pp. 51, 52. The following piece, already mentioned, Luke i. 68, translated from the Sanscreet, found on a stone, in a cave near the ancient city of Gya in the East Indies, is the most astonishing and important of any thing found out of the compass of the Sacred Writings, and a proper illustration of this text. “The Deity, who is the Lord, the possessor of all, APPEARED in this ocean of natural beings, at the begin- ning of the Kalee Yoog (the age of contention and baseness.) He who is omnipresent, and everlastingly to be contemplated, the Supreme Being, the eternal One, the Divinity worthy to be adored—appearep here, with a portion of his Divine NatuRE. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an INCARNATION of the Deity, and the Eternal One! Reverence be unto thee, O GOD! in the form of the God of merey! the dispeller of pain and TrouBLE, the Lord of aut things, the Deity who overcometh the sins of the Kalee Yoog, the guardian of the universe, the emblem of merey towards those who serve thee! (ὦ) Οὐ M! the possessor of all things, in VITAL FORM! Thou art (c) Brahma, (d) Veeshnoo, and (e) Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! And thus I adore thee! Reverence be unto the BESTOWER of SALVATION, and the ruler of the faculties! Reverence be unto thee, the DESTROYER of the EVIL SPIRIT! O Damordara, (f) show me favour! I adore thee who art celebrated by a thousand names, and under various forms, in the (a) Bood-dha. bef tl (b) ΟΜ. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters 4,6 6, which in composition coa- lesce, and make 6, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver, and the third for the Destroyer. It is the same among the Hindoos as py Yehovah is among the Hebrews. (c) Brahma, the Deity in his creative quality. (4) Veeshnoo. He who filleth all space: the Deity in his preserving quality. (e) Makesa. The Deity in his destroying quality. This is properly the Hindoo Trinity: for these three ames belong to the same God. See the notes to the Bhagvat Geeta. (f) Damordara, or Darmadévé, the Indian god of virtue. 1 The name of the Deity, as author of CHAP. 1. concerning Christ. red before me: ¥ for he was _ be- 4,4 fore me. An. Olymp. CCL 2 16 And of his 5 fulness have all we received, and grace for grace. 17 For *the law was given by Moses, but Υ Chap. viii. 58; Col. i. 17——* Chap. iii. 34; Eph. i. 6, 7,8; Col. i. 19; ii. 9, 10. a Exod. xx. 1, eet Deut. iv. 44, v. 1; Xxxili. 4. shape of Bood-dha, the God of mercy! tious, O most high God!” i. p. 284, 285. We beheld his glory] This refers to the transfigu- ration, at which John was present, in company with Peter and James. The glory as of the only begotten] That is, such a glory as became, or was proper to, the Son of God; for thus the particle ὡς should be here understood. There is also here an allusion to the manifestations οὐ God above the ark in the tabernacle: see Exod. xxv. 22; Num. vii. 89; and this connects itself with the first clause, he tabernacled, or fixed his tent among us. While God dwelt in the tabernacle, among the Jews, the priests saw his glory; and while Jesus dwelt among men his glory was manifested in his gracious words and miraculous acts. The only begotten of the Father] That is, the only person born of a woman, whose human nature never came by the ordinary way of generation; it being a mere creation in the womb of the virgin, by the energy of the Holy Ghost. Full of grace and truth.| Full of favour, kindness, and mercy to men; teaching the way to the kingdom of God, with all the simplicity, plainness, dignity, and energy of truth. Verse 15. Of him] The glorious personage before mentioned : John the Baptist, whose history was well known to the persons to whom this Gospel eame in the beginning, dare witness; and he cried,—being deeply convineed of the importance and truth of the subject, he delivered his testimony with the utmost zeal and earnestness,—saying, This is he of whom I spake, He that cometh after me—for I am no other than the voice of the erier in the wilderness, Isa. x]. 3, the forerunner of the Messiah. Was before me.| Speaking by the prophets, and warning your fathers to repent and return to God, as I now warn you; for he was before me—he was from eternity, and from him I have derived both my being and my ministry. Verse 16. This verse should be put in place of the Jifteenth, and the 15th inserted between the 18th and 19th, which appears to be its proper place: thus John’s testimony is properly connected. And of his fulness] Of the plenitude of his grace and mercy, by which he made an atonement for sin and of the plenitude of his wisdom and iruth, by which the mysteries of heaven have been revealed, and the science of eternal truth taught, we have all received: all we apostles have received grace or mercy to pardon our sins, and truth to enable us so to wrile and speak, concerning these things, that those who attend to our testimony shall be unerringly directed in the way of 515 Be propi- Asiatic Researches, vol. No man hath seen A.M. 4030. » 8 ‘AD 26, "grace and “ truth came by Jesus An. Olymp. Christ. 18 * No man hath seen God at any ST. JOHN. God at any tume Ὁ Romans iii. 24; v. 21; vi. 14. © Chap. viii. 32; xiv. 6. 4 Exod. xxxiii. 20; Deut. iv. 12; Matthew xi. 27; Luke x. 22; chap. vi. 46; 1 Tim. i. 17; vi. 16; 1 John iv. 12, 20.—* Ver. 14; chap. iil. 16, 18; 1 John iv. 9. salvation, and with us continue to receive grace upon grace, one blessing after another, till they are filled with all the fulness of God. I believe the above to be the meaning of the evangelist, and think it improper to distract the mind of the reader with the various translations and definitions which have been given of the phrase, grace for grace. It is only necessary to add, that John seems here to refer to the Gospel as succeeding the law: the law was certainly a dispen- sation both of grace and truth; for it pointed out the gracious design of God to save men by Christ Jesus ; and it was at least a most expressive and well-defined shadow of good things to come : but the Gospel, which had now taken place, introduced that plenitude of grace and truth to the whole world, which the law had only shadowed forth to the Jewish people, and which they imagined should have been restrained to themselves alone. In the most gracious economy of God, one dispensation of merey and truth is designed to make way for, and to be followed by, another and a greater: thus the law succeeded the patriarchal dispensation, and the Gospel the law; more and more of the plenitude of the grace of the Gospel becomes daily manifest to the genuine followers of Christ ; and, to those who are faithful unto death, a heaven full of eternal glory will soon succeed to the grace of the Gospel. To illustrate this point more fully, the following passage in Philo the Jew has been adduced: ‘God is always sparing of his first bless- ings or graces, (πρώτας yapitac,) and afterwards gives other graces upon them, (av7 ἐκείνων.) and a third sort upon the second, and always new ones upon old ones, sometimes of a different kind, and at other times of the same sort.” Vol. i. p. 254, ed. Mang. In the above passage the preposition ἀντί, for, is used thrice in the sense of ex, upon. To confirm the above interpretation Bp. Pearce produces the following quotations. Keclus. xxvi. 15: Xapic exe yapite γυνὴ αἰσχυντηρα---- Α modest woman is a grace upon a grace, i. e. a double grace or blessing. Euripides uses the very same phrase with John, where he makes Theocly- menus say to Helena, Xapic avte χαρίτος ελϑετω, May grace upon grace come to you! Helen y. 1250. ed. Barn. Verse 17. The law was given by Moses] Moses received the law from God, and through him it was given to the Jews, Acts vii. 38. But grace and truth) Which he had already men- tioned, and which were to be the subject of the book which he was now writing, came to all mankind through Jesus Christ, who is the mediator of the new covenant, as Moses was of the old: Heb. vill. 6; ix. 15; Gal. iii. 19. See a fine discourse on this text by Mr. Claude, “ Essay on the Composition of a Sermon,” vol. i. p. 119, &c. edit. Lond. 1788. The jaw of Moses, however excellent in itself, was little in comparison of the Gospel: as it proceeded 516 from the justice and holiness of God, and was intended to convict men of sin, that the way of the Gospel might be the better prepared, it was a law of rigour, condemnation, and death: Rom. iv. 15; 2 Cor. iii 7,8. It was a law of shadows, types, and figures: Heb. x. 1, and ineapable of expiating sin by its sacri- fices: Rom. viii. 3; Heb. vii. 18, 19; x. 1, J1. But Christ has brought that grace which is opposed to condemnation: Rom. v. 15, 20,21; viii. 1; Gal. iii. 10; and he is himself the spirit and substance of all those shadows: Col. ii. 19; Heb. x. 1. Jesus Christ.| Jesus the Curist, the Messiah, or anointed prophet, priest, and king, sent from heaven. To what has already been said on the important name Jesus, (See Matt. i. 21, and the places there referred to,) I shall add the following explanation, chiefly taken from Professor Schultens, who has given a better view of the ideal meaning of the root pw yashd, than any other divine or critic. He observes that this root, in its true foree, meaning and majesty, both in Hebrew and Arabic, includes the ideas of amplitude, expansion, and space, and should be translated, he was spacious—open—ample ; and, particularly, he possessed a spacious or extensive degree or rank: and is applied, 1, To a person pos- sessing abundance of riches. 2. To one possessing abundant power. 3. To one possessing abundant or extensive knowledge. 4. To one possessing abundance of happiness, beatitude, and glory. Hence we may learn the true meaning of Zech. ix. 9: Rejoice greatly, O daughter of Zion—behold, thy king cometh unto thee; he is sust, and having SALVATION :—jJw\1—he is possessed of all power to enrich, strengthen, teach, enlarge, and raise to glory and happiness, them who trust in him. Man by nature is in want and poverty : in abjectness and weakness: in darkness and igno- rance: in straits and captivity: in wretchedness and infamy. His Redeemer is called nw JESUS— he who looses, enlarges, and endows with salvation. 1. He enriches man’s poverty: 2. strengthens his weakness: 3. teaches his ignorance: 4. brings him out of straits and difficulties: and 5. raises him to happiness, beatitude, and glory. And the aggregate of these is sanvaTion. Hence that saying, Mis name shall be called Jesus: for he shall save his people from their sins. See Schuliens Origines Hebrew, p. 15. Verse 18. No man hath seen God at any time] Moses and others heard his voice, and saw the cloud and the fire, which were the symbols of his presence ; but such a manifestation of God as had now taken place, in the person of Jesus Christ, had never before been exhibited to the world. It is likely that the word seen, here, is put for known, as in chap. ii. 32; 1 John iii. 2, 6, and 3d Epist. ver. 11; and this sense the latter clause of the verse seems to require :—No man, how highly soever favoured, hath fully known The testimony of John to A 19 4 And this is ‘ the record of An. Olymp. John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? 20 And 5 he confessed, and denied not; but cenfessed, I am not the Christ. 21 And they asked him, What then? Art thou ἃ Elias? And he saith, Iam not. Art thou ‘ that * prophet? And he answered, No. 22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? fChap. v. 33.——* Luke iii. 15; chap. iii. 28; Acts xiii. 25. h Mal. iv. 5; Matt. xvii. 10. 1 Deut. xviii. 15, 18. God, at any time, in any nation or age; the only be- gotten Son, (see on verse 14,) who ts in the bosom of the Father, who was intimately acquainted with all the counsels of the Most High, he hath declared him, ἐξηγήσατο, hath announced the Divine oracles unto men; for in this sense the word is used by the best Greek writers. See Kypke in loco. Lying in the bosom, is spoken of in reference to the Asiatic custom of reclining while at meals ; the person who was next the other was said to he in his bosom ; and he who had this place in reference to the master of the feast was supposed to share his peculiar regards, and to be in a state of the utmost favour and intimacy with him. Verse 19. And this is the record of John] He per- sisted in this assertion, testifying to the Jews that this Jesus was THE CurisT. Verse 20. He confessed, and denied not; but con- fessed| A common mode of Jewish phraseology. John renounces himself, that Jesus may be all in all. Though God had highly honoured him, and favoured him with peculiar influence in the discharge of his work, yet he considered he had nothing but what he had received, and therefore, giving all praise to his benefactor, takes care to direct the attention of the people to him alone from whom he had received his mercies. He who makes use of God’s gifts to feed and strengthen his pride and vanity will be sure to be stripped of the goods wherein he trusts, and fall down into the condemnation of the devil. We have nothing but what we have received; we deserve nothing of what we possess; and it is only God’s infinite mercy which keeps us in the possession of the blessings which we now enjoy. Verse 21. Art thou Elias 2| The scribes themselves had taught that Elijah was to come before the Messiah. See Matt. xvii. 10; and this belief of theirs they sup- perted by a literal construction of Mal. iv. 5. Ast thou that prophet ἢ The prophet spoken of by Moses, Deut. xviii. 15, 18. This text they had also misunderstood : for the prophet or teacher promised by Moses was no other than the Messiah himself. See Acts iii. 22. But the Jews had a tradition that Jere- miah was to return to life, and restore the pot of manna, the ark of the covenant, &c., which he had hidden that 1 CHAP. I. the priests and Levites 23 'He said, 1 am the voice of 4,M, 4030. one crying in the wilderness, Make An. ἜΡΩΣ ΟΟΙ.2. straight the way of the Lord, as ™ said the prophet Esaias. 24 And they which were sent were of the Pharisees. 25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? 26 John answered them, saying, " I baptize with water: ° but there standeth one among you, whom ye know not; * Or a prophet.— Matt. iii. 3 ; wees 3; Luke iii. 4; uae iii. 28.——™ Isa. xl. 3. 2 Matt. iii. 11.» Mal. iii. the Babylonians might not get therm. Besides this, they had a general expectation that all the prophets should come to life in the days of the Messiah. I am not.| Iam not the prophet which you ex- pect, nor Elijah: though he was the Elijah that was to come; for in the spirit and power of that eminent prophet he came, proclaiming the necessity of refor- mation in Israel. See Matt. xi. 14; xvii. 10-13. Verse 22. That we may give an answer to them that sent us.] These Pharisees were probably a deputation from the grand Sanhedrin; the members of which, hearing of the success of the Baptist’s preaching, were puzzled to know what to make of him, and seriously desired to hear from himself what he pro- fessed to be. Verse 23. Iam the voice of one crying] See the notes on Matt. 111. 3; Mark i. 4, 5. Verse 25. Why baplizest thou then?] Baptism was a very common ceremony among the Jews, who never received a proselyte into the full enjoyinent of a Jew’s privileges, till he was both baptized and cireum- cised. But such baptisms were never performed except by an ordinance of the Sanhedrin, or in the presence of three magistrates: besides, they never baptized any Jew or Jewess, nor even those who were the children of their proselytes ; for, as all these were considered as born in the covenant, they had no need of baptism, which was used only as an introductory rite. Now, as John had, in this respect, altered the common custom so very essentially, admitting to his baptism the Jews in general, the Sanhedrin took it for cranted that no man had authority to make such changes, unless especially commissioned from on high ; and that only the prophet, or Elijah, or the Messiah himself, could have authority to act as John did. See the ob- servations at the conclusion of Mark. Verse 26. I baptize with waler] See on Mark i. 8. T use the common forin, though I direct the baptized to a different end, viz. that they shall repent of their sins, and believe in the Messiah. There standeth one among you] That is, the person whose forerunner I am is now dwelling in the land of Judea, and will shortly make his appearance among you. Christ was not present when John spoke thus, as may be seen from ver. 29. 517 John announces Jesus A.M. 4030. 97 p ΤῊ τῇ M1030, ΟἿ He it is, who coming after An. Olymp. me is preferred before me, whose _ CCl? shoe’s latchet I am not worthy to unloose. 28 These things were done %in Bethabara beyond Jordan, where John was baptizing. 29 § The next day John seeth Jesus com- mg unto him, and saith, Behold the Lamb of God, * which t taketh away the sin of the world. 30 "This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. 31 And I knew him not : but that he should P Ver. 15, 30; Acts xix. 4. 4 Judges vii. 24; chap. x. 40. τ Exod. xii. 3; Isa. lili. 7; ver. 36; Acts viii. 32; 1 Pet. i. 19; Rev. v. 6, &c.— Isa. 111. 11; 1 Cor. xv. 3; Gal. i.4; Heb. i. 3; ii. 17; ix. 28; 1 Pet. ii. 24; iti. 18; 1 John ii. 2; iii. 5; ST. JOHN as the Lamb of God. be made manifest to Israel, * there- 4, M4020. fore am I come baptizing with An. Olymp. water. Ἐπ ον ονς 32 ~ And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit de- scending, and remaining on him, * the same is he which baptizeth with the Holy Ghost. 34 And I saw, and bare record that this is the Son of God. iv. 10; Rev. i. 5——* Or, beareth. 4 Ver. 15, 27. ¥ Mal. ii. 1; Matt. iii. 6; Luke i. 17, 76, 77; iii. 3, 4. Ww Matt. 11]. 16; Mark i. 10; Luke iii. 22; chap. v. 32. x Matt. iii. 11; Acts 1.5; 11.4; x. 44; xix. 6. Verse 27. Is preferred before me] ‘Oc ἐμπροσθεν pov yeyover, Who was before me. This clause is wanting in BC*L, four others, the Coptic, Aithiopic, Slavonic, and two copies of the Jala, and in some of the primi- tive fathers. Griesbach has left it out of the text. Tt is likely that it was omitted by the above, because it was found in verses 15 and 30. At the end of this verse, EG, and ten others, with some copies of the Slavonic, add, He shall baptize you with the Holy Ghost and with fire. Verse 28. These things were done in Bethabara| It is very probable that the word Bethany should be inserted here, instead of Bethabara. ‘This reading, in the judgment of the best critics, is the genuine one. The following are the authorities by which it is sup- ported: ABCEGHLMSX, BV, of Matthai, upwards of a hundred others, Syriac, Armenian, Persic, Coptic, Slavonic, Vulgate, Saxon, and all the [tala, with some of the most eminent of the primitive fathers, before the time of Origen, who is supposed to have first changed the reading. Bethabara signifies literally the house of passage, and is thought to be the place where the Israelites passed the river Jordan under Joshua. There was a place called Bethany, about two miles from Jeru- salem, at the foot of the mount of Olives. But there was another of the same name, beyond Jordan, in the tribe of Reuben. It was probably of this that the evangelist speaks; and Origen, not knowing of this second Bethany, altered the reading to Bethabara. See Rosenmiiller. Verse 29. The next day] The day after that on which the Jews had been with John, ver. 19. Behold the Lamb of God, &e.| This was said in allusion to what was spoken Isa. lili. 7. Jesus was the true Lamb or Sacrifice required and appointed by God, of which those offered daily in the tabernacle and temple, Exod. xxix. 38, 39, and especially the paschal lamb, were only the types and representatives. See Exod. xii. 4,5; 1 Cor. νυ. 7. The continual morning and evening sacrifice of a lamb, under the Jewish law, was intended to point out the continual efficacy of the blood of atonement: for even at the throne of God Jesus Christ is ever represented as a 518 lamb newly slain, Rev. v. 6. But John, pointing to Christ, calls him emphatically, the Lamb of God :—all the lambs which had been hitherto offered had been furnished by men: this was provided by GOD, as the only sufficient and ayailable sacrifice for the sin of the world. In three essential respects, this lamb differed from those by which it was represented. 1st. It was the Lamb of God; the most excellent, and the most available. 2nd. It made an atonement for sin: it carried sin away in reality, the others only representa- tively. 3rd. It carried away the sim of the worup, whereas the other was offered only on behalf of the Jewish people. In Yalcut Rubeni, fol. 30, it is said, “The Messiah shall bear the sins of the Israelites.” But this salvation was now to be extended to the whole world. Verse 31. And I knew him not, &e.] John did noi know our Lord personally, and perhaps had never seen him, at the time he spoke the words in ver. 15. Nor is it any wonder that the Baptist should have been un- acquainted with Christ, as he had spent thirty years in the hill country of Hebron, and our Lord remained in a state of great privacy in the obscure city of Naza- reth, in the extreme borders of Galilee. But that he should be made manifest to Israel] One design of my publicly baptizing was, that he, coming to my baptism, should be shown to be what he is, by some extraordinary sign from heaven. Verse 32. 7 saw the Spirit descending, δε. See the notes on Matt. in. 16, 17. Verse 33. He that sent me—said unto me] From this we may clearly perceive that John had a most in- timate acquaintance with the Divine Being ; and re- ceived not only his call and mission at first, but every subsequent direction, by immediate, unequivocal inspi- ration. Who is fit to proclaim Jesus, but he who has continual intercourse with God; who is constantly re- ceiving light and life from Christ their fountain; who bears a steady, uniform testimony to Jesus, even in the presence of his enemies ; and who at all times abases himself, that Jesus alone may be magnified! Reformation of manners, and salvation of souls, will ac- company sucha person’s labours whithersoever he goeth 1 Two of John’s disciples gc i 35 Ἵ Again, the next day after, An. Olymp. John stood, and two of his disciples ; 36 And looking upon Jesus as he walked, he saith, Υ Behold the Lamb of God! 37 And the two disciples heard him speak, and they followed Jesus. 38 Then Jesus turned, and saw them fol- lowing, and saith.unto them, What seek ye? They said unto him, Rabbi, (which is to say, y Verse 29. Or, abidest Verse 35. ver. 29. Two of his disciples} One of them was Andrew, ver. 40, and it is very likely that John himself was the other ; in every thing in which he might receive honour he studiously endeavours to conceal his own name. Verse 36. And looking upon Jesus] Attentively beholding, ἐμβλεψας, from ev, into, and βλέπω, to look —to view with steadfastness and attention. He who desires to discover the glories and excellencies of this Lamb of God, must ‘hus look onhim. At first sight, he appears only as a man among men. and as dying in testimony to the truth, as many others have died. But, on a more attentive consideration, he appears to be no 1655 than God manifest in the flesh, and, by his death, making an atonement for the sin of the world. Behold the Lamb of God! By this the Baptist de- signed to direct the attention of his own disciples to Jesus, not only as the great sacrifice for the sin of the world, but also as the complete teacher of heayenly truth. Verse 37. And the two disciples heard him] And they perfectly understood their master’s meaning ; in consequence of which, they followed Jesus. Happy they who, on hearing of the salvation of Christ, imme- diately attach themselves to its author! Delays are always dangerous; and, in this case, often fatal. Reader! hast thou ever had Christ as a sacrifice for thy sin pointed out unto thee? If so, hast thou followed him? If not, thou art not in the way to the kingdom of God. Lose not another moment! Eternity is at hand! and thou art not prepared to meet thy God. Pray that he may alarm thy conscience, and stir up thy soul to seek till thou have found. Verse 38. What seek ye 3] These disciples might have felt some embarrassment in addressing our bless- ed Lord, after hearing the character which the Baptist gave of him; to remove or prevent this, he graciously accosts them, and gives them an opportunity of ex- plaining themselves to him. Such questions, we may conceive, the blessed Jesus still puts to those who in simplicity of heart desire an acquaintance with him. A question of this nature we may profitably ask our- selves: What seek ye? In this place? In the com- pany you frequent? In the conversation you engage in? In the affairs with which you are occupied? In the works which you perform? Do you seek the hu- miliation, illumination, justification, edification, or sanc- tification of your soul? The edification of your neigh- 1 The next day] After that mentioned CHAP. I. follow Jesus being interpreted, Master,) where 4,403 z dwellest thou? 39 He saith unto them, Come and see. ‘They came and saw where he dwelt, and abode with him that day: for it was * about the tenth hour. 40 One of the two which heard John speak, and followed him, was ἢ Andrew, Simon Pe- ter’s brother. An. Olymy Ἃ CCI. 2. Ξ a That was two hours before night.——» Matt. iv. 18. bour? The good of the Church of Christ? Or, The glory of God? Questions of this nature often put to our hearts, in the fear of God, would induce us to do many things which we now leave undone , and to leave undone many things which we now perform. Rabbi] Teacher. Behold the modesty of these dis- ciples—we wish to be scholars, we are ignorani—we desire to be taught; we believe thou art a teacher come from God. Where dwellest thou 3] That we may come and re- ceive thy instructions. Verse 39. Come and see.] If those who know not the salvation of God would come at the command of Christ, they should soon see that with him is the foun- tain of life, and in his light they should see light. Rea- der, if thou art seriously inquiring where Christ dwelleth, take the following for answer: He dwells not in the tumult of worldly affairs, nor in profane assemblies, nor in worldly pleasures, nor in the place where drunkards proclaim their shame, nor in carelessness and indolence. But he is found in his temple, where- ever two or three are gathered together in his name, in secret prayer, in self-denial, in fasting, in self-exami- nation. He also dwells in the humble, contrite spirit, in the spirit of faith, of love, of forgiveness, of univer- sal obedience ; in a word, he dwells in the heaven of heavens, whither he graciously purposes to bring thee, if thou wilt come and learn of him, and receive the sal- vation which he has bought for thee by his own blood. The tenth hour| Generally supposed to be about what we call four o'clock in the afternoon. Ac- cording to chap. xi. 9, the Jews reckoned twelve hours in the day ; and of course each hour of the day, thus reckoned, must have been something longer or shorter, according to the different times of the year in that eli- mate. The sixth hour with them answered to our twelve o’clock, as appears from what Josephus says in his life, chap. liv. That on the Sabbath day it was the rule for the Jews to go to dinner at the sixth hour, (éxty dpa.) The Romans had the same way of reck- oning twelve hours in each of their days. Hence what we meet with in Hor. lib. ii. sat. vi. 1. 34: ante se- cundam signifies, as we should express it, before eight o’clock. And when, in lib. i. sat. vi. 1. 122, he says ad quartam jaceo, he means that he lay in bed “ll ten o'clock. See Bishop Pearce on this place. Dr. Macknight, however, is of opinion that the evangelist is to be understood as speaking of the Roman hour which was ten o’clock in the morning; and, as the evangelist remarks, they abode with him that day 519 The call of Peter, A.M. 4030. 41 He first findeth his own bro- An. alemp. ther Simon, and saith unto him, ‘“ We have found the Messias, which is, being interpreted, ° the Christ. 42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Si- mon, the son of Jona: ‘thou shalt be called Cephas, which is by interpretation, * A stone. 43 |The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. ST. JOHN. Philip, and Nathanael 44 Now ‘Philip was of Beth. 4,M, 4030 saida, the city of Andrew and An. Olymp. Peter. ΗΚ. ΔῊ 45 Philip findeth ¢ Nathanael, and saith unto him, We have found him of whom «Moses in the law, and the ' prophets did write, Jesus ‘of Nazareth, the son of Joseph. > 46 And Nathanael said unto him, ! Can there any good thing come out of Nazareth? Phi lip saith unto him, Come and see. © Or, the anointed.——* Matt. xvi. 18.——® Or, Peter. £ Ch. xii. 21. s Chap. xxi. 2. Genesis ill. 15; xlix. 10; Deut. xviii. 18; see on Luke xxiv. 27. M iTsaiah iv. 2; vii. 14; ix. 6; lili. 2; Mic. v. 2; Zech. vi. 12; ix. 9; see more on Luke xxiv. 27. « Matthew ii. 23; Luke ii. 4.—! Chap. vii. 41, 42, 52. it implies that there was a considerable portion of time spent with our Lord, in which, by his conversation, he removed all their scruples, and convinced them that he was the Messiah. But, had it been the Jewish tenth hour, it would have been useless to remark their abid- ing with him that day, as there were only two hours of it still remaining. Harmony, vol. i. p. 52. Verse 41. Findeth his own brother Simon] Every discovery of the Gospel of the Son of God produces benevolence, and leads those to whom it is made to communicate it to others. Those who find Jesus find in him a treasure of wisdom and knowledge, through which they may not only become rich themselves, but be instruments, in the hand of God, of enriching others. These disciples, having tasted the good word of Christ, were not willing to eat their bread alone, but went and invited others to partake with them. Thus the know- ledge of Christ became diffused—one invited another to come and see: Jesus received all, and the number of disciples was increased, and the attentive hearers were innumerable. Every man who has been brought to an acquaintance with God should endeavour to bring, at least, another with him ; and his first attention should be fixed upon those of his own household. Verse 42. Cephas, which is by interpretation, A stone.| Ulerpoc signifies a stone, or fragment of a rock. The reason why this name was given to Simon, who was ever afterwards called Peter, may be seen in the notes on Matt. xvi. 18, 19, and particularly in Luke, at the end of chap. ix. Verse 43. Philip] This apostle was a native of Bethsaida in Galilee. Eusebius says he was a mar- nied man, and had several daughters. Clemens Alev- andrinus mentions it as a thing universally acknow- ledged that it was this apostle who, when commanded Sy our Lord to follow him, said, Let me first go and bury my father, Matt. viii. 21,22. Theodoret says he preached in the two Phrygias; and Eusebius says he was buried in Phrygia Pacatiana. He must not be con- founded with Philip the deacon, spoken of Acts vi. 5. Verse 45. Nathanael] This apostle is supposed to be the same with Bartholomew, which is very likely, for these reasons: 1. That the evangelists who men- tion Bartholomew say nothing of Nathanael; and that St. John, who speaks of Nathanael, says nothing of Bartholomew. 520 2. No notice is taken any where | of Bartholomew’s vocation, unless his and that of Nae thanael mentioned here be the same. 3. The name of Bartholomew is not a proper name ; it signifies the son of Ptolomy ; and Nathanael might have been his own name. 4. St. John seems to rank Nathanael with the apostles, when he says that Peter and Tho- mas, the two sons of Zebedee, Nathanael, and two other disciples, being gone a fishing, Jesus showed himself to them, John xxi. 2—4. Moses in the law] See Gen iii. 15; xxii. 18 ; xlix, 10; Deut. xviii. 18. And the prophets] See Isa. iv. 2; vil. 14; ix. 5; xl. 10; lit. 1, &e.; Jer: xxii. 55 xxi. 14) 155 Ezek. xxxiv. 23; xxxvii. 24; Dan. ix. 24; Mic. Ve WiZechwavis 2's τ Ὁ. ἘΠῚ Of Verse 46. Can there any good thing come oul of Nazareth®) Bp. Pearce supposes that the τὶ aya¥ov of the evangelist has some particular foree in it : for, in Jer. xxxiii. 14, God says, I will perform ‘hat good thing which I promised, &c.; and this, in ver. 15, is explained to mean, his causing the branch ef right- eousness (i.e. the Messiah) to grow up unto David, from whom Jesus was descended: in this view, Na- thanael’s question seems to imply, that not Nazareth, but Bethlehem, was to be the birth-place of the Mes- siah, according to what the chief priests and scribes had determined, Matt. ii. 4, 5, 6. If this conjecture be not thought solid, we may suppose that Nazareth, at this time, was become so abandoned that no good could be expected from any of those who dwelt in it, and that its wickedness had passed into a proverb : Can any thing good be found in Nazareth? Or, that the question is illiberal, and full of national prejudice. Come and see.| He who candidly examines the evi- dences of the religion of Christ will infallibly become a believer. No history ever published among men has so many external and internal proofs of authenticity as this has. A man should judge of nothing by first appearances, or human prejudices. Who are they who cry out, The Bible is a fable? Those who have never read it, or read it only with the fixed purpose to gain- say it. I once met with a person who professed to disbelieve every tittle of the New Testament, a chap- ter of which, he acknowledged, he had never read.— Τ asked him, had he ever read the Old? He answered, No And yet this man had the assurance to reject 1 Remarkable conversation A.M. 4030. 47 Jesus saw Nathanael coming An. Olymp. to him, and saith of him, Be- ἃ hold ™ an Israelite indeed, in whom is no guile! 48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. 49 Nathanael answered and saith unto him, m Psa. xxxii. 2; lxxiii. 1; chap. viii. 39; Rom. ii. 28, 29; ix. 6. Ὁ Matt. xiv. 33. the whole as animposture! God has mercy on those whose ignorance leads them to form prejudices against the truth; but he confounds those who take them up through envy and malice, and endeavour to communi- cate them to others. Verse 47. Behold an Israelite indeed] A worthy descendant of the patriarch Jacob, who not only pro- fesses to believe in Israel’s God, but who worships him in sincerity and truth, according to his light. In whomis no guile!] Deceitfulness ever has been, and still is, the deeply marked characteristic of the Jewish people. To find a man, living in the midst of so much corruption, walking in uprightness before his Maker, was a subject worthy the attention of God him- self. Behold this man! and, while you see and ad- mire, imitate his conduct. Verse 48. Whence knowest thou me2} He was not yet acquainted with the divinity of Christ, could not conceive that he could search his heart, and there- fore asks how he could acquire this knowledge of him, or who had given him that character. It is the com- fort of the sincere and upright, that God knows their hearts ; and it should be the terror of the deceitful and of the hypocrite, that their false dealing is ever noticed by the all-seeing eye of God. Under the fig tree] Probably engaged in prayer with God, for the speedy appearing of the salvation of Israel; and the shade of this fig tree was perhaps the ordinary place of retreat for this upright man. It is not a fig tree, but τὴν συκην, THE fig tree, one par- ticularly distinguished from the others. There are many proofs that the Jewish rabbins chose the shade of trees, and particularly the fig /ree, to sit and study under. See many examples in Schoetigen. How true is the saying, The eyes of the Lord are through all the earth, beholding the evil and the good! Where- soever we are, whatsoever we are about, may a deep conviction of this truth rest upon our hearts, Thou God seest ME! Verse 49. Rabbi] That is, Teacher! and so this word should be translated. Thou art the Son of God] ‘The promised Messiah. Thou art the King of Israel.| The real descend- ant of David, who art to sit on that spiritual throne of which the throne of David was the type. Verse 50. Because I said—I saw thee, &c.] As thou hast credited my Divine mission on this simple proof, that [ saw thee when and where no human eye, 1 CHAP. I. between Jesus and Nathanael. Rabbi, "thou art the Son of God; A thou art ° the King of Israel. An. Olymp. 50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree believest thou? thou shalt see greater things than these. 51 And he saith unto him, Verily, verily, + say unto you, ? Hereafter ye shall see heaven open, and the angels of God ascending and de- scending upon the Son of man. © Matt. xxi.5; xxvii. 11,42; ch. xviii. 37; xix. 3.—? Gen. xxviii. 12; Matt. iv. 11; Luke ii. 9,13; xxii. 43; xxiv.4; Acts i. 10, placed where mine was, could see thee, thy faith shall not rest merely upon this, for thow shalt see greater things than these—more numerous and express proofs of my eternal power and Godhead. Verse 51. Verily, verily] Amen, amen. The dou- bling of this word probably came from this cireum- stance : that it was written both in Hebrew js and in Greek μην, signifying, it is true. Heaven open] This seems to be a figurative ex- pression: 1. Christ may be understood by this saying to mean, that a clear and abundant revelation of God’s will should be now made unto men; that heaven itself should be /aid as it were open, and all the mysteries which had been shut up and hidden in it from eternity, relative to the salvation and glorification of man, sheuld be now fully revealed. 2. That by the angels of Ged ascending and descending, is to be understood, that a perpetual intercourse should now be opened between heaven and earth, through the medium of Christ, who was God manifested in the flesh. Our blessed Lord is represented in his mediatorial capacity as the am- bassador of God to men; and the angels ascending and descending upon the Son of man, is a metaphor taken from the custom of despatching couriers or mes- sengers from the prince to his ambassador in a foreign court, and from the ambassador back: to the prince.— This metaphor will receive considerable light when compared with 2 Cor. y. 19, 20: God was in Christ reconciling the world unto himself :—We are ambassa- dors for Christ, as though God did beseech you by us, we pray you in Christ’s stead to be reconciled to God. The whole concerns of human salvation shall be car- ried on, from henceforth, through the Son of man; and an incessant intercourse be established between heaven and earth. Some have illustrated this passage by the account of Jacob’s vision, Gen. xxviii. 12.— But though that vision may intimate that God had established at that time a communication between hea- ven and earth, through the medium of angels, yet it does not appear that our Lord’s saying here has any reference to it; but that it should be understood as stated above. What a glorious view does this give us of the Gos- pel dispensation! It is heaven opened to earth; and heaven opened on earth. The Church militant and the Church triumphant become one, and the whole heavenly family, in both, see and adore their common Lord. Neither the world nor the Church is left to the 521 Various testimomes concerning caprices of time or chance. The Son of man governs as he upholds 811. Wherever we are praying, study- ing, hearing, meditating, his gracious eye is upon us. He notes our wants, our weakness, and our petitions ; and his eye affects his heart. Let us be without guile, deeply, habitually sincere, serious, and upright; and then we may rest assured, that not only the eye, but the hand, of our Lord shall be ever upon us for good. Happy the man whose heart can rejoice in the reflec- tion, Thou God seest me! 1. TESTIMONIES CONCERNING THE LOGOS, OR WORD OF GOD; From the Chaldee Targums. The person here styled the Logos is ealled M17 935 debar yehovah, the Word of Jehovah, Gen. xv. 1, 4; 1 Sam. iii. 7, 21; xv. 10; 1 Kings xiii. 9, 17; xix. 9,15; Psa. evil. 20; and the Targums, or Chaldee paraphrases, frequently substitute “7 S11) meymra d’yay, the word of the Lord, for 717 Jehovah him- self. Thus the Jerusalem Targum in Gen. iii. 22, and both that and the Targum of Jonathan ben Uzziel, in Gen. xix. 24. And Onkelos, on Gen. iil. 8, for the voice of the Lord God, has, the voice of the worv of the Lord. he Jerusalem Targum on Gen. i. 27, for, And God created man, has, The worn of Jehovah created, &c. Compare Targum Jonathan, on Isa. xlv. 12; xlvili. 13; Jer. xxvii. 5. And on Gen. xxii. 14, that of Jerusalem says, Abraham invoked, δα 22 DW2 πὶ beshem meynra d’yay, in the name of the worp of the Lord, and said, rHou art Jehovah. So Onkelos, Gen. xxviil. 20, 21, If the worp of Jehovah will be my help—then the worn of Jehovah shall be my God. See Parkhurst under the word AOTOS. After a serious reading of the Targums, it seems to me evident that the Chaldee term 71° meymra, or worpD, is taken personally, in a multitude of places in them. When Jonathan ben Uzziel speaks of the Su- preme Being as doing or saying any thing, he gene- rally represents him as performing the whole by this Meymra, or Worn, which he considers, not as a speech or word spoken, but as a person distinct from the Most High, and to whom he attributes all the operations of the Deity. To attempt to give the word any other meaning than this, in various places throughout the Targums, would, in my opinion, be flat opposition to every rule of construction; though, like the Greek word λόγος, it has other acceptations in certain places. See Lightfoot. 2. Testimonies concerning the personality, attri- butes, and influence of the Worp of Gop, taken from the Zend Avesta, and other writings attributed to Zoroaster. 6 “ Let thy terrible worp which I pronounce, Ὁ Or- musd! elevate itself on high. May it be great before thee, and satisfy my desires!” Zrnp Avesta, vol. i. Vendidad Sadeé, p. 104. Zoroaster consulted Ormusd, and spoke thus to him: “Ὁ Ormusd, absorbed in excellence, just Judge of the world, pure, who existest by thy own power, what is that great worp given by God, that living and power- ful worp, O Ormusd, tell me plainly, which existed 522 ST. JOHN. the Logos, or Word of God. before the heavens, before the water, before the earth, before the flocks, before the fire, the cu1np of OrmusD, before men, before the whole race of existing beings, before all the benefits, and before all the pure germs given by Ormusd?”’ Ormusd replied : ‘“ Pronounce that great worp well, that worp which existed before heaven was made, before the water, before the earth, before brute animals, before men, and before the holy angels (amschaspands.) 1 pronounced that word with majesty, and all the pure beings which are, and which have been, and which shall be, were formed. I con. tinue to pronounce it in its utmost extent, and abun- dance is multiplied.” Ibid. p. 138, 139. “ By his original worp, Ormusd created the world and vanquished Ahriman, the genius of evil.” Ibid. p- 140, not. 1. “The saints in heaven and earth pronounce the sacred worp :—under the character of Honover (i. e. pure desire) it is worshipped.” Ibid. 141. “ Ormusd, together with the luminous and excellent worpD, is invoked, to defend the true worshipper from the oppression of evil spirits.” Ibid. p. 174. “Man is healed by the supreme word.” 324. ‘¢ By this worp all defiled places are rendered pure : fire, water, earth, trees, flocks, men, women, stars, moon, sun, and the primeval light, with all the bless- ings given by Ormusd, are purified by it.” Ibid p- 368. The word of Ormusd is termed, “ Ezem baté, I Am ;” and is represented as “ putting every thing in a safe state—as the author of abundance; the source of all productions ; the holy, pure, precious, and desirable word, which watches over all the creation.” Ibid Jescht Rashne Rast. vol. ii. p. 239. It is called, “ The excellent, elevated, and victo- rious word: the source of light ; the principle of action, which smites and triumphs; which gives health ; dis- comfits wicked men and spirits; which exists through all the world, destroying the evil, and fulfilling the desires of the good.” Ibid. Jescht of Ormusd, vol. li. p. 145.. The Word is invoked as—*‘ The pure word—the most pure word: the strong—the most strong: the extended and ancient—the most extended and the most ancient: the victorious—the most victorious. the salutary—the most salutary: which gives health —is the abundant source of health, and cures wounds and diseases of all kinds.” Tbid. Jescht of Ardebe- hesht, vol. ii. p. 157. It is termed, “ The creator, or creating principle.” Ibid. Jescht of Farvardin, vol. ii. p. 252. ** Prayer is made to the soul of the excellent worp, the body of which is supremely luminous.” Thbid. p. 262. “Through the wnole government of Ormusd, men are commanded to invoke that most pure and excellent worp.” Ibid. p. 264. That the word, in the above places, does not mean the sacred books of the Parsees, it is expressly said, that— The law of the Mazdejesnans (the disciples of Zoroaster) comes from this superexcellent Word.” Ibid. Si-Rouzé ; Mansrespand, p. 323, 354. “The law is the body under which the primitive 1 Ibid. p. Various testimonies concerni ng worp, which created the world, is manifested. The primitive worp therefore is worshipped in reading and reverencing that Jaw; and the effects produced in the soul by it are no less than a new creation, in some sort similar to that which this omnific Word formed in the beginning.” Ibid. vol. ii. p. 595. “The worn proceeds from the first principle, time without bounds, i. e. eternity: it is before all created beings, and by it all the creation of God has been formed.” Ibid. vol. ii. p. 592. T find a word of the same import, used in exactly the same sense, in the Zend Avesta, attributed to the ancient Persian lawgiver, Zoroas/er. One might suppose that Mohammed had the first chapter of St. John’s Gospel in his eye when he wrote ver. 33, of Surat xix., of his Koran :— at N55 ape οὐ as DUS Zalyka Isa thbno Mareema Kawlolhokki, This is Jesus the Son of Mary, the worn of TRvTH.—Some may understand the Arabic differently: This is a true word, that Jesus is the son of Mary. 3. TESTIMONIES CONCERNING THE LOGOS, OR WORD OF GOD; From Philo Judeus. After I had begun my collections from Philo Judx- us relative to the Logos, I casually met with a work of the late very learned Mr. Jacob Bryant, entitled, The sentiments of Philo Judeus concerning the AO- TOS, or WORD of GOD. 8vo. Cambridge, 1797. From this valuable tract I shall make a few extracts, and beg leave to refer the reader to the pamphlet itself. “Philo Judeus speaks at large, in many places, of the word of God, the second person, which he mentions as (Sevrepoc Oeoc) the second divinity, the great cause of all things, and styles him, as Plato, as well as the Jews had done before, the Locos. Of the Divine Lo- gos, or Word, he speaks in many places, and maintains at large the divinity of the second person, and describes his attributes in a very precise and copious manner, styling him: mpwrov) Λογος, the second Deity, who is the Word of he Supreme God; ὃ Πρωτογονον vior, his first begot- ten Son; ©Etkwv Ocov, the Image of God; and ἃ Moin» τῆς tepac ἀγελης, The shepherd of his holy flock. In his treatise upon Creation, he speaks of the Worn, as © the Divine operator, by whom all things were disposed ; and mentions him as fsuperior to the angels and all created beings, and the image and likeness of God, and says that this image of the true God was es- teemed the same as God—% ὡς avrov (Θεον) κατανοου- σι. % This LOGOS, the Worv of Gon, says he, is superior to all the world, and more ancient ; being the vroaucter of all that was produced. ‘The eternal Word of the everlasting God is the sure and fixed ἃ tov devtepov Θεὸν ὃς ecw exetvov (θεου *Philo, Fragm. vol. ii. p. 625. De Agricult. vol. i. p. 303 © De Mundi Opif. vol. i. p. 6. 4 De Agricult. vol. i. p. 308. © De Mundi Opif. vol. i. p. 4. ‘De Pro. fugis. vol. i, p. 561. & De Somaniis, vol. i. p. 656. ἡ De Leg. Alleg. vol. i. p. 121. ‘De Plantatione. Naé, vol. i. p- 331. 1 CHAP. I. the Logos, οἱ Word of God Soundation, uponwiich all things depend. Hementions man as inneed of redemption, and says, What intelligent person, who views mankind engaged in unworthy and wicked pursuits, but * must be grieved to the heart, and call upon that only Saviour God, that these crimes may be extenuated, and that, by a ransom and price of re- demption being given for his soul, it may again obtain its freedom! It pleased God therefore to appoint his Locos to be a mediator. 1 70 his Worp the chief and most ancient of all in heaven, the great Author of the world gave this especial gift, that he should stand asa medium (or intercessor) between the Creator and the created; and he is accordingly the advocate for all mortals. The same™Woxp is the intercessor for man, who is always tending to corruption: and he is the appointed messenger of God, the governor of all things, to man in subjection to him. © He, there- fore, exhorts everu person, who is able, to exert him- self in the race which he is to run, to bend his course without P remission to the Divine Worpv above, who is the fountain of all wisdom; that, by drinking at this sacred spring, he, instead of death, may obtain the reward of everlasting life. He repeats, conti- nually, that the Locos is the express image of God. 4 The Worp, by which the world was made, 1s the image of the supreme Deity. * As we perceive the sun’s light, though the sun itself is not seen; and be hold the brightness of the moon, though its orb may not appear to the eye ; so men look up to, and acknow- ledge, the likeness of God, in his minister the Logos, whom they esteem as God. He attempts to describe his nature by representing him as, ὃ not uncreated, like Ged ; nor yet created, as man; but of a Divine substance. ' For the Worp of God, which is above all the host of heaven, cannot be comprehended by human wisdom, having nothing in his nature that is perceptible to mortal sense. For, being the image of God, and the eldest of all intelligent beings, he is seated immediately next to the one God, without any interval of separation. This, in the language of Scripture, is sitting on the right hand of God. He adds, ἃ For not being liable to any voluntary or invo- luntary change, or falling off, he has God for his lot and portion, and his residence is in God. The like is mentioned in another place, where he is represented again as sinless, and as the great High Priest ot the world. ΟΥ̓ We maintain, that by the (true) High Priest is not meant aman, but the Divine Worn, who is free from all voluntary and involuntary transgres- stons ; being of heavenly parentage, born of God, and of that Divine Wisdom by which all things were pro- duced. He speaks to the same purpose in another k De Confus. Ling. vol. i. p. 418.1. 50. 1 Quis Rerum Divin. Heres. vol. i. pp. 501, 502. ™ Ibid. p. 501. 1. 49. 2 For κηραινοντος ast προς To adfaprov, we should certain- ly read, πρὸς to φθαρτον. °De Profugis. vol. i. p. 560, 1. 31. The present reading is ἀπλευςι, the meaning of which I do not comprehend. The true reading is pro- bably ἀπνευςι, from azvevcoc, without remission—indesi nenter, without stopping to take breath. % De Monarchia, vol. ii. 1. ii, p. 225. Tov de aoparov καὶ νοητὸν Θείον Aoyov εἰκονα λέγει Ocov. De Mundi Opif. vol. i. p. 6. De Somniis, vol. i. p. 656. 1. 33. * Quis Rerum Divin. Heres. vol. i. p. 502. ‘De Profugis. vol. i. p. 561. 1. 16. "Tbid. 224. ‘Ibid. p. 562. 1. 13. 523 Various testumonres concerning place, where he makes mention of the Worp. W Εν ᾧ καὶ Apyiepevc, 6 πρωτογονος αὐτου (Θεου) Θείος Λογος, In which presides that High Priest, the holy Worp, the first-born of God; at other times styled, πρεσβθυτα- τος υἷος Θεου, the Son of God, antecedent to all crea- tion. *Tovrov μὲν yap πρεσβυτατον viov ὁ των οντων ἀνετειλε ἸΤατῆρ, ov ἕτερωθι πρωτογονον ὠνομασε. It is manifest that every attribute which the sacred writers have given to Christ, in his mediatorial capacity, Philo has attributed to him in his Divine character, antecedent to creation, page 15-22. Mr. Bryant thinks that Philo derived all this know- ledge, concerning the Logos, from the apostles, and the works and conversation of Christian writers ; for it is very probable that Philo was contemporary with our Lord himself. Mr. B. is so well satisfied that Philo derived all this knowledge from these sources that he goes on to ask :— “Whence else could he have obtained so many terms which bear such an analogy with the expres- sions and doctrines in the apostolical writings? Such are Yio, Θεοῦ, Aoyog mpwroyovoc, πρεσβυτατος, αἴδιος, Λογος Δργίερευς, μεσος, μεθοριος, ἱκετης Tov ϑνητοῦυ, δημιουργος, Ποιμὴν τῆς ἱερας ayeAnc, Ὕπαρχος Θεου, obpaytc, εἰκὼν Θεου, φως, πνευμα Ocov, πνευμα πανσοῴον. We read farther concerning redemption, ἀπα---λυτρα kat σωςρα, the price and ransom for the soul, ἀντί Yavarov ζωὴν αἴδιον, and vovg avOpwrov ναὸς Θεου.---- To these other instances might be added equally significant ; few of which are to be found in the Greek version, or in any Jewish doctrines, at least in the aceeptation given. They were obtained either from tlie conversation, or from the writings, of the first Christians ; or rather from both.” Page 202. At p. 105, Mr. B. gives “A recapitulation of the characters and attributes of the Logos, with the col- lateral evidence from Seripture.” This, with some other matters of a collateral import, he argues in 52 | particulars, from which I have extracted the following, as being most closely allied to the subject, inserting the original words along with the translation. The references, in all cases, are to Dr. Mangey’s edition of Philo, 2 vols. fol. Lond. 1742. 4. A LisT OF SOME OF THE PARTICULAR TERMS AND DOCTRINES FOUND IN Puito, with parallel passages from the New Testament. 1. The Logos is the Son of God—vioc Θεου. De Agric. vol. i. p. 308; De Profug. ib. p. 562: com- pare Mark i. 1; Luke iv. 41; John i. 34; Acts vill. 37. 2. ‘The second divinity —devrepoc Θεὸς Λογος. Fragm. vol. li. p. 625: comp. John i. 1; 1 Cor. i. 24. 3. The first-begotten of God—Aoyoe πρωτογονος. De Somnits, vol. i. p. 653 : comp. Heb. i. 6; Col. i. 15. 4. The image of God—ecwv τοῦ Ocov. De Mundi Opific. vol. i. p. 6, 414,419, 656: comp. Col. i. 15; Heb. i. 3; 2 Cor. iv. 4. 5. Superior to angels—irepavw πάντων (αγγελωνὴ Λογος Θείος. De Profugis, vol. i. p. 561: comp. | Heb. i. 4, 6. w De Somniis, vol. i. p. 653. x De Confus. Ling. vol. i. p. 414, 524 ST. JOHN. the Logos, or Word of God 6. Superior to all the world—'O Aoyoc—drepava παντὸς ect. De Leg. Allegor. vol. i. p. 121: comp. Heb. ii. 8. 7. By whom the world was created—rov Θείον Aoyov tov ταυτα diakoouncavta. De Mund. Opif. vol. i p- 4: comp. Johni. 3; 1 Cor. viii. 6 ; Heb. i. 2,10 8. The great substitute of God—irapyor tov Θεοῦ. De Agricult. vol. 1. p. 308: comp. John i. 3, and xvii. 4; Eph. iii. 9; Phil. ii. 7. 9. The light of the world—®owe κοσμδ: and intel- lectual sun—#Acoc vontoc. De Somniis, vol. i. p. 6, 414, 632, 633: comp. Johni. 4, 9; and viii. 12; 1 Pet τις 0. 10. Who only can see (οά---ᾧ μονῳ τὸν Θεὸν εξεςι καϑορᾳν. De Confus. Linguar. vol. 1. p. 418: comp. John i. 18, and vi. 46. 11. Whoresides in God—ev αὐτῷ μονῳ κατοίκησει. De Profug. vol. i. p. 561: comp. John i. 1,18,and xiv.11. 12. The most ancient of God’s works, and before all things—zpeoButatoc τῶν dca yeyove. De Confus. Ling. vol.i. p. 427; De Leg. Allegor. ib. p. 121: comp. John i. 2; and xvii. 5, 24; 2 Tim. i. 9; Heb. i. 2. 13. Esteemed the same as God—Aoyov ὡς αὐτὸν (θΘεον) κατανοουσι. De Somniis, vol.i. p. 656: comp Mark ii. 7; Rom. ix. 5; Phil. ii. 6. 14. The Logosis eternal—é αἴδιος Λογος. De Plant. Noa, vol. i. p. 332, and vol. ii. p. 604: comp. John xii. 34; 2 Tim.i. 9, andiv. 18; Heb. i. 8; Rev. x. 6. 15. Beholds all things—ofvdepxesatoc, ὡς παντα edopav swat ixavoc. De Leg. Allegor. vol. i. p. 121 : comp. Heb. iv. 12, 13; Rev. li. 23. 16. He unites, supports, preserves, and perfects the world—s te yap Tov ovtoc Λογος, δεσμος ὧν των ἁπαντῶν —OUvEeyEL τὰ μερὴ παντα, καὶ σφιγγει----περιεχει Ta bAa, καὶ πεπληρωκεν. De Prof. vol. i. p. 562 ; Fragm. vol. ii. p. 655: comp. John iii. 35; Col.i. 17; Heb. i. 3. 17. Nearest to God without any separation—é eyyu- Tatw μηδενος οντὸς μεϑορίου διαςηματος. De Profug. vol. i. p. 561: comp. John i. 18, and x. 30, and xiv. 11, and xvii. 11. 18. Free from all taint of sin, voluntary or involun De Profug. vol. i. p. 561 : comp. John viii. 46; Heb. vii. 26, and ix. 140-1 Bet. si. 22: 19. Who presides over the imperfect and weak— οὗτος yap ἥμων των ατελων av ety Oeoc. De Leg. Alle- gor. vol. i. p. 128: comp. Matt. xi. 5; Luke v. 32; 1 Dim. 1.15: 20. The Logos, the fountain of wisdom—The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for “ no man can do An. Olymp, CCL.3. these miracles that thou doest, ἌΜΕ Au except "God be with him. ane Glyn: 3 Jesus answered and said unto him, Verily, verily, I say unto thee, * Except a man be born f again, he cannot see the king dom of God. «Chap. vii. 50; xix. 39. b Ch. ix. 16, 33; 11. 23 ; vii. 13; xii. 42. ὁ Chap. ix. 16, 53; Acts 11. 22——4 Acts x. 38. 6 Chap. i. 13; Gal. vi. 15; Tit. 111. 5; James i. 18; 1 Pet. i. 23; 1 John iii. 9.——* Or, from above. NOTES ON CHAP. III. Verse 1. Nicodemus, a ruler of the Jews.| One of the members of the grand Sanhedrin; for such were ordinarily styled rulers among the Jews. A person of the name of Nicodemus, the son of Gorion, is men- tioned in the Jewish writings, who lived in the time of: Vespasian, and was reputed to be so rich that he could support all the inhabitants of Jerusalem for ten years. But this is said in their usual extravagant mode of talking. Verse 2. Came to Jesus by night] He had matters of the utmost importance, on which he wished to con- sult Christ ; and he chose the night season, perhaps less through the fear of man than through a desire to have Jesus alone, as he found him all the day encom- passed with the multitude ; so that it was impossible for him to get an opportunity to speak fully on those weighty affairs concerning which he intended to con- sult him. However, we may take it for granted that he had no design at present to become his disciple ; as baptism and circumcision, which were the initiating ordinances among the Jews, were never administered in the night time. If any person received baptism by night, he was not acknowledged for a proselyte. See Wetstein. But as Jews were not obliged to be bap- tized, they being circumcised, and consequently in the covenant, he, being a Jew, would not feel any neces- sity of submitting to this rite. Rabbi] My Master, or Teacher, a title of respect given to the Jewish doctors, something like our Doctor of Divinity, i. e. teacher of Divine things. But as there may be many found among us who, though they bear the title, are no teachers, so it was among the Jews; and perhaps it was in reference to this that Nicodemus uses the word didackadoc, didaskalos, im- mediately after, by which, in chap. i. 39, St. John translates the word rabbi. Rabbi, teacher, is often no more than a title of respect : didaskalos signifies a person who not only has the name of teacher, but who actually does teach. We know that thou art a teacher come from God] We, all the members of the grand Sanhedrin, and all the rulers of the people, who have paid proper atten- tion to thy doctrine and miracles. We are all con- vineed of this, though we are not all candid enough to own it. It is possible, however, that οἰδαμεν, we know, signifies no more than, it is known, it is gene- rally acknowledged and allowed, that thou art a teacher come from God. 530 No man can do these miracles] It is on the evi- dence of thy miracles that I ground my opinion of thee. No man can do what thou dost, unless the om- nipotence of God be with him. Verse 3. Jesus answered] Not in the language of compliment :—he saw the state of Nicodemus’s soul, and he immediately addressed himself to him on a subject the most interesting andimportant. But what connection is there between our Lord’s reply, and the address of Nicodemus? Probably our Lord saw that the object of his visit was to inquire about the Mes- siah’s kingdom; and in reference to this he imme- diately says, Except a man be born again, &e. The repetition of amen, or verily, verily, among the Jewish writers, was considered of equal import with the most solemn oath. : Be born again] Or, from above: different to that new birth which the Jews supposed every baptized proselyte enjoyed ; for they held that the Gentile, who became a proselyte, was like a child new born. This birth was of water from below: the birth for which Christ contends is αἀνωϑεν, from above—by the agency of the Holy Spirit. Every man must have two births, one from heaven, the other from earth—one of his body, the other of his soul: without the first he can- not see nor enjoy this world, without the Jest he can not see nor enjoy the kingdom of God. As there is an absolute necessity that a child should be born into the world, that he may see its light, contemplate its glories, and enjoy its good, so there is an absolute necessity that the soul should be brought out of its state of darkness and sin, through the light and power of the gracé of Christ, that it may be able to see, wWevy, or, to discern, the glories and excellencies of the kingdom of Christ here, and be prepared for the enjoy- ment of the kingdom of glory hereafter. The Jews had some general notion of the new birth; but, like many among Christians, they put the acts of prose- lytism, baptism, &c., in the place of the Holy Spirit and his influence: they acknowledged that a man must be born again; but they made that new birth to con sist in profession, confession, and external washing. See on ver. 10. The new birth which is here spoken of compre- hends, not only what is termed justification or pardon, but also sanctification or holiness. Sin must be par- doned, and the impurity of the heart washed away, before any soul can possibly enter into the kingdom of God. As this new birth implies the renewing of the ( 33s) The discourse of our wos 4031. ὦ. Nicodemus saith unto him, How An. Oly. can a man be born when he is old? CCL3 can he enter the second time into his mother’s womb, and be born ? Jesus answered, Verily, verily, I say unto thee, ® Except a man be born of water and of ihe Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; ® Mark xvi. 16; Acts ii. 38——» Ἐν from above. CHAP. III. Lord with Nicodemus and that which is born of the Spirit 4, Mgt leg is spirit. 7 Marvel not that I said unto thee, Ye must be born ἢ again. 8 ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth : so is every one that is born of the Spirit. 9 Nicodemus answered and said unto An. Olymp. CCL 3. iEecles. xi. 5; 1 Cor. ii. 11. whole soul in enteninaiies dai true ilitteete it is not a matter that may be dispensed with: heaven is a place of holiness, and nothing but what is like itself can ever enter into it. Verse 4. How can a man be born when he is old 3) It is probable that Nicodemus was pretty far advanced in age at this time; and from his answer we may plainly perceive that, like the rest of the Jews, and sike multitudes of Christians, he rested in the letter, without paying proper attention to the spirit: the shadow, without the thing signified, had hitherto satis- fied him. Our Lord knew him to be in this state, and this was the cause of his pointed address to him. Verse 5. Of water and of the Spirit] To the bap- tism of water a man was admitted when he became a proselyte to the Jewish religion ; and, in this baptism, he promised in the most solemn manner to renounce idolatry, to take the God of Israel for his God, and to have his life conformed to the precepts of the Divine law. But the water which was used on the oceasion was only an emblem of the Holy Spirit. The soul was considered as in a state of defilement, because of past sin: now, as by that water the body was washed, cleansed, and refreshed, so, by the influences of the Holy Spirit, the soul was to be purified from its de- filement, and strengthened to walk in the way of truth and holiness. When John came baptizing with water, he gave the Jews the plainest intimations that this would not suf- fice ; that it was only typical of that baptism of the Holy Ghost, under the similitude of fire, which they must all receive from Jesus Christ: see Matt. iii. 11. Therefore, our Lord asserts that a man must be born of water and the Spirit, i. 6. of the Holy Ghost, which, represented under the similitude of water, cleanses, refreshes, and purifies the soul. Reader, hast thou never had any other baptism than that of water? If thou hast not had any other, take Jesus Christ’s word for it, thou canst not, in thy present state, enter into the kingdom of God. I would not say to thee merely, read what it is to be born of the Spirit: but pray, O pray to God incessantly, till he give thee to feel what ss implied in it! Remember, it is Jesus only who bap- uzes with the Holy Ghost: see chap. i. $3. THe who receives not this baptism has neither right nor title to the kingdom of God; nor can he with any propriety be termed a Christian, because that which essentially distinguished the Christian dispensation from that of the Jews was, that its author baptized all his followers with the Holy Ghost. 1 | believe any thing, unless he ean comprehend it. Though baptism by water, into the Christian faith, was necessary to every Jew and Gentile that entered into the kingdom of the Messiah, it is not necessary that by water and the Spirit (in this place) we should understand ¢wo different things : it is probably only an elliptical form of speech, for the Holy Spirit under the similitude of water; as, in Matt. iii. 3, the Holy Ghost and fire, do not mean two things, but one, viz. the Holy Ghost under the similitude of fire—pervad- ing every part, refining and purifying the whole. Verse 6. That which is born of the flesh is flesh] This is the answer to the objection made by Nicode- mus in ver. 4. Can a man enter the second time into his mother’s womb and be born? Our Lord here inti- mates that, were even this possible, it would not answer the end; for the plant will ever be of the nature of the seed that produces it—like will beget its like. The kingdom of God is spiritual and holy ; and that which is born of the Spirit resembles the Spirit ; for as he is who begat, so is he who is begotten of him. Therefore, the spiritual regeneration is essen- tially necessary, to prepare the soul for a holy and spiritual kingdom. Verse 8. The wind bloweth] Though the manner in which this new birth is effected by the Divine Spirit, be incomprehensible to us, yet we must not, on this ground, suppose it to be impossible. The wind blows in a variety of directions—we hear its sound, perceive its operation in the motion of the trees, &c., and feel it on ourselyes—but we cannot discern the air itself; we only know that it exists by the effects which it produces: so 15 every one who is born of the Spirit: the effects are as discernible and as sensible as those of the wind; but itself we cannot see. But he who is born of God knows that he is thus born: the Spirit itself, the grand agent in this new birth, beareth witness with his spirit, that he is born of God, Rom. viii. 16; for, he that believeth hath the w eel in himself, 1 John iv. 13, and v. 10; Gal. iv. And so does this Spirit work in and by him that τς though they see not the principle, ean easily discern the change produced; for whatsoever is born of God overcometh the world, 1 John vy. 4. Verse 9. How can these things be?) Our Lord had very plainly told him How these things could be, and illustrated the new birth by one of the most pro- per similes that could be chosen; but so intent was this great man on making every thing submit to the testimony of his senses that he appears unwilling to This 531 The discourse of our ST. JOHN. Lord with Nicodemus A. Μ. 4031. },; k = : m : A. M. 4031. ene. him, * How can these things scen ; and ™ye receive not our Wace An. Olymp. be? witness. Gir 1. 3. 10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things ? 11 ! Verily, verily, I say unto thee, We speak that we do know, and testify that we have 12 If I have told you earthly things, and ye believe not, how shall ye be- lieve, if I tell you of heavenly things ? 13 And ™no man hath ascended up to hea- ven but he that came down from heaven, even k Chap. vi. 52, 60.—! Matt. xi. 27; chap. i. 18; vil. 16; vi. 28; xii. 49; xiv. 24. m Ver. 32. π Prov. xxx. 4; chap. vi. 33, 38, 51, 62; xvi. 28; Acts 11. 34; 1 Cor. xv. 47; Eph. iv. 9, 10. is the case with many—they profess to believe because they comprehend ; but they are impostors who speak thus : there is not a man inthe universe that can fully comprehend one operation, either of God or his instru- ment nature; and yet they must believe, and do believe, though they never did nor ever can fully comprehend, or account for, the objects of their faith. Verse 10. Art thou a master of Israel, &c.] Hast thou taken upon thee to guide the blind into the way of truth; and yet knowest not that truth thyself? Dost thou command proselytes to be baptized with water, as an emblem of a new birth; and art thou unac- quainted with the cause, necessity, nature, and effects of that new birth? How many masters are there still in Israel who are in this respect deplorably ignorant ; and, strange to tell, publish their ignorance and folly in the sight of the sun, by writing and speaking against the thing itself! It is strange that such people cannot keep their own secret. ‘“ But water baptism is this new birth.” No. Jesus tells you, a man must be born of water and the Spirit ; and the water, and its effects upon the body, differ as much from this Spirit, which it is intended to repre- sent, and the effects produced in the soul, as real fire does from painted flame. “But I am taught to believe that this baptism is regeneration.” Then you are taught to believe a falsity. The Church of England, in which perhaps you are a teacher or a member, asks the following questions, and returns the subjoined answers. “Ὁ, How many sacraments hath Christ ordained in his Church ?” «Αἰ Two only, as generally necessary to salvation, that is to say, baptism and the supper of the Lord.” «Ὁ, How many parts are there in a sacrament 2” “ A. Two. The outward visible sign, and the in- ward spiritual grace.” “ Q. What is the outward visible sign, or form, in baptism ?” “A. Water, wherein the person is baptized, In the name of the Father, and of the Son, and of the Holy Ghost.” «Ὁ, What is the inward and spiritual grace 1” «Α΄. A death unto sin, and a new birth unto right- eousness ; for being by nature born in sin, and the children of wrath, we are hereby made the children of grace.” Now, I ask, Whereby are such persons made the children of grace? Not by the water, but by the death unto sin, and the new birth unto righteousness : i. 6. through the agency of the Holy Ghost, sin is de- stroyed, and the soul filled with holiness. 532 Verse 11. We speak that we do know] I and my disciples do not profess to teach a religion which we do not understand, nor exemplify in our conduct. A strong but delicate reproof to Nicodemus, who, though a master of Israel, did not understand the very rudi- ments of the doctrine of salvation. He was ignorant of the nature of the new birth. How wretched is the lot of that minister, who, while he professes to recom- mend the salvation of God to others, is all the while dealing in the meagre, unfruitful traffic of an unfelt truth! Let such either acquire the knowledge of the grace of God themselves, or cease to proclaim it. Ye receive not our witness.| It was deemed criminal among the Jews to question or depart from the autho rity of their teachers. Nicodemus grants that our Lord is a teacher come from God, and yet scruples to receive his testimony relative to the new birth, and the spiritual nature of the Messiah’s kingdom. Verse 12. If I have told you earthly things] Tf, after I have illustrated this new birth by a most ex- pressive metaphor taken from earthly things, and after all you believe not ; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not under- stand the nature of such an earthly thing, or custom of the kingdom established over the Jewish nation, as being born of baptism, practised every day in the initiation of proselytes, how will yon understand such heavenly things as the initiation of my disciples by the baptism of the Holy Ghost and fire from heaven, if I should proceed farther on the subject ? Verse 13. No man hath ascended] This seems a figurative expression for, No man hath known ihe mys- teries of the kingdom of God; as in Deut. xxx. 12; Psa. xxiii. 17; Prov. xxx. 4; Rom. xi. 34. And the expression is founded upon this generally received maxim: That to be perfectly acquainted with the con- cerns of a place, it is necessary for a person to be on the spot. But our Lord probably spoke to correct a false notion among the Jews, viz. that Moses had as- cended to heaven, in order to get the law. It is not Moses who is to be heard now, but Jesus : Moses did not ascend to heaven; but the Son of man is come down from heaven to reveal the Divine will. That came down] The incarnation of Christ is represented under the notion of his coming down from heaven, to dwell upon earth. Which is in heaven.| Lest a wrong meaning should be taken from the foregoing expression, and it should be imagined that, in order to manifest himself upon earth, he must necessarily leave heaven ; our blessed 1 ΄ The love of God in giving ΔΜ δ the Son of man which An. Olymp. heaven. 14 4° And as Moses lifted up the serpent in the wilderness, even so ? must the Son of man be lifted up; τ That whosoever believeth in him should not perish, but « have eternal life. 16 %* For God so loved the world, that he is in ©Num. xxi. 9.——? Chap. viii. 28; xii. 32——4 Ver. 36; chap. vi. 47.— Rom. v. 8; 1 John iv. 9. Lord qualifies it by adding, the Son of man who is in heaven; pointing out, by this, the ubiquity or omni- presence of his nature: a character essentially belong- ing to God; for no being can possibly exist in more places than one at a time, but HE who fills the heavens and the earth. Verse 14. As Moses lifted up] He shows the reason why he descended from heaven, that he might be lifted up, i. 6. crucified, for the salvation of man- kind, and be, by the appointment of God, as certain a remedy for sinful souls as the brazen serpent elevated on a pole, Num. xxi. 9, was for the bodies of the Israelites, which had been bitten by the fiery serpents in the wilderness. It does not appear to me that the brazen serpent was ever intended to be considered as a type of Christ. It is possible to draw likenesses and resemblances out of any thing; but, in such matters as these, we should take heed that we go no farther than we can say, Thus it is written. Among the Jews, the brazen serpent was considered a type of the re- surrection—through it the dying lived; and so, by the voice of God, they that were dead shall be raised to life. As the serpent was raised up, so shall Christ be lifted up: as they who were stung by the fiery ser- pents were restored by looking up to the brazen ser- pent, so those who are infected with and dying through sin are healed and saved, by looking up to and believ- ing in Christ crucified. These are all the analogies which we can legitimately trace between the lifting up of the brazen serpent, and the crucifixion of Jesus Christ. The lifting up of the Son of man may refer to his mediatorial office at the right hand of God. See the note.on Num. xxi. 9. Verse 15. That whosoever believeth] Bp. Pearce supposes that this verse is only the conclusion of the 16th, and that it has been inserted in this place by mistake. The words contain the reason of the subject in the following verse, and seem to break in upon our Lord’s argument before he had fully stated it. The words, μη ἀποληται αλλα, may not perish but, are omit- ted by some very ancient MSS. and versions. Verse 16. For God so loved the world] Such a love as that which induced God to give his only begotten Son to die for the world could not be described :— Jesus Christ does not attempt it. He has put an eternity of meaning in the particle οὕτω, so, and left a subject for everlasting contemplation, wonder, and praise, to angels and to men. The same evangelist uses a similar mode of expression, 1 Epist. iii. 1: Behold, war Manner of love, ποταπὴν ἀγαπην, the Father hath bestowed upon us. 1 CHAP. Il. his Son for the world gave his only begotten Son, that ΔΑΝ 4031. whosoever believeth in him should An. Olymp. not perish, but have everlasting life. = 17 ‘For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 4 t He that believeth on him is not con demned : but he that believeth not is condemn- * Luke ix. 56; chap. v. 45; viii. 15; xii. 47: 1 John iv. 14. t Chap. v. 24; vi. 40, 47; xx. 3.. From the subject before him, let the reader attend to the following particulars. First, The world was in a ruinous, condemned state, about to perish everlastingly ; and was utterly without power to rescue itself from destruction. Secondly, That God, through the impulse of his eternal love, provided for its rescne and salvation, by giving his Son to die for it. Thirdly, That the sacrifice of Jesus was the only mean by which the redemption of man could be effect- ed, and that it is absolutely sufficient to accomplish this gracious design: for it would have been inconsistent with the wisdom of God, to have appointed a sacrifice greater in itself, or less in its merit, than what the urgent necessities of the case required. Fourthly, That sin must be an indescribable evil, when it required no less a sacrifice, to make atonement for it, than God manifested in the flesh. Fifthly, That no man is saved through this sacrifice, but he that delieves, i. e. who credits what God has spoken concerning Christ, his sacrifice, the end for which it was offered, and the way in which it is to be applied in order to become effectual. Sixthly, That those who believe receive a double benefit: 1. They are exempted from eternal perdition —that they may not perish. 2. They are brought to eternal glory—that they may have everlasting life. These two benefits point out tacitly the state of man : —he is guilty. and therefore exposed to punzshment : he is impure, and therefore unfit for glory. They point out also the ¢wo grand operations of grace, by which the salvation of man is effected. 1. Justification, by which the guilt of sin is removed, and consequently the person is no longer obnoxious to per- dition. 2. Sanctification, or the purification of his nature, by which he is properly fitted for the kingdom of glory. Verse 17. For God sent not, &c.] It was the opinion of the Jews that the Gentiles, whom they often term the world, n24y élmah, and ayy ND omoth hdolam, nations of the world, were to be de- stroyed in the days of the Messiah. Christ corrects this false opinion; and teaches here a contrary doc- trine. God, by giving his Son, and publishing his design in giving him, shows that he purposes the sal- vation, not the destruction, of the world—the Gentile people : nevertheless, those who will not receive the salvation he had provided for them, whether Jews or Gentiles, must necessarily perish ; for this plain reason, There is but one remedy, and they refuse to apply it. Verse 18. He that believeth] As stated before on ver. 16. 533 Who are condemned, A. Μ. 4031. enon ed already, because he hath not be- Aa Olymp. lieved in the name of the only be- gotten Son of God. 19 And this is the condemnation, ὃ that light is come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For ¥ every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be ™ reproved. ST. JOHN. and who approved 21 But he that doeth truth com- 4,™; 43). eth to the light, that his deeds may An. Olymp. be made manifest, that they are eee wrought in God. 22 Ἵ After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, * and baptized. 23 Ἵ And Jobn also was baptizing in AZnon, near to ¥ Salim, because there was much vill. 12. ἃ Chap. i. 4, 9, 10, 11; ¥ Job xxiv. 13,17; Eph. v. 13. w Or, discovered Chap. iv. 2.——yY 1 Sam. ix. 4. Is not condemned] For past sin, that being forgiven on his believing in Christ. But he that believeth not] When the Gospel is preached to him, and the way of salvation made plain. Is condemned already| Continues under the con- demnation which Divine justice has passed upon all sinners; and has this superadded, He hath not believed on the name of the only begotten Son of God, and therefore is guilty of the grossest insult to the Divine majesty, in neglecting, slighting, and despising the sal- vation which the infinite merey of God had provided for him. Verse 19. This is the condemnation] That is, this is the reason why any shall be found finally to perish, not that they came into the world with a perverted and corrupt nature, which is true ; nor that they lived many years in the practice of sin, which is also true ; but because they refused to receive the salvation which God sent to them. Light is come] That is, Jesus, the Sun of right- eousness, the fountain of light and life; diffusing his benign influences every where, and favouring men with a clear and full revelation of the Divine will. Men loved darkness] Have preferred sin to holi- ness, Belial to Christ, and hell to heaven. wn chashac, darkness, is frequently used by the Jewish writers for the angel of death and for the devil. See many examples in Schoeltgen. Because their deeds were evil.] An allusion to rob- bers and cut-throats, who practise their abominations in the night season, for fear of being detected. The sun is a common blessing to the human race—it shines to all, envies none, and calls all to necessary labour. If any one choose rather to sleep by day, that he may rob and murder in the night season, he does this to his own peril, and has no excuse :—his punishment is the necessary consequence of his own unconstrained actions. So will the punishment of ungodly men be. There was light—they refused to walk in it. They chose to walk in the darkness, that they might do the works of darkness—they broke the Divine law, refused the mercy offered to them, are arrested by Divine justice, convicted, condemned, and punished. Whence, then, dees their damnation pro- ceed? From THEMSELVES. Verse 20. For every one that doeth evil hateth the light] He who doth vile or abominable things: alluding to the subject mentioned in the preceding verse. The word φαυλος. evil or vile, is supposed by some tc come from the Hebrew wa phalas, to roll, and so 534 cover oneself in dust or ashes, which was practised in token of humiliation and grief, not only by the more eastern nations, see Job xlii. 6, but also by the Greeks and Trojans, as appears from Homer, Iliad xviii. 1. 26; xxii. l. 414; xxiv. 1. 640; compare Virgil, Ain. x. 1. 844; and Ovid, Metam. lib. viii. 1. 528. From the above Hebrew word, it is likely that the Saxon ful, the English foul, the Latin vlis, and the English vile, are derived. See Parkhurst under φαυλος. Lest his deeds should be reproved.| Or discovered. To manifest or discover, is one sense of the original word, eAeyyw, in the best Greek writers; and it is evidently its meaning in this place. Verse 21. Wrought in God.] In his presence, and through his assistance. This is the end of our Lord’s discourse to Nicodemus ; and though we are not in- formed here of any good effects produced by it, yet we learn from other scriptures that it had produced the most blessed effects in his mind, and that from this time he became a disciple of Christ. He publicly defended our Lord in the Sanhedrin, of which he was probably a member, chap. vii. 50, and, with Joseph of Arimathea, gave him an honourable funeral, chap. xix. 39, when all his bosom friends had deserted him. See Dodd. Verse 22. Came—into the land of Judea] Jerusa- lem itself, where Christ held the preceding discourse with Nicodemus, was in Judea; but the evangelist means that our Lord quitted the city and its suburbs, and went into the country parts. The same distine- tion between Jerusalem and Judea is made, Acts 1. 8; x. 39; and in 1 Mace. iii. 34; and in2 Mace. i. 1, 10. See Bp. Pearce. And baptized.] It is not clear that Christ did bap- tize any with water, but his disciples did—chap. iv. 2; and what they did, by his authority and command, is attributed to himself. It is a common custom, in all countries and in all languages, to attribute the operations of those who are under the government and direction of another to him by whom they are directed and governed. Some however suppose that Christ at first did baptize ; but, when he got disciples, he left this work to them: and thus these two places are to be understood :—1. this place, of Christ’s baptizing before he called the twelve disciples ; and 2. chap. iv. 2, of the baptism administered by the disciples, after they had been called to the work by Christ. Verse 23. In Anon] This clace was eight miles southward from Scythopolis, »vetween Salim and Jordan. 1 Farther testumony CHAP. 11. of John to Chrrst. A. Ὁ. 27. 4M 4031. water there: *and they came, and|said, “1 am not the Christ, but A, Bi. 4091. An. Olymp. were baptized. 24 For * John was not yet cast into prison. 25 Ἵ Then there arose a question between some of John’s disciples and the Jews about purifying. 26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, ὃ to whom thou barest witness, be- hold, the same baptizeth, and all men come to him. 27 John answered and said, ° A man can 4receive nothing, except it be given him from heaven. 28 Ye yourselves bear me witness, that I f that I am sent before him. An. Olymp. 29 © He that hath the bride is ἴῃ. ὦ bridegroom: but "the friend of the bride- groom, which standeth and heareth him, re- joiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. 30 He must increase, but I must decrease. 31 ‘He that cometh from above * is above all: | he that is of the earth is earthly ; and speaketh of the earth: ™ he that cometh from heaven is above all. 32 And " what he hath seen and heard, that he testifieth ; and no man receiveth his testi mony. 33 He that hath received his testimony ° hath % Matt. iii. 5, 6 ——* Matt. xiv. 3—— Chap. 1. 7, 15, 27, 34. = 1 Cor. iv. 7; Heb. ν. 4; James i. 17.——4 Or, take unto him- self. © Chap. i. 20, 27——f Mal. iii. 1; Mark i. 2; Luke 1. 17.—+ Matt. xxii. 2; 2 Cor. xi. 2; Eph. v. 25, 27; Rev. xxi. 9. 4 Cant. v. 1. i Verse 13; chap. vill. 23. k Matt. xxviii. 18; chap. i. 15, 27; Rom. ix. 5. 11 Cor. xv. 47.——™ Chap. vi. 33; 1 Cor. xv. 47; Eph. i. 21; Phil. ii. 9——® Verse 11; chap. viii. 26; xv. 15.— Rom. iti. 4; 1 John v. 10. There was much water) And this was equally necessary, where such multitudes were baptized, whether the ceremony were performed either by dip- ping or sprinkling. But as the Jewish custom required the persons to stand in the water, and, having been instructed, and entered into a covenant to renounce all idolatry, and take the God of Israel for their God, then plunge themselves under the water, it is probable that the rite was thus performed at ποθ. The con- sideration that they dipped themselves, tends to remove the difficulty expressed in the note on Matt. iii. 6. See the observations at the end of Mark. Verse 25. John’s disciples and the Jews] Instead of Ιουδαίων, Jews, ABELS. M. BY, nearly 100 others, some versions and fathers, read Ἰουδαίου, a Jew, which Griesbach has admitted into the text. The person here spoken of was probably one who had been bap- tized by the disciples of our Lord; and the subject of debate seems to have been, whether the baptism of John, or that of Christ, was the most efficacious to- wards purifying. Verse 26. And they came unto John] That he might decide the question. Verse 27. A man can receive nothing, &c.] Or, A man can receive nothing from heaven, unless it be given him. I have received, not only my commission, but the power also by which I have executed it, from above. As [ took it up at God’s command, so I am ready to lay i. down when he pleases. I have told you from the beginning that I was only the forerunner of the Messiah; and was sent, not to form a separate party, but to point out to men that Lamb of God which takes away the sin of the world: ver. 28. Verse 29. He that hath the bride] The congrega- vion of believers. Is the bridegrvom| The Lord Jesus—the Head of the Church. See Matt. xxii. 2, &c., where the para- ble of the marriage feast is explained. The friend of the bridegroom] The person whom : 1 the Greeks called the paranymph—there were two at each wedding : one waited on the bride, the other on the bridegroom : their business was to serve them, to inspect the concerns of the bridechamber, and after- wards to reconcile differences between husband and wife, when any took place. John considers himself as standing in this relation to the Lord Jesus, while espousing human nature, and converting souls to him- self: this is the meaning of standeth by, i. e. ready to serve. See the observations at the end of the chapter. Verse 30. He must increase] His present success is but the beginning of a most glorious and universal spread of righteousness, peace, truth, and good will among men. 1 must decrease.| My baptism and teaching, as pointing out the coming Messiah, must cease ; because the Messiah is now come, and has entered publicly on the work of his glorious ministry. Verse 31. Is above αἰ] This blessed bridegroom, who has descended from heaven, ver. 13, is above all, superior to Moses, the prophets, and me. He that is of the earth} John himself, who was born in the common way of man. Speaketh of the earth] Cannot speak of heavenly things as Christ can do; and only represents Divine matters by these earthly ordinances ; for the spirit and meaning of which, you must all go to the Messiah himself. Verse 32. And no man receiveth his testimony.] Or, And this his testimony no man taketh up. That is, the testimony which John had borne to the Jews, that Jesus was the promised Messiah. No man taket up.—No person is found to tread in my steps, and to publish to the Jews that this is the Christ, the Saviour of the world. See this sense of the original fully proved and vindicated by Kypke in loc. Verse 33. Hath set to his seal| That is. hath hereby confirmed the truth of the testimony which he has borne ; as a testator sets his seal to an instrument in 535 Believers on Christ «Ὁ. 34 ? For πα whom God hath sent speaketh the words of God: for God giveth not the Spirit 4 by measure wnto him. 35 "The Father loveth the Son, and P Chap. vii. 16. 4 Chap. 1. 16.——" Matt. xi. 27; xxviii. 18; Luke x. 22; chap. v.20, 22; xiii. 3; xvii. 2; Heb. ii. 8. order to confirm it, and such instrument is considered as fully confirmed by having the testator’s seal affixed to it, so I, by taking up this testimony of Christ, and proclaiming it to the Jews, have fully confirmed it, as I know it to be a truth; which knowledge I have from the immediate inspiration of the Holy Spirit. See chap i. 33, 34. Verse 34. For God giveth not the Spirit by measure] He is the most perfect of all teachers, as having received the Holy Spirit as none before him ever did. Without measure—not for a particular tune, people, purpose, &c., but for the whole compass of time, and in reference to all eternity. Former dispensations of the Holy Spirit made partial discoveries of infinite justice and merey ; but now the swm of justice, in requiring such a sacrifice, and the plenitude of mercy, in providing it, shall, by that Spirit with which he baptizes, be made manifest to all the children of men. It is worthy of remark that this was fully done after the outpouring of the Spirit on the day of pentecost, Acts ii. 1, &c., as may be clearly seen in all the apos- tolic epistles. The Jews observe, that the Holy Spirit was given only in certain measures to the pro- phets ; some writing only one book, others two. So Rab. Acha. Verse 35. All things into his hand.| See on Matt. xi. 27. A principal design of John is, to show that Christ was infinitely above every teacher, prophet, and Divine messenger that had ever yet appeared. The prophets had various gifts: some had visions, others dreams ; some had the gift of teaching, others of com- forting, &c.; but none possessed all these gifts : Christ alone possessed their plenitude, and is all things in all. Verse 36. Hath everlasting life] He has already the seed of this life in his soul, having been made a partaker of the grace and spirit of him in whom he has believed. See on ver. 8. He that believeth not] Or, obeyeth not—arevdur : from a, negative, and πείϑω, to persuade, or πειϑομαι, to obey—the want of the obedience of faith. The per- son who will not be persuaded, in consequence, does not believe ; and, not having believed, he cannot obey. Shall not see life} Shall never enjoy it: there be- ing no way to the kingdom of God, but through Christ Jesus, Acts iv. 12. And none can expect to enter into this kingdom but those who oJey him; for to Such only he is the author of eternal salvation, Heb. Na 9. But the wrath of God abideth on him] Opyn, the displeasure of God. I should prefer displeasure to wrath, because the common acceptation of the latter ( fury, rage) is not properly applicable here. Perhaps the original word is used in the same sense here as in 536 ST. JOHN. have everlasting life hath given all things into his 4,M, 4031 hand. 36 * He that believeth on the Son hath everlasting life : and he that believeth not the Son shall not see life; but the wrath of God abideth on him. 8 Hab. ii. 4; chap. i. 12; vi. 47; verses 15, 16; Romans i. 17; John νυ. 10. Rom. ii. 5; ili. 5; xiii. 4,5; Eph. v. 6; 1 Thess. i. 10; v. 9; where it evidently means punishment, which is the effect of irritated justice. ‘Taken in this sense, we may consider the phrase as a Hebraism: punish- ment of God, i. e. the most heavy and awful of all punishments ; such as sin deserves, and such as it be- comes Divine justice to inflict. And this abideth on him—endures as long as his unbelief and disobedi- ence remain! And how shall these be removed in a hell of fire! Reader! pray God that thou mayest ne- ver know what this continuing punishment means! THERE are many very important topics brought for- ward in this chapter ; the principal of which have been already illustrated in the notes: the subject in the 29th verse is of great consequence, and requires some far- ther explanation. The friend of the bridegroom is the person called among the Jews 139} shoshabin; and παρανυμῴος, paranymph, among the Greeks. Several matters are found in the Jewish writings relative to these, which may serve to throw light, not only on the discourse of John, but also on other passages of Scripture. 1. There were generally two shoshabinim; one for the dride, another for the bridegroom: though in many instances we find the shoshabin of the bride only mentioned. 2. These officers were chosen out of the most inti mate and particular friends of the parties :—a brother might be shoshabin or paranymph to his brother. 3. Though it is probable that such persons were not always found in ordinary weddings, yet they were never absent from the marriages of kings, princes, and persons of distinction. 4. The Jews believe that this was an ordinance ap- pointed by God; and that he himself was shoshabin to Adam. But in Bereshith Rabba it is said, that God took the cup of blessing and blessed the first pair; and that Michael and Gabriel were shoshabins to Adam. 5. So important was this office esteemed among them, that it was reckoned one of the indispensable works of charity : much depending on the proper dis- charge of it, as we shall afterwards find. 6. Those who were engaged in this office, were ex- cused, for the time, from some of the severer duties of religion, because they had so much to do about the new-married pair, especially during the seven days of the marriage feast. These shoshabinim had a threefold office to fulfil. viz. before, at, and after the marriage: of each oi these in order. I. Before the marriage : it was the business of the shoshabin :— i Observations on the office of 1. To procure a husband for the virgin, to guard her, and to bear testimony to her corporeal and men- tal endowments ; and it was upon this testimony of this friend that the bridegroom chose his bride. 2. He was the internuncio between her and her spouse elect; carrying all messages from her to him, and from him to her: for before marriage young wo- men were very strictly guarded at home with their parents or friends. Il. At the wedding: it was the business of the shoshabin, if necessary,— 1. To vindicate the character of the bride. 2. To sleep in an apartment contiguous to the new- married pair, to prevent the bride from receiving injury. 3. It was his office to see that neither the bride nor bridegroom should be imposed on by each other ; and therefore it was his business to examine and ex- hibit the tokens of the bride’s purity, according to the law, Deut. xxii. 13-21. Of their office, in this case, the rabbins thus speak: Olim in Judea paranymphi perscrutati sunt locum (lectum) sponsi et sponse— ad scrutandum et officiosé observandum ea, que sponst illa nocte fecerint: ne scilicet alter alteri dolo dam- num inferat: ne sponsus sanguinem virginitalis ag- noscat, illum celet aut tollat: et ne sponsa pannum sanguine tinclum secum inferat. 4. When they found that their friend had got a pure and chaste virgin, they exulted greatly ; as their own character and the happiness of their friend, were at stake. To this the Baptist alludes, ver. 29, This my joy is fulfilled. 5. They distributed gifts to the new-married couple, which, on their marriage, were repaid either by their friend, or by his father. The same thing is done at what are called the diddings, at marriages in Wales, to the present day. 6. They continued with the bride and bridegroom the seven days of the marriage, and contributed vari- ously to the festivity and hilarity of the occasion. Ill. After marriage. 1. The shoshabin was considered the patron and advocate of the wife, and in some sort her guardian, to which the apostle alludes, 2 Cor. xi. 2. He was generally called in to compose any differences which might happen between her and her husband, and re- concile them when they had been at variance. 2. They appear to have had the keeping of the mar- riage contract, which in certain cases they tore, when they had reason to suspect infidelity on the part of the woman, by which the marriage was dissolved; and thus the suspected person was prevented from suffer- ing capitally. Schoettgen produces a case like this from R. Bechai, in legem, fol. 114. “A king visited foreign parts, and left his queen with her maids: they raised an evil report on her, and the king purposed to put her to death. The shoshabin hearing of it, tore the matrimonial contract, that he might have it to say, the marriage is dissolved. The king, having investi- gated the case, found the queen innocent: she was immediately reconciled vo her husband, and the sho- shabin was directed to write another contract.” 1 CHAP. II. the friend of the bridegroom. 3. Schoettgen very modestly hazards a conjecture, that, if the husband had either abandoned or divorced his wife, the shoshabin took her, and acted to her as a brother-in-law ; which is probable from the place to which he refers, Judg. xiv. 20: But Samson’s wife was given to his companion, whom he had used as his friend: or, as both the Syriac and the Targum have it, she was given, WYIWW shoshebeeneyah, to his para- nymph; which is agreeable to the Alexandrian copy of the Septuagint, Καὶ συνῴκησεν ἡ yon Σαμψων τῳ Νυμφαγώγῳ avrov, d¢ nv ἑταιρος αὐτου. And Samson's wife dwelt (or cohabited) with his paranymph, who had been his companion. ‘The same reading is found in the Complutensian Polyglott. From the preceding particulars, collated with the speech of John in ver. 29, and with the words of St. Paul, 2 Cor. xi. 2, it is plain that Christ is repre- sented as the BripeGRoom: the Church, or his genu- ine disciples, the Brive: the ministers of the Gospel, the Ὁ) 2: Δ) SHOSHBEENIM, Whose great and important duty it is to present to the bridegroom a pure, uncon- taminated virgin, i. e. a Church without spot, or wrin- kle, or any such thing, Ephes. v. 27, alluding evi- dently to the office of the paranymph, on whom the bridegroom depended to procure him, for wife, a chaste and pure virgin. Hence that saying of St. Paul, who considered himself the paranymph to Jesus Christ: 7 am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ, 2 Cor. xi. 2. From all these particulars, we see that the office of the shoshabin, or paranymph, was a very important one among the Jews ; and that, to it, some interesting references are made in the New Testament, the force and true meaning of which passages cannot be discern- ed without considering the character and office of the Jewish paranymph. See several good observations on this in Lightfoot’s notes on John ii. 1, and Schoett- gen, on chap. ili. 29. As the Christian Church was now to take place of the Jewish, and the latter was about to be cast off be- cause it was polluted, John, by using the simile of the bride, bridegroom, and paranympl, or friend of the bridegroom, points out, as it were prophetically, of what kind the Christian Church must be: it must be as holy and pure as an uncontaminated virgin, because it is to be the bride or spouse of our Lord Jesus Christ : and God honours the Baptist by making him the para- nymph; and indeed his whole preaching and baptism were excellently calculated to produce this great effect, as he strongly proclaimed the necessity of a total re- formation of heart and manners, among all classes of the people. See the notes on Matt. iii. 8-12, and on Luke iii. 10-14. He heard the bridegroom’s voice— he faithfully communicated what he had received from heaven, ver. 27, and he rejoiced exceedingly to find that he had got a people prepared for the Lord. The success of John’s preaching greatly contributed to the success of that of Christ and his disciples. For this purpose he was endued with power from on high, and chosen to be the paranymph of the heavenly bridegroom, 537 Jesus leaves Judea ST. JOHN. to pass into Galilee \ CHAPTER IV. Tesus, finding that the Pharisees took offence at his making many disciples, leaves Judea to pass into Gali- lee, 1-3. And passing through Samaria comes to Sychar, and rests at Jacob’s well, 4-6. While his disciples were gone to the city to buy meat, a woman of Samaria comes to draw water, with whom our Lord discourses at large on the spiritual nature of his religion, the perfection of the Divine nature, and the purity of his worship, 7-24. inform her townsmen, 25-30. Samaritans believe on him, 39-42. On his informing her that he was the Messiah, she leaves her pitcher, and goes to His discourse with his disciples in her absence, 31-38. He stays two days with them, and goes into Galilee, 43-45. Many of the He comes to Cana, and heals the son of a nobleman, in consequence of which he believes on him, with his whole family, 46-54. A. M. 4031. ‘A.D. 97. W HEN therefore the Lord knew An. Gump, how the Pharisees had heard that Jesus made and * baptized more disciples than John. 2 (Though Jesus himself baptized not, » but his disciples, ) 3 He left Judea, ° and departed again into Galilee. 4 And he must needs go through Samaria. 5 Then cometh he to a 4,M. 4031. 5 . - . . Ὁ. 7. city of Samaria, which is called se ΘΙ: Sychar, near to the parcel of ground ‘that Jacob gave to his son Joseph. 6 Now Jacob’s well was there. Jesus there- fore, being wearied with jas journey, ° sat thus on the well: and it was about the sixth hour. 2 Chap. ili. 22, 26. Ὁ Acts x. 48. © Matt. iv. 12.—4Gen. xxxili. 19; xlviii.22; Josh. xxiv. 32.—® Exod. ii. 15; Heb. iv. 15 NOTES ON CHAP. IV. Verse 1. Jesus made and baptized, &e.| These seem to be quoted as the very words which were brought to the Pharisees ; and, from our Lord’s con- duct after this information, we may take it for granted that they were so irritated that they were determined to seek an occasion to take away his life ; in consequence of which, leaving Judea, he withdrew into Galilee. Verse 2. Jesus himself baptized not] See chap. iii. 22. Verse 4. And he must needs go through Samaria.] Or, It was necessary for him to pass through Samaria: for this plain reason, and no other, because it was the only proper road. Samaria lay northward of Judea, and between the great sea, Galilee, and Jordan; and there was therefore no going from Galilee to Jerusa- lem but through this province. See the note on Luke xvii. 11. From Jerusalem to Galilee through Sama- ria, according to Josephus, was three days’ journey. See his own life. Verse 5. A city—called Sychar] This city was anciently called Shechem. It seems to have been situ- ated at the foot of Mount Gerizim, in the province of Samaria, on which the temple of the Samaritans was built. After the ruin of Samaria by Salmanezer, Sychar, or Shechem, became the capital of the Sama- ritans; and it continued so, according to Josephus, Ant. 1. xi. c. 8, in the time of Alexander the Great. It was about ten miles from Shiloh, forty from Jeru- salem, and fifty-two from Jericho. It probably got the name of Sychar, which signifies drunken, from the drunkenness of its inhabitants. With this crime the Prophet Isaiah (ch. xxviil. 1, 3, 7, 8) solemnly charges the Ephraimites, within whose limits the city stood. This place is remarkable in the Scriptures: 1. As being that where Abram first stopped on his coming from Haran to Canaan. 2. Where God first appeared to that patriarch, and promised to give the land to his seed. 3. The place where Abram first built an altar 538 to the Lord, and called upon his name, Gen. xii. 7. The present name of this city is Neapolis, or Naplouse. See Calmet. That Jacob gave to his son Joseph.| Jacob had bought this field from the children of Hamor, the father of Shechem, for a hundred pieces of silver, or lambs, Gen. xxxili. 19; and in it he built an altar, which he dedicated to El Elohey Yishrael, the strong God, the covenant God of Israel, ver. 19. This, Jacob left as a private or overplus inheritance to Joseph and his children. See Gen. xlviii. 21, 22, and Josh. xxiy. 32. Verse 6. Jacob's well was there.| Of this well Mr. Maundrell gives the following account. ‘ About one-third of an hour from Naplosa, the ancient Sychar and Sychem, stood Jacob’s well. If it be inquired, whether this be the very place, seeing it may be sus- pected to stand too remote from Sychar for the women to come and draw water, we may answer—that, in all probability, the city extended farther in former times than it does now, as may be conjectured from some pieces of a very thick wall, the remains perhaps of the ancient Sychem, still to be seen not far from hence. Over it stood formerly a large church, erected by the Empress Irene ; but of this the voracity of time, as- sisted by the hands of the Turks, has left nothing but a few foundations remaining. The well is covered at present with an old stone vault, into which you are Jet down by a very strait hole; and then, removing ἃ broad flat stone, you discover the well itself. It is dug in a firm rock, is about three yards in diameter, and thirty-five in depth, five of which we found full of water. This confutes a story frequently told to trav- ellers, ‘That it is dry all the year round, except on the anniversary of that day on which our blessed Saviour sat upon it; but then bubbles up with abundance ot water.’ At this well the narrow valley of Sychem ends, opening itself into a wide field, which probably is part of the ground given by Jacob to his son Joseph 1 Our Lord’s discourse with A. M. 4031. ἢ ‘CD 27. 7 There cometh a woman of An. Olymp. Samaria to draw water: Jesus saith unto her, Give me to drink. 8 (For his disciples were gone away unto the city to buy meat.) 9 Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria ? CHAP. IV. the woman of Samarva for ‘ the Jews have no dealings with 4,M. 4031. the Samaritans. 10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink ; thou wouldest have asked of him, and he would have given thee £ living water. 11 The woman saith unto him, Sir, thon An. Olymp. CCI1.3 £2 Kings xvii. 24; Luke ix. 52, 53; Acts x. 28. It is watered by a fresh stream, running between it and Sychem, which makes it exceedingly verdant and fruitful.” See Maundrell’s Travels, 5th edit. p. 62. Cutting pools, or making wells for public use, ren- ders a man famous among the Hindoos. So this well had the name of Jacob, because he had digged it, and it was for public use. Sat thus] Chrysostom inquires what the particle thus, οὕτως, means here? and answers, that it simply signifies, he sat not upon a throne, seat, or cushion ; but (as the circumstances of the case required) upon the ground. This is a sense which is given to the word in the ancient Greek writers. See Raphelius, Wetstein, and Pearce. It is probably a mere exple- tive, and is often so used by Josephus. See several examples in Rosenmiiller. The sixth hour.| About twelve o’clock: see the notes on chap. i. 39. The time is noted here: 1. To accours for Christ’s fatigue—he had already trav- elled several hours. 2. To account for his thirst— the sun had at this time waxed hot. 3. To account for the disciples going to buy food, ver. 8, because this was the ordinary time of dinner among the Jews. See the note referred to above. Dr. Macknight thinks the sixth hour to be the Roman six o’clock in the af- ternoon. See note on chap. i. 29. Verse 7. There cometh a woman of Samaria to draw water] That this was the employment of the females, we see in different parts of the Sacred Wri- tings. See Gen. xxiv. 11, &c.; Exod. ii. 16, and the note at the end of that chapter. The Jews say that those who wished to get wives went to the wells where young women were accustomed to come and draw water; and it is supposed that women of ill fame frequented such places also. See several proofs in Schoeltgen. Verse 9. That thou, being aJew] Probably the in- habitants of Judea distinguished themselves from those of Samaria by some peculiar mode of dress; and by this the Samaritan woman might have known Christ : but it is likely that our Lord spoke the Galilean dia- lect. by which we find, from Mark xiv. 70, a Jew of tua: Ustrict might easily be known. The sews have no dealings with the Samaritans.] Perhaps better, Jews have no communion with Sama- ritans. These words appear to be added by the evangelist himself, in explanation of the woman’s question. The original word, συγχρωνται, has been variously translated and understood. It comes from ¢ , logether, and χραομαι, I use, or borrow: hence it has been understood to mean, the Jews will be under 1 € Isa. xii. 3; xliv. 3; Jer. ii. 13; Zech. xiii. 1; xiv. 8. no kind of obligation to the Samaritans—will borrow nothing from them—will not drink out of the same cup or well with them—will not sit down to meals with them, nor eat out of the same vessel—will have no religious connection, no commercial dealings with them. The,word communion, I think, fully expresses the sense of the original ; and, being as extensive in its meaning as our word dealings, is capable of as general an interpretation. The deadly hatred that subsisted between these two nations is known to all. The Jews cursed them, and believed them to be ac- cursed. Their most merciful wish to the Samaritans was, that they might have no part in the resurrection - or, in other words, that they might be annihilated. Verse 10. If thou knewest the gift of God] Awpeav signifies a free gift. A gift is any thing that is given, for which no equivalent has been or is to be returned : a free gift is that which has been given without ask- ing or entreaty. Such a gift of kindness was Jesus Christ to the world, chap. iii. 16; and through him comes the gift of the Spirit, which those who believe on his name were to receive. Christ was not an ob- ject of desire to the world—no man asked for him ; and God, moved thereto by his own eternal mercy, freely gave him. Through this great gift comes the Holy Spirit, and all other gifts which are necessary to the salvation of a lost world. Living water.] By this expression, which was com- mon to the inhabitants both of the east and of the west, is always meant spring water, in opposition to dead, stagnant water contained in ponds, pools, tanks, or cisterns ; and what our Lord means by it is evidently the Holy Spirit, as may be seen, chap. vil. 38, 39. As water quenches the thirst, refreshes and invigo- rates the body, purifies things defiled, and renders the earth fruitful, so it is an apt emblem of the gift of the Holy Ghost, which so satisfies the souls that re- ceive it that they thirst no more for earthly good : it purifies also from all spiritual defilement, on which ac- count it is emphatically styled the Holy Spirit; and it makes those who receive it fruitful in every good word and work. Verse 11. Thou hast nothing to draw with] Ovre avranua exerc, Thou hast no bucket. Good water is no plentiful in the east; and travellers are often obliged to carry leathern dottles or buckets with them, and a line also, to let them down into the deep wells, in order to draw up water. If the well was in our Lord’s time, as it was found by Mr. Maundrell, thirty- five yards deep, it would require a considerable line to reach it; and with such it is not likely that even the 539 Our Lord’s discourse with A.M. 4031. ; ° M4031. hast nothing to draw with, and the An. Olymp. well is deep: from whence then . 9618. hast thou that living water ? 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13 Jesus answered and said unto her, Who- soever drinketh of this water shall thirst again : 14 But "whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him ? shall be in him a well of water springing up into everlast- ing life. 15 * The woman saith unto him, Sir, give ST. JOHN. the woman of Samaria. me this water, that I thirst not 4.M;4031- neither come hither to draw. An. Olymp. 16 Jesus saith unto her, Go, call thy husband, and come hither. 17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband : 18 For thou hast had five husbands; and he whom thou now hast is not thy husband : in that saidst thou truly. 19 The woman saith unto him, Sir, ! I per- ceive that thou art a prophet. 20 Our fathers worshipped in ™ this moun- tain; and ye say, that in τ Jerusalem is the 4 Chap. vi. 35, 58——+* Chap. vii. 38——k See chap. vi. 34; xvii. 2, 3; Rom. vi. 23; 1 John v. 20. 1 Luke vii. 16; xxiv. 19; chap. vi. 14; vii. 40——™ Judg. ix. 7. n Deut. xii. 5, 11; 1 Kings ix. 3; 2 Chron. vii. 12. disciples of our Lord were provided. The woman might well say, The well is deep, and thou hast no- thing to draw with ; whence then hast thou that living water 2 Verse 12. Our father Jacob] The ancient Samari- tans were undoubtedly the descendants of Jacob ; for they were the ten tribes that revolted in the reign of Rehoboam: but those in our Lord’s time were not genuine Israelites, but a corrupted race, sprung from a mixture of different nations, sent thither by Salma- nezer, king of the Assyrians. See 2 Kings xvii. Verse 14. Springing up into everlasting life.| On this account he can never thirst :—for how ean he lack water who has in himself a living, eternal spring? By this water our Lord means also his doctrine, explain- ing and promising the gifts and graces of the Holy Ghost, which proceed from Jesus Christ their fountain, dwelling in a believing heart. There is no eternal life without the Spirit; no Spirit without Christ ; and no Christ to give the Spirit, without dwelling in the heart: this his whole doctrine proclaims. Verse 15. Give me this water] She did not as yet comprehend our Lord’s meaning ; but her curiosity was much excited, and this was the design of our Lord, that he might have her mind properly prepared to re- ceive the great truths which he was about to announce. Verse 16. Call thy husband] Our Lord appears to have spoken these words for two purposes: 1. To make the woman consider her own state. 2. To show her that he knew her heart, and the secret actions of her life ; and was therefore well qualified to teach her heavenly truths. Verse 18. Thou hast had five husbands] It is not clear that this woman was a prostitute: she might have been legally married to those five, and might have been divorced through some misbehaviour of her own, not amounting to adultery; for the adulteress was to be put to death, both by the Jewish and Samaritan law, not divorced: or she might have been cast off through some caprice of her husband ; for, in the time of our Lord, divorces were very common among the Jews, so that a man put away his wife for any fault. See the note on Matt. v. 31. Some are so very fond of 540 exaggerating that nothing can pass through their hands without an increase: hence Heracleon says she had six husbands; and Jerome modestly gives her ‘wenty- two! Viginti duos habuistt maritos, et alle a quo sepelieris non est tuus. ‘Thou hast had twenty-two husbands, and he by whom thou shalt be buried is not thine.” /pist. xi. He whom thou now hast is not thy husband] Nvv ὃν ἔχεις, οὐκ ect cov avnp. Bishop Pearce would trans- late this clause in the following manner: There is no husband whom thou now hast—or, less literally, Thou hast no husband now: probably the meaning is, Thou art contracted to another, but not yet brought home : therefore he is not yet thy husband. See Rosenmiiller. Bishop Pearce contends that our Lord did not speak these words to her by way of reproof: 1. Because it is not likely that a woman so far advanced in years as to have had five husbands should have now been found living in adultery with a sixth person. 2. Because it is not likely that our Lord would not, in some part of his discourse, have reproved her for her fornication, especially if guilty of it under such gross circumstances. 3. Nor is it likely that a woman of so bad a life should have had so much influence with the people of her city that they should, on her testimony, ver. 39-42, believe Jesus to be the Messiah. 4. Nor is it at ali likely that when a discovery of her guilt was made to her, by one whom she acknowledged to be a prophet, ver. 19, the first thing which came into her thoughts should be the important question in religion, about the place appointed by God for his worship, so warmly contested between the Jews and Samaritans. 5. Nor is it at all probable that a person of such a bad life, without any mentioned sign of repentance, should have been the first (perhaps the only private person) to whom Jesus is recorded as declaring himself to be the Christ, as he does to her, ver. 26. Verse 19. I percewe that thou art a prophet.] And therefore thought him well qualified to decide the grand question in dispute between the Jews and the Samari- tans: but she did not perceive him to be the Messiah. Verse 20. Worshwped in this mountain] Probably pointing to Mount Gerizim, at the foot of which Sychar 1 Our Lord’s discourse with a place where men ought to wor- An, Olrzp. ship. : : 21 Jesus saith unto her, Woman, believe me, the hour cometh, ° when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ° ye know not what: we know ©Mal. i. 11; 1 Tim. ii. 8——P2 Kings xvii. 29.——1]sa. ii. 3. Luke xxiv. 47; Rom. ix. 4, 5. was situated. The patriarchs had worshipped here— Jacob builded an altar on this mountain, and worship- ped the true God: see Gen. xxii. 2; Xxxill. 20. Thus she could say, Our fathers worshipped in this mountain. On this mountain Sanballat had built them a temple, about 332 years before our Lord’s incarna- tion. See Joseph. Antiq. xi. c. viii. s. 4,and 2 Mace. vi. 2. Many heathens considered particular places as having a peculiar sanctity or fitness, for the worship of their deities, beyond others. Such places abound in Hin- dostan ; and in them they think men ought to worship. In the Hebrew Pentateuch, Deut. xxvii. 4, &ce., where the Israelites are commanded to build an altar on mount Eat, and offer sacrifices, &c., the Samaritan Pentateuch has Gerrizim instead of Ebal; and Dr. Kennicott strongly contends, Dissert. vol. ii. p. 20, &c., that Gerizim is the genuine reading: but our blessed Lord, by the following answer, shows that the place was a matter of little importance, as the Divine worship was no longer to be confined to either: ver. 21. See the note on Deut. xxvii. 4. Verse 21. The hour cometh, ὅς. The time was now at hand in which the spiritual worship of God was about to be established in the earth, and all the Jewish rites and ceremonies entirely abolished. Worship the Father.| This epithet shows the mild, benignant, and tender nature of the Gospel dispensation. Men are called to worship their heavenly Father, and to consider themselves as his children. In reference to this, our Lord’s prayer begins, Our Fatuer, who art in heaven; &c. See ver. 23. Verse 22. Ye worship ye know not what} The Sa- maritans believed in the same God with the Jews; but, as they rejected all the prophetical writings, they had but an imperfect knowledge of the Deity: besides, as they incorporated the worship of idols with his wor- ship, they might be justly said to worship him whom they did not properly know. See the account of their motley worship, 2 Kings xvii. 26-34. But after Sanballat had built the temple on Mount Gerizim, the idolatrous worship of the Cutheans and Sepharvites, &c., was entirely laid aside; the same religious ser- vice being performed in the Samaritan temple which was performed in that at Jerusalem. We know wnat we worship] We Jews acknowledge all the attributes of his nature, and offer to him only the sacrifices prescribed in the law. Salvation 1s of the Jews.| Ex tov Ἰουδαίων εστιν, Salvation is from the Jews. Salvation seems here to mean the Saviour, the Messiah, as it does Luke ii. 30; Acts iv. 12; and so the woman appears to have under- CHAP. IV: the woman of Samaria. 4 Ϊ Α. Μ. 4031 for 4 salvation rae An. Olymp. CCL3.. what we worship: is of the Jews. 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in "spirit and in truth: for the Father seeketh such to worship him. 24 * God zs a Spirit: and they that worship τ Philemon iii. 3—+*Chapter i. 17—t2 Corinthians iil. 17. stood it, ver. 25. The Messiah was to spring from the Jews—from them, the preaching of the Gospel, and the knowledge of the truth, were to go to all the nations of the world. It was to the Jews that the promises were made ; and it was in their prophetic Seriptures, which the Samaritans rejected, that Jesus Christ was proclaimed and described. See Isa. xi. 3. Verse 23. The true worshippers shall worship—in spirit] The worship of the Samaritans was a defective worship—they did not receive the prophetical writings : that of the Jews was a carnal worship, dealing only in the ledier, and referring to the spirit and design, which were at a distance, by types and ceremonies. The Gospel of Christ showed the meaning of all these carnal ordinances, and the legal sacrifices, which had all their consummation in his offering of himself: thus a spiritual dispensation took place of the carnal one which prefigured it. 2. The preaching of the Gospel discovered the true nature of God, of salvation, of the human soul, of earthly and of heavenly things ; and, because of this, it is put in opposition to the defective Samaritan worship. Verse 24. God is a Spirit] This is one of the first, the greatest, the most sublime, and necessary truths in the compass of nature! There is a God, the cause of all things—the fountain of all perfection—without parts or dimensions, for he is rrernat—filling the heavens and the earth—pervading, governing, and upholding all things: for he is an infinite spirir! This God can be pleased only with that which re- sembles himself: therefore he must hate sin and sin- fulness ; and can delight in those only who are made partakers of his own Divine nature. As all creatures were made by him, so all owe him obedience and reve- renee; but, to be acceptable to this infinite Spirit, the worship must be of a spiritual nature—must spring from the heart, through the influence of the Holy Ghost : and it must be in rruTH, not only in sincerity, but performed according to that Divine revelation which he has given men of himself. A man worships God in spirit, when, under the influence of the Holy Ghost, he brings all his affections, appetites, and desires to the throne of God; and he worships him in truth, when every purpose and passion of his heart, and when every act of his religious worship, is guided and regu- lated by the word of God. “ The enlightened part of mankind,” says Abu’l Fazel, “knows that true right- eousness is an upright heart; and believe that God © can only be worshipped in holiness of spirir.” Ayeen Akbery, vol. iii. p. 254. « Of all worshippers,” says Creeshna, “I respect him as the most devout, who hath faith in me, and who 541 Our Lord's discourse with ΕΣ him must worship fim in spirit and An. Olymp. in truth. 25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, “he will tell us all things. 26 Jesus saith unto her, ‘I that speak unto thee am he. 27 § And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her 7 ST. JOHN. the woman of Samarra 28 The woman then left her 4,M 403). waterpot, and went her way into the An. Olymp. city, and saith to the men, Wei it 29 Come, see a man WYwhich told me all things that ever I did: is not this the Christ ? 30 Then they went out of the city, and came unto him. 31 4 In the mean while, his disciples pray ed him, saying, Master, eat. 32 But he said unto them, I have meat to eat that ye know not of. 4 Ver. 29, 39. ¥ Chap. ix. 37 ; Matt. xxvi. 63, 64; Mark xiv. 61, 62. Ww Ver. 25. serveth me with a soul possessed of my spirit.” Geeta, Ρ. 68. Verse 25. I know that Messias cometh] Instead of oda, I know, several excellent MSS. and versions read, οἰδαμεν, we know; as if she had said that all the Sa- maritans expected the advent of the Messiah. Though they did not receive the prophetic writings, yet the tradition of the advent of the Messiah, which was common among the Jews, and founded on promises contained even in the books of Moses, was generally received among the Samaritans also. Which is called Christ} This appears to be the evangelist’s explanation of the Hebrew word, accord- ing to his custom; chap. 1. 38, 41, 42; ix. 7, &e.; for we cannot suppose that the woman understood Greek, so as to translate the Hebrew word to our Lord; or that she should suppose that a person who was a Jew, ver. 9, and a prophet, ver. 19, could stand in need of this interpretation. He will tell us ali things.) Relative to the nature of God, the nature of his worship, and the proper place to adore him in. In a word, he will settle the great national question between Gerizim and Ebal ; and we shall then know certainly where we ought to worship. Verse 26. Jesus saith unto her, I—am he.] Our Lord never spoke in such direct terms concerning him- self to his own countrymen; nor even to his own dis- ciples, till a little before his death. The reason given by Bishop Pearce is the following : The woman being alone when Jesus said it, and being a Samaritan, he had no reason to apprehend that the Samaritans, if they knew his claim, would disturb his ministry before the time of his suffering came; which seems to have been the reason why he concealed it so long from his own countrymen. Verse 27. Came his disciples] From the town, whither they went to buy food, ver 8. Marvelled that he talked with the woman] Because it was contrary to the custom of the eastern countries ; and there are many canons, among the rabbins, against it. To the present time, if a man meet even his own wife in the street, he does not speak to her ; and this is done to keep up the appearance of a chas- | tity and temperance of which the eastern world knows | medium of earthly matters. 542 nothing. They might wonder how a Samaritan, in whom they could expect no spirituality, could listen to the conversation of their Master, who never spake but about Aeavenly things. Yet no man said, ὅς] They were awed by his majesty, and knew that he must have sufficient reasons to induce him to act a part to which he was not at all accustomed. A great man has said, “Converse sparingly, if at all, with women; and never alone.” Every minister of the Gospel will do well to attend to this advice. Verse 28. Left her waterpot] She was so penetrat- ed with the great truths which Jesus had announced that she forgot her errand to the well, and returned to the city without the water for which she came out ! Verse 29. All things that ever I did] The Jews believed that one essential characteristic of the Mes- siah would be, that he should be able to tell the seerets of all hearts. This they believed was predicted, Isa. Xi/9532 When the famous impostor Barchochab, who rose up under the empire of Adrian, about a hundred years after the incarnation, professed himself to be the Mes- siah, after having been deceived by him for two years, they at last thought of putting his divinity to proof on this ground: they brought before him persons whom he did not know, some of whom were very vicious, and others of a different character ; they desired him to point out who were the righteous, and who were the wicked; which when he could not do, they rose up and put him to death. La Bible de Mariin. Verse 30. They went out of the city] Such ef- fect had the simple testimony of the woman on their minds. And came unto him.| Or, Were coming to him; for they did not reach him immediately ; all that discourse between him and his disciples, mentioned ver. 31 to 39, inclusive, having taken place before the people o Sychar got to the well. See ver. 40. Verse 31. Master, eat.| They knew that he was greatly spent both with hunger and fatigue. Verse 32. I have meat to eat that ye know not of.) Our blessed Lord seizes every opportunity to raise the minds of his apostles to heavenly things, through the Nor does he force these 1 Our Lord’s discourse with his fh 4031. 33 Therefore said the disciples An. Olymp. one to another, Hath any man wa brought him aught to eat 7 34 Jesus saith unto them, * My meat is to do the will of him that sent me, and tofinishhis work. 35 Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the x Job xxiii, 12; chap. vi. 38 ; xvii. 4; xix. 30.—Y Matt. ix.37, Luke things into such service. Properly understood, earthly substances are the types, representatives, and shadows of heavenly things. Verse 33. Hath any man brought him aught to eat?) Has he got food in any preternatural way ? They could not help remembering the miraculous interventions of Divine providence in feeding Elijah by the ravens, at the brook Cherith, 1 Kings xvii. 4—6, and by the min- istry of an angel, chap. xix. 5—8, and our Lord’s pre- ternatural repast in the wilderness, after his victory over Satan, Matt. iv. 11. Verse 34. My meat is to do the will of him that sent me] In these words, our blessed Lord teaches a lesson of zeal and earnestness to his apostles, and to all their successors in the Christian ministry. Let the salvation of souls lie nearer your heart than life itself. Let eating and drinking, labour and rest, reading, think- ing, study, prayer, and all things, be directed to the ac- complishment of this great work. Ministers of Jesus! imitate your Lord! Souls are perishing for lack of knowledge—God has given you the key of the king- dom, the knowledge of his word—O open unto them the gate of life! They are dropping by thousands into hell! O pluck the brands out of the burning ! Verse 35. There are yet four months, and then cometh harvest 2] In Palestine, the harvest did not be- gin till after the passover, which was fixed on the 14th of the month Nisan, which answers to our March, and sometimes extends into April. The barley harvest was the first; after that the wheat; and both were finished by Pentecost. For, in the feast of Pentecost, the first fruits of all the harvest were carried to the temple, and waved before the Lord. See Lev. xxiii. 11. The four months, of which our Lord speaks here, must be computed, according to M. Toynard, from Shebat, which was the eleventh month of the sa- ered year, and which commenced that year on the1 3th of January : from that, till the beginning of the wheat harvest, which began about a month after the passover, there were exactly four months. The passover was that year on the 15th of Nisan, or March 28; and Pentecost took place on the 17th of May. We may therefore suppose that it was about the 13th of January, or beginning of the month Shebat, that John the Baptist was cast into prison, and that Christ retir- ed into Galilee. The fixing of this epoch is of con- siderable importance. See Calmet’s Com. on this place. The following method of dividing the seasons among the Jews is thus stated in Bava Metsia, fol. 106. “Half Tisra, all Marheshvan, and half Cisleu, is py zerd, sEED-TIME. Half Cisleu, whole Teeth, and 1 CHAP. IV. disciples on the same subject. fields ; ¥ for they are white already to 4, M- 4031. harvest. 36 * And he that reapeth receiveth ae wages, and gathereth fruit unto life eternal : “that both he that soweth, and he that reapeth, may rejoice together. 37 And herein is that saying true, One soweth, and another reapeth. An. Olym 3 2 Dan. xii. 3.——* Chap. xv. 16; Amos ix. 13; Heb. xi. 40. x. 2, half Shebat, is ΠῚ choreph, winter. Half Shebat, whole Adar, and half Nisan, is ἪΡ kor, the winrer soustice. Half Nisan, all jar, and half Sivan, is ὙΥΡ katsir, narvest. Half Sivan, all Tammuz, and half Ad, is YP kyits, summer. Half Ad, all Elul, anc. half Tisri, is DN chum, the great neat.” The Jews sowed wheat and spelt in Tisri and Marheshvan; and barley in Shebat and Adar. Now let us reckon τετράμηνον, the four months, backwards, from the be- ginning of the darley harvest, or the middle of the month Nisan, and we shall go back to the middle of the month Cisleu, which will fall in with the begin- ning of our December, whence it will be easy to con- jecture what feast that was, mentioned chap. ν. 1, viz. the passover. See Lightfoot ; and see the note on chap. v. 1. After all that learned men have said on this passage, it does not appear that our Lord meant any thing by it more than an illustration of his present subject. Though there were ordinarily four months from seed- time to harvest, and that a man, after he had sowed his seed, must wait patiently till the regular and na- tural harvest came, yet it was not the case now :— the seed of life which he had sown but a few hours ago had already brought forth much fruit; therefore he says, Lift up your eyes, and look on the fields, over which it is likely the Samaritans were then com- ing in troops, guided by the woman who had already received the light of the Gospel of peace. The fields—are white already to harvest.| Multi- tudes of Samaritans are coming to believe on me, and to be saved unto eternal life. Probably they had a kind of white raiment. Verse 36. And he that reapeth receiveth wages] Or, And already the reaper receiveth wages. By mak- ing the word 757, already, the beginning of this verse, on the authority of some excellent MSS. and versions, a more consistent sense is obtained than from the com- mon arrangement, where ἤδη terminates the preceding verse. Already the heavenly sower, Jesus Christ, becomes the reaper of the produce of the seed which he had so lately sown; and receives the wages which he desir- ed, the high gratification of saving immortal souls ; and gathers in his fruit unto eternal life. So the sower and the reaper, who are here one and the same person rejoiced together, having seen the seed time and the harvest take place on the same day. The sower had not time to leave the field which he had sown, till it was full time to gather in the harvest! Verse 37. Herein is that saying true, One soweth, 543 Many of the Samaritans believe in A.M. 4031. 38 I sent you to reap that whereon aay Olymp. ye bestowed no labour: other men _—-“_ laboured, and ye are entered into their labours. 39 9] And many of the Samaritans of that city believed on him ἢ for the saying of the woman, which testified, He told me all that ever I did. 40 So when the Samaritans were come unto him, they besought him that he would tarry ST. JOHN. Christ on the woman s testimony with them: and he abode there two 4: ™. 4031 days. An. Olymr 41 And many more believed be- ee cause of his own word; 42 And said unto the woman, Now we be- lieve, not because of thy saying: for * we have heard him ourselves, and know that this is in deed the Christ, the Saviour of the world. 43 9 Now after two days he departed thence, and went into Galilee. > Ver. 29. and another reapeth.| Or, One is the sower, and another is the reaper. In what respects you, of this business, this proverb is true—One is the sower, &c., for I have sent you to reap, to preach my Gospel, and gain converts, where ye have not laboured—have not sown the first seeds of eternal life. Others have la- boured—the patriarchs and prophets, and ye are entered into the fruits of their labours. They announced the Messiah who was to come, and the expectation of the people was excited, and they longed for his appear- ance ; but they were gathered to their fathers before they could see the fruit of their labour. You are come to tell the people that the kingdom of God is among them, and that God has visited his people. The proverb which our Lord mentions above was taken from what ordinarily happens in the course of the Divine providence, where one takes a great deal of pains to procure that of which another reaps the benefit. See instances of this proverb, Lev. xxvi. 16: Ye shall sow your seed in vain, for your enemies shall eat it. Micah vi. 15: Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but not anoint thee with the oil. See also Hos. vii. 9. The Greeks had the same proverb: AAAou μὲν σπεροῦσι, αλλοι Sav αἀμησονται. So had the Latins: Als leporem excitasti. You have beat the bush, and an- other has found the hare. See the famous verses of Virgil beginning with, Sie ves non vobis, in which the fowls, the sheep, the bees, and the oxen, are elegantly brought in as illustrations of the propriety of the proverb. Sic vos non vobis nidificatis aves. Sic vos non vobis vellera fertis oves. Sic vos non vobis mellificatis apes. Sic vos non vobis fertis aratra boves. So you, ye dzrds, of wondrous skill possest, Not for yourselves construct the curious nest. So you, ye sheep, who roam the verdant field, Not for yourselves your snowy fleeces yield. So you, ye dees, who every flower explore, Not for yourselves amass the honied store. So you, ye patient Azne, inured to toil, Not for yourselves subdue the stubborn soil! B’shop Pearce gives this text a remarkable turn. The verse he translates mus: J sent you away, that ye might reap that whereon ye bestowed no labour; i. e. I did not send you to the city (ver. 8) for this purpose only, that ye might buy meat; but I sent you away 544 ¢ Chap. xvu. 8; 1 John iv. 14. chiefly with this intent, that there might be a harvest for you to reap upon your return; though you sowed no seed, and bestowed no labour for that purpose. While you were gone, I sowed spiritual seed in the heart of a Samaritan woman; and she is gone, and is about to return with many of her city, whom she has brought to believe, (ver. 39-42.) These, and the many more which will believe upon hearing my doc- trine, (ver. 41,) will all be a harvest arising out of the seed which I sowed in your absence, and on which, therefore, ye bestowed no labour. We farther adds, that the Greek ϑερίζειν, stands for tov ϑεριίζειν, and such expressions are often used to signify, not the end and design, but the event only. Pearce’s Comment Verse 39. Many of the Samaritans—believed on him for the saying of the woman] This woman was the first apostle of Christ in Samaria! She went and told her fellow citizens that the Messiah was come ; and gave for proof, that he had told her the most secret things she had ever done: see on ver. 29. This word, which is twice repeated, in ver. 29 and here, strongly intimates that a more particular conversation had taken place, between our Lord and the Samaritan woman, than what is here related. Ver. 40. He abode there two days.| We are not told that he wrought any miracles among them; this does not appear to have been necessary : they were a simple-hearted, teachable people, and they credited him on the evidence of his own eternal truth. Why are not miracles wrought now? Miracles were only for the establishment of the doctrines of Christianity, where they were first preached ; we profess to believe these doctrines; therefore, to us, miracles would be useless. Where the doctrine is credited, no miracle is necessary : the Samaritans believed, and no miracle was wrought among them; for the simple reason, it was not necessary. Verse 42. We have heard him ourselves] On see ing and hearing our Lord, the faith of those who had already believed on the woman’s testimony was abun dantly confirmed; and, besides those, may others be- lieved who had not heard the woman speak. This is indeed the Christ] The promised Messiah The Saviour of the world.| Not of the Jews only, but of the Samaritans, and of the whole Gentile world. Verse 43. Went into Galilee.] Bishop Pearce thinks that some words have been lost from the end of this verse, which may be supplied thus : Went into Galilee, but not to Nazareth ; for Jesus himself had 1 A nobleman entreats 44 For ὁ Jesus himself testified, An, , Olymp. that a prophet hath no honour in his 3 own country. 45 Then when he was come into Galilee, the Galileans received him, * having seen all the things that he did at Jerusalem at the feast: ‘ for they also went unto the feast. 46 So Jesus came again into Cana of Galilee, ® where he made the water wine. And there was a certain ὃ nobleman, whose son was sick at Capernaum. 47 When he heard that Jesus was come out of Judea into Galilee, he went unto him, A. Μ. 4031. . 27. 4 Matthew xiii. 57; Mark vi. 4; Luke iv. 24. lii. 2,—f Deut. xvi. 16. © Chap. ii. 23 ; CHAP. IV. Christ to cure his son and besought him that he would 4,™ 431. come aero, and heal his son; for An. Olymp. he was at the point of death. _ aaah 48 Then said Jesus unto him, ‘ Except ye see signs and wonders, ye will not believe. 49 The nobleman saith unto him, Sir, come down ere my child die. 50 Jesus saith unto him, * Go thy way ; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. 51 Andas he was now going down, his servants met him, and told him, saying, Thy son liveth s Chap. ii. 1, 11—Or, courtier, or ruler—i1 Cor. i. 22, k Psa. Ixxi. 20; Luke vii. 50. declared, &c. In Matt. xiii. 57; Mark vi. 4, and Luke iv. 24, which are the only texts where Jesus is said to have declared this, he always spake of Naza- reth only, and not of Galilee in general, a country where he lived for the most part, and wrought the greatest number of his miracles, and made the most converts. Verse 44. Jesus himself testified] He bore testi- mony to the general truth of the following proverb. See on Matt. xiii. 57. Verse 45. The Galileans received him] They re- zeived him as the promised Messiah, because of the miracles which they had seen him perform at Jerusa- lem, at the passover. See chap. ii. 23. Verse 46. Where he made the water wine.| See the notes on chap. ii. 1, ἄς. Cana was on the road from Nazareth to Capernaum and the Sea of Tiberias. A certain nobleman] An officer of the king’s court : for this is the meaning of the original word, βασιλικος, which the vulgate translates regulus, a little king. This officer belonged to Herod Antipas, who was then tetrarch of Galilee. Jerome calls him Palatinus, and says he was an officer of the king’s palace. Others think it was Chuza, mentioned Luke viii. 3; and others think it was Manaen, spoken of Acts xiii. 1. One of these opinions may be true, but all solid proof is wanting. This officer, whoever he was, appears to have had his ordinary abode at Capernaum, and hearing that Christ was at Cana, he came express from Capernaum thither, to entreat him to heal his child. Verse 48. Except ye see signs and wonders, &c.] Our Lord does not tell this man that he had no faith, but that he had not enough. If he had had none, he would not have come from Capernaum to Cana, to beg him to heal his son. If he had had enough, he would have been contented with recommending his son to our Lord, without entreating him to go to Capernaum. to heal him; which intimates that he did-not believe our Lord could do it ata distance. But the words are not addressed to the nobleman alone, but to all the Gali- lean Jews in general ; for our Lord uses the plural number, which he never does when addressing an in- dividual. These people differed widely from the peo- ple of Sychar: they had neither a love of the truth, Vou. I. Ὁ 35} nor simplicity of heart; and would not believe any thing from heaven, unless forced on their minds by the most striking miracles. They were favoured with the ministry of John Baptist; but, as that was not accom- panied with miracles, it was not generally credited. They require the miracles of Christ, in order that they may credit the advent of the Messiah. There are many like these Galileans still in the world: they deny that God can have any influence among men; and as to the operations of the Holy Spirit, they, in the genuine Galilean spirit, boldly assert that they will not credit any man who professes to be made a par- taker of them, unless he work a miracle in proof of his pretensions! These persons should know that the grace of working miracles was very different from that by which a man is saved; and that the former might exist, even in the most astonishing measure, where the latter did not. See 1 Cor. xiii. 2. Verse 49. Sir, come down, &c.] He did not think our Lord could cure him without being present, and seems here to feel himself hurt, because our Lord did not come at his first entreaty. It is difficult for a proud man, or a man in office, to humble himself, or to treat even God Almighty with proper respect. The spirit of this man seems not much unlike to that of Naaman the Syrian, 2 Kings v. 11. Verse 50. Go thy way; thy son liveth.| Had our Lord gone with him, as he wished, his unbelief could not have been fully removed ; as he would have still thought that our Lord’s power could not reach from Cana to Capernaum: in order to destroy his unbelief at once, and bring him into the fulness of the faith of his supreme power, he cures him, being apparently absent, by that energy through which he fills both the heavens and the earth. Here it may be observed, our blessed Lord did what this man requested him to do, but not in the way in which he wished it to be done. God will save all to the uttermost who cal] upon him, but not in the way in which they may desire. Eternal life is the free gift of God, and he has a right to give it as he pleases; and he always gives his gifts in that way in which his glory is best promoted, and our eternal interest secured. The man believed the word] And yet it appears 54 The nobleman’s son cured. AM al, 52 Then inquired he of them "Ἢ Gam. the hour when he began to —_ amend. And they said unto him, Yesterday at the seventh hour the fever teft him. 53 So the father knew that 7t was at the same ST. JOHN. He and his family believe. hour in which Jesus said unto him, 4, ™, 4031. Thy son liveth: ‘and himself be- Age cae lieved, and his whole house. eet ΟΕ 54 ‘This 2s again the second miracle that Jesus did, when he was come out of Judea into Galilee. 1 Acts xviii. 8; xvi. 15, 34. that he had suspended his faith upon a certain condi- tion: “If I find on my return that my son is healed, I will believe that Jesus is the Messiah.” Verse 52. Then inquired he of them the hour] The servants, overjoyed to find their master’s son so suddenly restored, set off to meet him, that they might impart to him tidings which they knew would be so very agreeable; and he, intent on having his faith settled, began immediately to inquire what time it was when the fever left him, to see whether his cure was the effect of some natural cause, or whether it was done by the power of Christ. Yesterday at the seventh hour] At the time we would call one o'clock. Dr. Macknight thinks the Ro- man hour is intended; i. e. seven o’clock in the even- ing; and this he thinks is the reason why our Lord did not accompany the nobleman: for, as Cana was a day’s journey from Capernaum, had our Lord gone at that hour he must have travelled in the might, from which it might have been inferred that he could not cure the child without being personally present. Har- mony, vol. i. p. 52. Verse 53. So the father knew] He had the fullest proof that his son’s cure was supernatural, and that it was wrought by the Lord Jesus. Himself believed, and his whole house.| He and his whole family became true converts to the doctrine of the manifested Messiah. The whole family, im- pressed with the great kindness of God in sending health to the child, were the more easily led to believe in the Lord Jesus. The sickness of the child became the mean of salvation to all the household. They, no doubt, thought at first that God was dealing hardly with them, when threatening to remove the child ; but now they see that in very faithfulness God had afflict- ed them. Let us learn never to murmur against God, or think that he does not act kindly towards us. His wisdom cannot permit him to err; his goodness will not suffer him to do any thing to his creatures but what may be subservient to their best interests. By providential occurrences, apparently the most adverse, he may be securing our eternal salvation. There is an account in Beracoth, fol. 34, very simi- lar to this of the evangelist, and very possibly stolen from this holy source. ‘ When the son of Rab. Ga- maliel fell sick, he sent two of his disciples to R. Chanina, that he would pray to God for him. When he had seen them, he went on the roof of his house and prayed for him. He then came down and said to them, His fever has departed from him. They said unto him, Art thou a prophet? He answered, I am neither a prophet, nor the son of a prophet ; but when { can recite my prayers readily, I know I shall be heard. They then wrote down the hour; and, when 546 they returned to R. Gamaliel, he said to them, Ye have fulfilled your ministry—in respect to my son, all is complete. In that hour the fever ("2M chomah, ὁ muperoc) left him, and he desired water to drink.” Schoettgen very properly remarks, Ovum ovo non ma- gis simile est, atque hee fabula narrationi evangelice. “One egg is not more like to another, than this fable to the evangelical narration.” Verse 54. This—second miracle] The first miracle which Christ performed was in this same city of Cana, just after his baptism; and this second took place after his arrival here from Jerusalem, whence, we have seen, he was driven by the persecution raised against him by the scribes and Pharisees. By construing the word παλιν, again, with ελθων, he came, that confu- sion which is evident in the common version is entire- ly removed. Bishop Pearce says: “It seems probable to me that John, when he wrote this verse, either joined the word παλιν to ελθων, as he had done in ver. 46, or meant that it should be so joined in the construction.” John does not mention here the miracles which om Lord did at Capernaum on his first journey, chap. ii. 11, nor those which he did at Jerusalem on the feast of the passover. See chap. ii. 12; Luke iv. 23. Tuere are several particulars in the preceding his- tory of the Samaritan woman which confirm the doc- trine of a particular providence, and show how God manages the most common occurrences in order to accomplish the designs of his mercy and love. The Gospel must be preached to the Samaritans : this is God’s purpose; and in this case, the wrath of man is caused to praise him. 1. Christ finds it necessary to quit Judea because of the persecution raised up against him by the scribes and Pharisees, ver. 1-3. How worthy of admiration is that Divine providence that presses every thing into the accomplishment of its own designs! The doctors of Jerusalem oblige the Saviour to leave their city ; and a simple woman persuades all the inhabitants of a Samaritan city to open their gates and their hearts, and entreat the Redeemer of the world to enter in. 2. Christ must pass through Samaria, ver. 4. He was so situated in Judea that he could not reach Gali- lee except through Samaria, without taking a large circuit, which the necessities of the present case could not admit. Thus, while he appears to fly only from the fury of his persecutors, he is in reality seeking the lost, and fully accomplishing the work he came into the world to perform. 3. Christ being weary finds it necessary to sit down to rest himself by Jacob’s well, ver. 5, 6, spent with fatizue and hunger. How energetic was this fatigue! ( 35* ) Jesus goes to the now actwe was this rest! Nothing can happen to Christ in vain—nothing can turn him out of the way of his merey—his great work he continues to carry on, without the smallest interruption, where we would have thought it must have been necessarily suspended. 4. The disciples are obliged to go to the city to buy victuals, ver. 8, and Jesus was left alone. Even this circumstance was not only favourable to the con- version of the Samaritan woman, but even essentially necessary, as, without it, she could not have had that opportunity of conversing freely with our Lord; nor would it have been proper for him to have made that discovery of himself, in their presence, which we find he did during their absence. See the note on ver. 26. 5. The Samaritan woman is induced at that very time to go and draw water. Even so small ἃ circum- stance as this becomes a necessary part in the econo- my of her salvation. There is not a circumstance in our life—not an occurrence in our business, but God will make it subservient to our salvation, if we have a CHAP. V. feast at Jerusatem simple heart and a teachable spirit. The steps of a good man especially are ordered of the Lord; and, while he acknowledges his Maker in all his ways, he will direct all his steps. A proper consideration of this great truth will produce both confidence and hu- mility. 6. But this blessed doctrine may be abused; for some may suppose that God always acts according to a fixed necessity, through which, whatsoever was, 1s, or will be, has had its existence, mode of being, ope- ration, and direction, according to predetermined irre- vocable laws. This system makes God himself the necessary agent of eternal fate, as it supposes him to be constantly employed in doing what eternal neces- sity obliges him to perform ; and thus his infinite free- dom is bounded or acted upon by uncontrollable neces- sity. Perdition is not farther from glory than neces- sitating decrees are from a particular and gracious providence, by which the means of salvation are placed within the reach of every human being. CHAPTER V. The man who had been diseased thirty-eight years healed on the Sabbath day, 1-9. secute Christ, and seek to kill him, because he had done this cure on the Sabbath, 10-16. The Jews cavil, per Our Lord vin- dicates his conduct, and shows, from the testimony of the Father, the Scriptures, John the Baptist, and his own works, that he came from God, to be the light and salvation of the world, 17-39. He reproves the Jews for their obstinacy, 40; hatred to God, 41, 42 ; pride, 43, 44; and disbelief of their own law, 45-47. AM AFTER “this there was a feast of the Jews; and Jesus went ae Olymp. up to Jerusalem. 2 Now there is at Jerusalem ΑΥΜΕΥ ΤΟΙ >by the sheep © market ἃ pool, An, Olymp which in the Hebrew is called a Ley. xxiii. 2; Deut. xvi. 1; chap. ii. 13. NOTES ON CHAP. V. Verse 1. A feast] This is generally supposed, by the best critics, to have been the feast of the passover, which was the most eminent feast among the Jews. In several excellent MSS. the article is added, ἡ éop77, THE feast, the grand, the principal festival. Petavius supposes that the feast of Purim, or lots, is here meant; and one MS. reads ἡ σκηνοπηγία, the feast of Taber- nacles. Several of the primitive fathers believe Pen- tecost to be intended ; and they are followed by many of the moderns, because, in chap. vii. 2, mention is made of the feast of Tabernacles, which followed Pen- tecost, and was about the latter end of our September ; and, in chap. x. 22, mention is made of the feast of Dedication, which.was held about the latter end of November. See Bp. Pearce. See chap. x. 22. Calmet, however, argues that there is no other feast with which all the circumstances marked here so well agree as with the passover; and Bp. Newcome, who is of Calmet’s opinion, thinks Bp. Pearce’s argument concerning the succession of the feasts to be inconclu- sive; because it is assumed, not proved, that the three feasts which he mentions above must have happened in the same year. See much on the same subject in Bp. Newcome’s notes to his Harmony, p. 15, &c. Lightfoot has observed, that the other evangelists 1 b Neh. iii. 1; xii. 39.——* Or, gate. speak very sparingly of our Lord’s acts in Judea They mention nothing of the passovers, from our Lord’s baptism till his death, excepting the very last : but John points at them all. The first he speaks of, chap. ii. 13 ; the third, chap. vi. 4; the fourth, chap. xiii. 1; and the second in this place: for although he does not call it the passover, but a feast in general, yet the circumstances agree best with this feast ; and our Lord’s words, chap. iv. 35, seein to cast light on this subject. See the note there. Verse 2. There 1s] This is thought by some to be a proof that John wrote his Gospel Jefore the destruc- tion of Jerusalem; and that the pool and its porticoes were still remaining. Though there can be little doubt that Jerusalem was destroyed many years before John wrote, yet this does not necessarily imply that the pool and its porticoes must have been destroyed too. It, or something in its place, is shown to tra vellers to the present day. See Maundrell’s Jour. p 108. But instead of ec, 1s, both the Syriac, all the Arabic, Persic, Armenian, and Nonnus, read ἣν, was; which is to me some proof that it did not exist when these versions were made, and that the pool which is shown now is not the original. By the sheep market] Rather, gate: see Neh. iii 1, 32; xii. 39. This was in all probability the gate 547 The miracle wrought at ST. JOHN. the pool of Bethesda. A M4031. tongue Bethesda, having five por-| 4 For ‘an angel went down ata 4,™M; 4031. a one ches! 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 Matt. xxvili. 2; through which the sheep were brought which were offered in sacrifice in the temple. A pool} Bp. Pearce thinks the word κολυμβηϑρα should be translated Jath, and that this place was built for the purpose of bathing and swimming in. He observes that κολυμβᾷν signifies to swim, in Acts xxvii. 43. In proof of this, he cites three of the old 7ίαϊα, which have natatoria, a bathing or swimming place. Bethesda} This word is variously written in the MSS. and versions: Bezatha—Bethzatha—Betzetha —Belzetha—Belzatha—Berzeta ; and many have Bethsaida. But the former reading is the genuine one. Bethesda, or according to the Hebrew AION} Bethchasdah, signifies literally, the house of mercy. Tt got this name probably from the cures which God mercifully performed there. It is likely the porticoes were built for the more convenient reception of the poor and distressed, who came hither to be healed. It does not appear that any person was obliged to pay man for what the mercy of God freely gave. Wicked as the Jewish people were, they never thought of levying a tax on the poor and afflicted, for the cures they received in these healing waters. How is it that a well-regulated state, such as that of Great Britain, can ever permit individuals or corporations to enrich themselves at the expense of God’s mercy, manifested in the sanative waters of Bristol, Bath, Buxton, &c.% Should not the accommodations be raised at the ex- pense of the public, that the poor might enjoy without cost, which they are incapable of defraying, the great blessing which the God of nature has bestowed on such waters? In most of those places there is a pro- fession that the poor may drink and bathe gratis; but it is little better than a pretence, and the regulations relative to this point render the whole nearly ineffi- sient. However, some good is done. Verse 3. Blind, halt, withered) To these the Codex Beza, three copies of the Jtala, and both the Persic, add παραλυτικων, paralytic ; but they are probably included among the withered. Waiting for the moving of the water.] This clause, with the whole of the fourth verse, is wanting in some MSS. and versions ; but I think there is no sufficient evidence against their authenticity. Griesbach seems to be of the same opinion ; for though he has marked the whole passage with the notes of doubtfulness, yet he has left it in the text. Some have imagined that the sanative virtue was communicated to the waters by washing in them the entrails of the beasts which were offered in sacrifice ; and that the angel meant no more than merely a man sent to stir up from the bottom this corrupt sediment, which, being distributed through the water, the pores of the person who bathed in it were penetrated by this matter, and his disorder repelled! But this is a miserable shift to get rid of 548 A.D. 27. certain season into the pool, and trou- ἀπ. cai bled the water : whosoever then first after the troubling of the water, stepped in, was made whole of whatsoever disease he had. 1 Cor. ix. 24. the power and goodness of God, built on the merest conjectures, self-contradictory, and every way as unlikely as it-is insupportable. It has never yet been satisfactorily proved that the sacrifices were ever washed; and, could even this be proved, who can show that they were washed in the pool of Bethesda 7 These waters healed a man in a moment of whatso- ever disease he had. Now, there is no one cause under heaven that can do this. Had only one kind of disorders been cured here, there might have been some countenance for this deistical conjecture—but this is not the case ; and we are obliged to believe the relation just as it stands, and thus acknowledge the sovereign power and mercy of God, or take the des- perate flight of an infidel, and thus get rid of the pas sage altogether. Verse 4. Angel] “ Of the Lord,” is added by AKL, about 20 others, the A&thiopic, Armenian, Slavonic, Vulgate, Anglo-Sazon, and six copies of the Itala: Cyril and Ambrose have also this reading. If this reading be genuine, and the authorities which support it are both ancient and respectable, it destroys Dr. Hammond's conjecture, that, by the angel, a messen- ger only, sent from the Sanhedrin, is meant, and that these cures were all performed in a natural way. Those who feel little or none of the work of God in their own hearts are not willing to allow that he works in others. Many deny the influences of God’s Spirit, merely because they never felt them. This is to make any man’s experience the rule by which the whole word of God is to be interpreted; and conse- quently to leave no more divinity in the Bible than is found in the heart of him who professes to ex- plain it. Went down] Κατεβαινεν, descended. The word seems to imply that the angel had ceased to descend when John wrote. In the second verse, he spoke of the pool as being s/z// in existence ; and in this verse he intimates that the Divine influence ceased from these waters. When it began, we know not; but it is likely that it continued no longer than till the cruci fixion of our Lord. Some think that this never took place before nor after this time. Neither Josephus, Philo, nor any of the Jewish authors mention this pool; so that it is very likely that it had not been long celebrated for its healing virtue, and that nothing of it remained when those authors wrote. Certain season] This probably refers to the time of the feast, during which only this miraculous virtue lasted. It is not likely that the angel appeared to the people—his descent might be only known by the ebullition caused in the waters. Was not the whole a type of Christ? See Zech. xiii. 1. He is the true Bethesda, or house of mercy, the fountain opened to the house of David, and to the inhabitants of Jerusa- 1 Christ heals the man who was a 5 And a certain man was there, An. Olymp. which had an infirmity ° thirty and __—_— eight years. 6 When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole ? 7 The impotent man answered him, Sir, 1 have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. * Lam. iii. 39; Hab. ii. 3; Luke viii. 43-——S Matt. ix.6; Mark ii. 11; Luke v. 24——* Chap. ix. 14. lem, for sin and for uncleanness ; unto which all the diseased may come, and find health and life eternal. Verse 5. Had an infirmity thirty and eight years.| St. Chrysostom conjectured that blindness was the infirmity of this person: what it was, the inspired writer does not say—probably it was a palsy: his case was deplorable—he was not able to go into the pool nimself, and he had no one to help him; so that poverty and disease were here connected. The length of the time he had been afflicted makes the miracle of his cure the greater. There could have been no collusion in this case: as his affliction had lasted thirty-eight years, it must have been known to multi- tudes; therefore he could not be a person prepared for the occasion. All Christ's miracles have been wrought in such a way, and on such persons and occa- stons, as absolutely to preclude all possibility of the suspicion of imposture. Verse 6. Wilt thou be made whole?] Christ, by asking this question, designed to excite in this person faith, hope, and a greater desire of being healed. He wished him to reflect on his miserable state, that he might be the better prepared to receive a cure, and to value it when it came. Addresses of this kind are always proper from the preachers of the Gospel, that the hearts, as well of hardened as of desponding sin- ners, may be stirred up to desire and expect salvation. Do you wish to be healed? Do you know that you are under the power of a most inveterate and dangerous disease? If so, there is a remedy—have immediate recourse to the physician. Questions of this kind are frequently asked in the secret of our souls, by the inspirations of God’s Spirit. Happy those who pay attention to them, and give right answers. Verse 7. Sir, I have no man] Nat, Kupte—* Yes, sir; but I have no man :”—this is the reading of C*GH, fourteen others, both the Syriac, later Persic, Arabic, and Chrysostom. Reader, be thankful to God for health and outward comforts. When long affliction has been allied to deep poverty, how deplorable is the state ! Verse 8. Rise, take up thy bed, and walk.| Jesus speaks here as God. He speaks in no name but his own, and with an authority which belongs to God alone. And what is the consequence? The man became whole immediately ; and this sudden restora- tion to health and strength was an incontestable proof of the onmipotence of Christ. It has been remarked, 1 CHAP. V. diseased thirty-eight yer 5 A. M. 4031. A. D. 27. An. Olymp CCL. 3. 8 Jesus saith unto him, ‘ Rise, take up thy bed, and walk. 9 And immediately the man was made whole, and took up his bed, and walked: and Son the same day was the sabbath. 10 Ἵ The Jews therefore said unto him that was cured, It is the sabbath day : "it is not lawful for thee to carry thy bed. 11 He answered them, He that made me h Exod. xx. 10; Neh. xii. 19; Jer. xvii. 21, &c.; Matt. xii. 2; Mark ii. 24; iii. 4; Luke vi. 2; xiii. 14. that our Lord, after having performed a miracle, was accustomed to connect some circumstance with it, which attested its truth. After the miracle of the five loaves, he ordered the fragments to be collected, which were more in quantity than the loaves themselves, though several thousands had been fed. When he changed the water into wine, he ordered some to be taken first to the steward of the feast, that he might taste and bear testimony to its genuineness and excel- lency. When he cured the lepers, he commanded them to show themselves to the priests, whose business it was to judge of the cure. So here, he judged it necessary, after having cured this infirm man, to order him not only to arise, but to take up his bed, and walk, which sufficiently attested the miracle which he had wrought. God’s work is ever known by its excellence and good effects. The bed of a poor Hindoo is seldom any thing besides a single mat, or a cloth as thick as a bed- quilt. Men carrying such beds may be seen daily on the highways. Verse 9. The same day was the sabbath.] Mr. Toynard supposes that this miracle was wrought on the 11th of Nisan, the sabbath before the passover, which was celebrated the 14th of Nisan, or 28th of March. But why did our Lord command this man to carry his bed on the sabbath, as the law prohibited all servile work, and especially the carrying of burthens? See Exod. xx. 8; Jer. xvii. 21; Neh. xiii. 15. To this it may be answered, 1. The man was a poor man, and if he had left his bed he might have lost it; and he could not have conveniently watched it till the next morning. 2. Christ showed by this that he was Lord of the sabbath: see Matt. xii. 8. 3. This was not contrary to the spirit of the law: the sabbath was made to honour God in, and this was a public monument of his power and good- ness. 4. It was consistent with the wisdom of Christ to do his miracles so that they might be seen and known by a multitude of people, and especially in Jerusalem, which was the capital of the country, and the centre of the Jewish religion; and this very circumstance of the healed man carrying his bed on the sabbath day must call the attention of many to this matter, and cause the miracle to be more gene- rally known. Verse 11. He that made me whole, &c.] The poor man reasoned conclusively :—He who could work such 549 Christ vindicates his miracles A.M. 4031. whole, the same said unto me, Take An, Olymp. up thy bed, and walk. == 12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk ? 13 And he that was healed wist not who it was: for Jesus had conveyed himself away, ‘a multitude being in that place. 14 Afterward Jesus findeth him in the tem- ple, and said unto him, Behold, thou art made whole: * sin no more, lest a worse thing come unto thee. | 15 The man departed, and told the Jews Or, from the multitude that was.——* Matt. xii. 45; chap. viii. 11.—— Chap. ix. 4; xiv. 10. a miracle must be at least the best of men: now a good ian will neither do evil himself, nor command others to do it: but he who cured me ordered me to carry my bed; therefore, there can be no evil in it. Verse 13. Jesus had conveyed himself away] Or, had withdrawn himself. And this he might easily do, as there was a crowd in the place. Some think the words indicate, that Jesus withdrew on seeing a multi- tude in the place, i. e. raising a tumult, because of the man’s carrying his bed. See the margin. He had not yet finished his work, and would not expose himself to the envy and malice of the Jewish rulers. Verse 14. Jesus findeth him in the temple] The man being conscious that it was through the mercy of God that he was restored, (though he did not as yet know distinctly who Christ was,) went to the temple to return thanks to God for his cure. Whether this was on the same day, or some other, does not distinctly appear : it was probably the same day, after he had carried home his couch. How many, when they are made well, forget the hand that has healed them, and, instead of gratitude and obedience to God, use their renewed health and strength in the service of sin! Those who make this use of God’s mercies may con- sider their restoration as a respite only from perdition. Sin no more, lest a worse thing come unto thee.] Our Lord, intending to discover to this man who he was, gave him two proofs of the perfection of his knowledge. 1. He showed him that he knew the secret of the past—sin no more: thereby intimating that his former sins were the cause of his long afflic- tion. 2. He showed him that he knew the future— lest a worse thing come unto thee: if thy iniquity be repeated, thy punishment will be increased. Verse 15. The man departed, and told the Jews] He did not say it was Jesus who had ordered him to carry his bed, but it was Jesus who had cured him ; and he left them to draw the inference, viz. That this Jesus must be the miraculous power of God. Verse 16. And sought to slay him] This clause is omitted by BCDL, some others, and several ancient versions. Grieshach has left it out of the text; and Professor White says, cerlissime delenda: but it does not appear to me that it should be omitted. However, 550 ST. JOHN. agamst the cavils of the Jews that it was Jesus which had made 4,™, 4031. him whole. An. Olymp. 16 And therefore did the Jews —°Ch* persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. 17 Ἵ But Jesus answered them, ' My Father worketh hitherto, and I work. 18 Therefore the Jews ™ sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Fa- ther, Ὁ making himself equal with God. 19 § Then answered Jesus and said unto them, Verily, verily, I say unto you, ° The Son m Chap. vii. 19. = Chap. x. 30, 33; Phil. ii 6. © Ver. 30; chap. viii. 28; ix. 4; xii. 49; xiv. 10. it was true of the Jews, whether the words were origi- nally in the evangelist or not. For what cause did these persons seek to destroy our Lord? Because he had healed a poor man, who had been diseased thirty- eight years, and ordered him to carry home the couch on which he lay! How implacable must their malice have been! The spirit of religious persecution has always been the most fell and dangerous of all on this side perdition. Every other disposition appears to have its moderator; but this is wholly abandoned to the guidance of Satan, and has for its objects the men who know the truth, and who live to the glory of their God, and for the benefit of mankind. How strange that such should ever be objects of malice and hatred ! But the Satanic nature in fallen man is ever opposed to whatever comes from God. Verse 17. My Father worketh hitherto, and I work.\ Or, As my Father worketh until now, &c., καϑως being understood. God created the world in six days: on the seventh he rested from all creating acts, and set it apart to be an everlasting memorial of his work. But, though he rested from creating, he never ceased from preserving and governing that which he had formed: in this respect he can keep no sabdaths ; for nothing can continue to exist, or answer the end pro- posed by the Divine wisdom and goodness, without the continual energy of God. So J work—I am constantly employed in the same way, governing and supporting all things, comforting the wretched, and saving the lost: and to me, in this respect, there is no sabdath. Verse 18. Making himself equal with God.|] This the Jews understood from the preceding verse: nor did they take a wrong meaning out of our Lord’s words; for he plainly stated that, whatever was the Father’s work, his was the same; thus showing that He and the Father were ONE. They had now found out two pretences to take away his life: one was that he had broken the Sabbath—e2ve, dissolved, as they pretended, the obligation of keeping it holy. The other was that he was guilty of blasphemy, in making himself egual to God: for both which crimes, a man, according to the law, must suffer death. See Num xv. 32; Lev. xxiv. 11, 14, 16. Verse 19. The Son can do nothing of himself] 1 Christ shows his AM, ‘81. can do nothing of himself, but what An. Olymp. he seeth the Father do: for what ———— things soever he doeth, these also doeth the Son likewise. 20 For »the Father loveth the Son, and showeth him all things that himself doeth : and he will show him greater works than these, that ye may marvel. 21 For as the Father raiseth up the dead, and quickeneth them, 4 even so the Son quick- eneth whom he will. 22 For the Father judgeth no man, but * hath P Matt. ili. 17; chap. iii. 35; 2 Pet. i. 17. 4 Luke vii. 14; viii. 54; chap. xi. 25, 43.——* Matt. xi. 27; xxviii. 18; ver. 27; Because of his inseparable union with the Father : nor can the Father do any thing of himself, because of his infinite unity with the Son. What things soever he doeth, these also doeth the Son] God does nothing but what Christ does. What God does is the work of God, and proper to no crea- cure—Jesus does whatsoever God does, and therefore is no created being. The Son can do nothing but what he sees the Father do: now, any intelligent creature may do what God cannot do: he may err—he may sin. If Jesus can do nothing but what God does, then he is no creature—he can neither sin nor err, nor act impexfectly. The conclusion from our Lord’s argument is: If I have broken the Sabbath, so has God also; for I can do nothing but what I see him doing. He is ever governing and preserving ; I am ever employed in saving. Verse 20. Greater works than these] Two of these he immediately mentions : Raising the dead, ver. 21. And judging the world, ver. 22. That ye may marvel.| Or, So as to make you won- der. Our Lord sometimes speaks of himself as God, and sometimes as the ambassador of God. As he had a human and Divine nature, this distinction was essen- tially necessary. Many errors have originated from want of attention to this circumstance. Verse 21. As the Father raiseth up the dead| This he did in the case of the widow’s son at Sarepta, 1 Kings xvii. 22, by the ministry of the Prophet Elijah. And again, in the case of the Shunamite’s son, 2 Kings iv. 32-35, by the ministry of the Prophet Elisha. The Son quickeneth whom he will.| He raiseth from death to life whomsoever he pleases. So he did, for he raised the ruler’s daughter, Mark v. 35-42; the widow’s son at Nain, Luke vii. 11-15; and Lazarus, at Bethany, John xi. 14—44. Whom he will. Here our Lord points out his sove- reign power and independence ; he gives life accord- ing to his own will—not being obliged to supplicate for the power by which it was done, as the prophets did; his own will being absolute and sufficient in every ease. Verse 22. The Father judgeth no man] This con- firms what he had said before, verse 17, 19, that the Father acts not without the Son, nor the Son without the Father ; their acts are common, their power equal. 1 CHAP. V. equality with the Father committed all judgment unto the 4,™ 403}. Son: An. Olymp. 23 That all men should honour the eae Son, even as they honour the Father. * He that honoureth not the Son, honoureth not the Father which hath sent him. 24 Verily, verily, I say unto you, t He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation ; " but is passed from death unto life. 25 Verily, verily, I say unto you, The hour ch. iii. 35; xvii. 2; Acts xvii. 31; 1 Pet. iv. 5——— 1 John it. 23. © Chap. ili. 16, 18; vi. 40,47; vill.51; xx.31. 1 John iii. 14 Verse 23. That all men should honour the Son, ἄτα. If then the Son is to be honoured, Even as the Father is honoured, then the Son must be God, as receiving that worship which belongs to God alone. To worship any creature is idolatry : Christ is to be honoured even as the Father is honoured; therefore Christ is not a creature; and, if not a creature, consequently the Creator. See chap. i. 3. He that honoureth not the Son] God will not receive that man’s adoration who refuses to honour Jesus, even as he honours him. ‘The Jews expected the Messiah as a great and powerful Prince ; but they never thought of a person coming in that character enrobed with all the attributes of Godhead. To lead them off from this error, our Lord spoke the words recorded in these verses. Verse 24. He that heareth my word] My doctrine —and believeth on him that sent me—he who credits my Divine mission, that I am come to give light and life to the world by my doctrine and death—hath eter nal life—the seed of this life is sown in his heart the moment he believes—and shall not come into con- demnation, εἰς κρισιν, into judgment—that which will speedily come on this unbelieving race ; and that which shall overwhelm the wicked in the great day. But is passed from death unto life.| Μεταβεβηκεν, Has changed his country, or place of abode. Deathis the country where every Christless soul lives. The man who knows not God lives a dying life, or a living death ; but he who believes in the Son of God passes over from the empire of death, to the empire of life. Reader! thou wast born in death: hast thou yet chang- ed the place of thy natural residence 1 Remember that to live in sin is to live in death; and those who live and die thus shall die eternally. Verse 25. The dead shall hear the voice] Three kinds of death are mentioned in the Scriptures: natu- ral, spiritual, and eternal. The first consists in the separation of the body and soul. The second in the separation of God and the soul. The third in the separation of body and soul from God in the other world. Answerable to these three kinds of death, there is a threefold life: Natu- ral life, which consists in the union of the soul and body. Spiritual life, which consists in the union of God and the soul, by faith and love. ternal life 55 Christ asserts the A.M. 4031. A.D. st, 18 coming, and now is, when ‘ the ae: dead shall hear the voice of the Son ———— of God: and they that hear shall live. 26 For as the Father hath life in himself, so hath he given to the Son to have life in himself ; 27 And “hath given him authority to exe- cute judgment also, x because he is the Son of man. 28 Marvel not at this: for the hour is com- ing, in the which all that are in the graves shall hear his voice, ST. JOHN. resurrection of all men : A. M. 4031. 29 ¥ And shall come forth: 7 they 4, *; “93! that have done good, unto the resur- An. Coe. rection of life ; and they that have : done evil, unto the resurrection of damna tion. 30 51 can of mine own self do nothing: as I hear, I judge: and my judgment is just; because ὃ I seek not mine own will, but the will of the Father which hath sent me. 31 9 ° If I bear witness of myself, my wit- ness is not true. 32 4 There is another that beareth witness v Verse 28; Eph. ii. 1, 5; v. 14; Col. ii. 13——w Verse 22; Acts x. 42; xvii. 31. x Dan. vil. 13, 14.——¥ Isa. xxvi. 19; 1 Thess. iv. 16; 1 Cor. xv. 52. z Dan. xii. 2; Matt. xxv. 32,33, 46 Ver. 19.——> Matt. xxvi. 39; chap. iv. 34; vi. 38. © See chap. viii. 14; Rey. iii. 14. 4 Matt. 111. 17; xvii. 5; chap. viii. 18; 1 John v. 6, 7, 9. which consists in the communion of the body and soul with God, by holiness, in the realms of bliss. Of the dead, our Lord says, the hour is coming, and now is, when they shall hear the voice of the Son of God, and live. The hour is coming, when all that sleep in the dust shall awake at the voice of the Son of man, and come to judgment : for he giveth life to the dead, ver. 21, 28,29. Again, the hour is coming, when some of those who have died a natural death shall hear the voice of the Son of God and live again here. It is likely that our Lord had not as yet raised any from the dead; and he refers to those whom he intended to raise: see on yer. 21. Lastly, the hour now is, when many who are dead in trespasses and sins, shall hear the voice (the word) of the Son of God, believe, and receive spiritual life through him. Verse 26. Hath he given to the Son to have life, &c.] Here our Lord speaks of himself in his character of Messiah, or envoy of God. Verse 27. Because he is the Son of man.| Because he is the Messiah ; for in this sense the phrase, Son of man, is often to be understood. But some join this to the next verse thus :—Marvel not at this, because he 1s the Son of man. Verse 28. Marvel not at this] I think it quite ne- cessary to follow here, as noted above, the punctuation of both the Syriac, the Armenian, Chrysostom, Dama- scenus, Theophylact, Euthymius, and others ; which is found also in some very good MSS. Theophylact says that the common method of reading this, which he highly objects to, was the invention of Paul of Sa- mosata. In ver 26 and 27, our Lord, speaking of himself as envoy of God, said, the Father had given him to have life in himself, so that, like any of the ancient prophets, he could vivify others; and that he had given him authority to execute judgment, pro- bably referring to that judgment which he was shortly to execute on this unbelieving nation, and apparently in direct reference to Dan. vii. 13, Behold one like the Son of man came with the clouds, &c., a place which the Jews expound of the promised Messiah. In this verse he anticipates an objec.ion, as if they had said: “This cannot be: thou art a man—thou wast porn among us.” Our Lord answers: Don’t marvel at this, Because I am a man—for greater things than 552 these shall be done by me: he who now addresses you, though disguised under the form of a man, shall appear in the great day to be the Judge of quick and dead: by his almighty power, he shall raise all the dead ; and, by his unerring wisdom and justice, shall adjudge the wicked to hell, and the righteous to hea- ven. The first sense, however, of this passage, ap- pears to some the most probable; though they both amount nearly to the same meaning. Verse 30. I can of mine own self do nothing] Be- cause of my intimate union with God. See on ver. 19. I seek not mine own will] I do not, I cannot at- tempt to do any thing without God. This, that is, the Son of man, the human nature which is the temple of my Divinity, chap. i. 14, is perfectly subject to the Deity that dwells in it. In this respect our blessed Lord is the perfect pattern of all his followers. In every thing their wills should submit to the will of their heavenly Father. Nothing is more common than to hear people say, J will do it because ¥ choose. He who has no better reason to give for his conduct than his own will shall in the end have the same reason to give for his eternal destruction. “I followed my own will, in opposition to the will of God, and now I am plunged in the lake that burneth with fire and brimstone.” Reader, God hath sent thee also to do his will :--- his will is that thou shouldst abandon thy sins, and be lieve in the Lord Jesus. Hast thou yet done it? Verse 31. If I bear witness] If I had no proof to bring of my being the Messiah, and equal to God, common sense would direct you to reject my testi- mony ; but the mighty power of God, by which I work my miracles, sufficiently attests that my pretensions are well founded. Bishop Pearce gives a different turn to this verse, by translating it interrogatively, thus: ‘Jf J only bear witness of myself, 1s not my wilness true? i. 6. is it, on that account, not true? In chap. vill. 14, he says, Though I bear record of myself, yet my record is true. And in verse 18, he says, I am one that bear witness of myself.” Verse 32. There is another] God the Father, who, by his Spirit in your prophets, described my person, office, and miracles. You read these scriptures, and 1 His testimony concerning A. M. 4031. A. Ὁ. 27. 33 Ye sent unto John, ° and he bare witness unto the truth. 34 But I receive not testimony from man: but these things I say, that ye might be saved. 35 He was a buming and fa shining light: © Chap. i. 15, 19, 27, 32.——‘ 2 Pet. i. 19.——+ See Matt. xiii. 20; you cannot help seeing that they testify of me :—no person ever did answer the description there given, but myself; and I answer to that description in the fullest sense of the word. See ver. 39. And I know] Instead of oda, I know, οἰδατε, ye know, is the reading of the Coder Beze, Armenian, and two of the Itala. Ye believe the Scriptures to be of God, and that he cannot lie; and yet ye will not believe in me, though these Scriptures have so clearly foretold and described me! It is not one of the least evils attending unbelief, that it acts not only in oppo- sition to God, but it also acts inconsistently with itself. It receives the Scriptures in bulk, and acknowledges them to have come through Divine inspiration; and yet believes no part separately. With it the whole is true, but no part is true! The very unreasonableness of this conduct shows the principle to have come from beneath, were there no other evidences against it. Verse 33. Ye sent unto John] I am not without human testimony of the most respectable kind :—Ye sent to John, and he bare witness. There are several circumstances in John’s character which render his testimony unexceptionable. 1. He is consulted by the very enemies of Christ, as a very holy and extra- ordinary man. 2. He is perfectly free from all self- interest, having declined making the least advantage by his own reputation. 3. He is sincere, undaunted, and so averse from all kinds of flattery that he reproves Herod at the hazard of his liberty and life. 4. He was so far from being solicited by Christ to give his testimony that he had not even seen him when he gave it. See chap. i. 19-28. Verse 34. But I receive not testimony from man tonly.] I have no need of John’s testimony: the works that I do bear sufficient testimony to me, ver. 36. But these things I say, &c.] You believed John to be a prophet—a prophet cannot lie : he bore testimony that I am the Lamb of God, that beareth away the sin of the world, chap. i. 29 ; therefore, that ye may be saved by believing in me as such, I have appealed to John’s testimony. Verse 35. He was a burning and a shining light] Hy 6 λυχνος ὁ καίομενος και φαίνων, should be translated, He was a burning and a shining tamp. He was not τὸ φως Tov κοσμου, the light of the world, i.e. the sun; but he was ὁ λυχνοσ, a lamp, to give a clear and steady light till the sun should arise. It is supposed that John had been cast into prison about four months be- fore this time. See the note on chap. iv. 35. As his light continued no longer t» shine, our Lord says he was. The expression of Jamp our Lord took from the or- CHAP V. of me; and I know that the witness | and * ye were willing for a season 4,™; 4031. An. Olymp. which he witnesseth of me is true. | to rejoice in his light. John the Baptast. An. Olymp. 36 Ἵ But * I have greater witness a than that of John: for ithe works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. 37 And the Father himself, which hath sent xxi. 26; Mark vi. 20.— 1 John v. 9. i Ch. ili. 2; x.25; xv. 24. doctors the lamps of Israel. A lighted candle is a proper emblem of a minister of God; and, Alters serviens consumor—* In serving others, I myself destroy :”—a proper motto. There are few who preach the Gospel faithfully that do not lose their lives by it. Burning may refer to the zeal with which John executed his message ; and shining may refer to the clearness of the testimony which he bore concern- ing Christ. Only to shine is but vanity ; and to burn without shining will never edify the Church of God. Some shine, and some burn, but few both shine and burn ; and many there are who are denominated pas- tors, who neither shine nor burn. He who wishes to save souls must both burn and shine: the clear light of the knowledge of the sacred records must fill his understanding ; and the holy flame of loving zeal must occupy his heart. Zeal without knowledge is continually blundering ; and knowledge without zeal makes no converts to Christ. For a season] The time between his beginning to preach and his being cast into prison. To rejoice] Ἀγαλλιασθηναι, To jump for joy, as we would express it. They were exceedingly rejoiced to hear that the Messiah was come, because they ex- pected him to deliver them out of the hands of the Romans ; but when a spiritual deliverance, of infinitely greater moment was preached to them, they rejected both it and the light which made it manifest. Verse 36. But I have greater witness] However decisive the judgment of such a man as John may be, who was the lamp of Israel, a miracle of grace, filled with the spirit of Elijah, and more than any prophet, because he pointed out, not the Messiah who was to come, but the Messiah who was already come: never theless, I am not obliged to depend on his testimony alone ; for I have a greater one, that of Him whom you acknowledge to be your God. And how do I prove that this God bears testimony to me? By my works; these miracles, which attest my mission, and prove by themselves that nothing less than unlimited power and boundless love could ever produce them. By my word only, I have perfectly and instantly healed a man who was diseased thirty and eight years. Ye see the miracle—the man is before you whole and sound. Why then do ye not believe in my mission, that ye may embrace my doctrine, and be saved ? Verse 37. The Father himself—hath borne wit- ness] That is, by his prophets. Ye have neither heard his voice] I make these words, with Bp. Pearce, a parenthesis: the sense is —*‘ Not that my Father ever appeared visibly or spake audibly to any of you; but he did it by the mouths of dinary custom of the Jews, who termed their eminent] his prophets.” Lately, however, he had added to their 1 553 The command of Christ Aes. me, * hath borne witness of me. Ye ay papa. have neither heard his voice at any ᾿ς time, ! nor seen his shape. 38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not. 39 Ἵ ™Search the Scriptures; for in them ye think ye have eternal life: and ™ they are they which testify of me. K Matt. iii. 17; xvii. 5; chap. vi. 27; vili. 18——! Deut. iv. 12; chap. 1. 18; 1 Tim. i. 17; 1 John iv. 12. Jsaiah vill. 20; xxxiv. 16; Luke xvi. 29 ; verse 46; Acts xvii. ST. JOHN. to search the Scriptures. ° And ye will not come to me, 4,™, 403) that ye might have life. An, Olymp. 41 9 »] receive not honour from men. 42 But I know you, that ye have not the love of God in you. 43 I am come in my Father’s name, and ye receive me not: if another shall come in 11. 2 Deuteronomy xvill, 15, 18; Luke xxiv. 27; chap 1. 45. © Chapter i. 11; iii. i9. ae Verse 34; 1 Thess ii. 6. testimony his own voice from heaven, on the day of Christ’s baptism. See Matt. iii. 17. Verse 38. Ye have not his word abiding in you) Though ye believe the Scriptures to be of God, yet ye do not let them take hold of your hearts—his word is in your mouth, but not in your mind. What a miser- able lot! to read the Scriptures as the true sayings of God, and yet to get no salvation from them! Thy word, says David, (Psa. exix. 11,) have I hid in my heart, that I might not sin against thee. This, these Jews had not done. Reader, hast thou ? Verse 39. Search the Scriptures] Epevvate τας ypadac. This should be translated, not in the wnpe- rative, but in the indicative mood—thus, Ye search the Scriptures diligently. That these words are com- monly read in the imperative mood is sufficiently known ; but this reading can never accord well with the following verse, nor can the force and energy of the words be perceived by this version. The rabbins strongly recommend the study of the Scriptures. The Talmud, Tract. Shabbath, fol. 30, brings in God thus addressing David: “I am better pleased with one day in which thou sittest and studiest the law, than I shall be with a thousand sacrifices which thy son Solomon shall offer upon my altar.” Perhaps the Scriptures were never more diligently searched than at that very time: first, because they were in expectation of the immediate appearing of the Messiah ; secondly, because they wished to find out allegories in them ; (see Philo ;) and, thirdly, because they found these scriptures to contain the promise of an eternal life. He, said they, who studies daily in the law, is worthy to have a portion in the world to come, Sohar. Genes. fol. 381. Hence we may infer: Ist. That the Jews had the knowledge of a future state before the coming of Christ; and 2ndly. That they got that knowledge from the Old ‘Testament Scriptures. The word epevvate, which might be translated, Ye search diligently, is very expressive. Homer, It. xviii. 1. 321, applies it to a Zion deprived of his whelps, who “scours the plains, and traces the footsteps of the man.” And in Opyss. xix. 1. 436, to dogs tracing their game by the scent of the foot. In the Septuagint, the verb spevvaw answers to the Hebrew wdn chapash, to search by uncovering ; to ‘apn chakar, to search minutely, to explore; to \wn chashaph, to strip, make bare ; and to ww mashash, to feel, search by feeling. It is compounded of epew, T seek, and εὐνη, a bed ; “and is,” says St. Chrysos- 554 tom, “ἃ metaphor taken from those who dig deep, and search for metals in the bowels of the earth. They look for the bed where the metal lies, and break every clod, and sift and examine the whole, in order to dis- cover the ore.” Those who read the verse in the imperative mood consider it an exhortation to the dili- gent study of the Sacred Writings. Search; that is, shake and sift them, as the word also signifies : search narrowly, till the true force and meaning of every sentence, yea, of every word and syllable, nay, of every letter and yod therein, be known and understood. Confer place with place ; the scope of one place with that of another ; things going before with things coming after: compare word with word, letter with letter, and search the whole thoroughly. See Parkhurst, Min- tert, and Leigh. Leaving every translation of the present passage out of the question, this is the proper method of read- ing and examining the Scriptures, so as to become wise unto salvation through them. Verse 40. And ye will not come to me] Though ye thus search the Scriptures, in hopes of finding the Messiah and eternal life in them, yet ye will not come unto me, believe in me, and be my disciples, though so clearly pointed out by them, that ye may have that eternal life which can only come through me. Verse 41. 7 receive not honour from men.] Ἱ do not stand in need of you or your testimony. 1 act neither through self-interest nor vanity. Your salva- tion ean add nothing to me, nor can your destruction injure me: I speak only through my love for your souls, that ye may be saved. Verse 42. But I know you, that ye have not, &c.] Don’t say that you oppose me through zeal for God’s honour, and love for his name, because I make myself equal to him: no, this is not the ease. I know the dispositions of your souls ; and I know ye have neither love for his name, nor zeal for his glory. Incorrigible ignorance, and malicious jealousy, actuate your hearts. Ye read the Scriptures, but ye do not enter into their meaning. Had you been as diligent to find out the truth, as you have been to find out allegories, false glosses, and something to countenance you in your crimes, you would have known that the Messiah, who is equal with God, must be the Son of man also, and the inheritor of David’s throne; and that the very works which I do are those which the prophets have foretold the Messiah should perform. See Dan. vii: 13, 14; Isa. ix. 6, 7; xi. 1-5, 10; xxxv. 4-6. Verse 43. I am come in my Father's name] With 1 The Jews reprenended for ‘eir » his own name, him ye will re- An. Olymp. ceive. 44 1 How can ye believe, which receive honour one of another, and seek not ‘the honour that cometh from God only? 45 Ἵ Do not think that I will accuse you to the Father: ‘there is one that accuseth * Romans ii. 29.—— Romans 4 Chapter xii. 43. ii. 12. all his influence and authority. Among the rabbins, it was essential to a teacher’s credit that he should be able to support his doctrine by the authority of some eminent persons who had gone before. Hence the form, Coming in the name of another. If another shall come in his own name] Having no Divine influence, and no other authority than his own, him ye will receive. That this was notoriously the case may appear from Josephus, Antiq. b. xviii. ο. 14 ; Acts v. 36, 37; Eusebius, Eccl. Hist. b. iv. c. 6. It is by the just judgment of God, that those who will not believe the truth of God shall be so given up as to be- lieve the most absurd of lies. For an account of these false Christs, see the notes on Matt. xxiv. 5. Verse 44. How can ye believe, which receive honour, ἄς. The grand obstacle to the salvation of the scribes and Pharisees was their pride, vanity, and self- Tove. They lived on each other’s praise. If they had acknowledged Christ as the only teacher, they must have given up the good opinion of the multitude ; and they chose rather to lose their souls than to forfeit their reputation among men! This is the ruin of mil- lions. They would be religious, if religion and worldly honour were connected ; but as the kingdom of Christ is not of this world, and their hearts and souls are wedded to the earth, they will not accept the salvation which is offered to them on these terms—Deny thy- self: take up thy cross, and follow ME. It is no wonder that we never find persons making any pro- ess in religion who mix with the world, and in any respect regulate their conduct by its anti-Christian customs, maxims, and fashions. From God only?) Or, from the only God—Iapa Tov zovov Θεου. Two of the ancient Slavonic versions read, From the only begotten Son of God. Verse 45. Do not think that I will accuse you] You have aecused me with a breach of the Sabbath, which accusation I have demonstrated to be false: I could, in return, accuse you, and substantiate the ac- cusation, with the breach of the whole law ; but this I need not do, for Moses, in whom ye trust, accuses you. You read his law, acknowledge you should obey it, and yet break it both in the letter and in the spirit. This law, therefore, accuses and condemns you. It was ἃ maxim among the Jews that none could accuse them but Moses: the spirit of which seems to be, that only so pure and enlightened a legislator could find fault with such a noble and excellent people! For, notwithstanding their abominations, they supposed themselves the most excellent of mankind! Verse 46. He wrote of me.| For instance, in re- citing the prophecy of Jacob, Gen. xlix. 10: The 1 CHAP. V. earthly-mindedness and unbelief eT A. M, 4031 you, even Moses, in whom ye ΔΑ Ων trust. An. Olymp CCL 3 46 For had ye believed Moses, ———— ye would have believed me: * for he wrote of me. 47 But if ye believe not his writings, how shall ye believe my words ? Gen. iii. 15; xii. 3; xviii. 18; xxii. 18; xlix. 10; Deut. xviii. 15, 18; chap. i. 45; Acts xxvi. 22. sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Suinon come; and unto him shall the gathering of the people be. And in Deut. xviii. 18: I will raise them up a Prophet from among their brethren like unto thee; and I will put my words in his mouth, &c. Confer this with Acts iii. 22, and vii. 37. Besides, Moses pointed out the Messiah in a multitude of symbols and figures, which are found in the history of the patriarchs, the ceremo- nial laws, and especially in the whole sacrificial system. All these were well-defined, though shadowy representations of the birth, life, sufferings, death, and resurrection of the Saviour of the world. Add to this, Moses has given you certain marks to distinguish the false from the true prophet, Deut. xiii. 1-3 ; xviii. 22, which, if you apply to me, you will find that I am not a false but a true prophet of the Most High God. Verse 47. But if ye believe not his writings, &c.]} If you lay them not to heart—if you draw not those conclusions from them which their very letter, as well as their spirit, authorizes you to draw, how shall ye believe my words, against which ye have taken up the most ungrounded prejudice? It is no wonder that we find the Jews still in the gall of bitterness, and bond of iniquity: as they believe not Moses and the pro- phets, in reference to the Messiah, it is no marvel that they reject Christ and the apostles. Till they see and acknowledge, from the law and the prophets, that Christ must have come, they will never believe the Gospel. St. Paul says, 2 Cor. iii. 15, that even until this day, when Moses (i. 6. the law) is read, the vein is upon their hearts :—so that they see not to the end of tha which is abolished: ver. 13. Nor will this veil be taken away, @ill they turn from worldly gain and athe- ism (which appears to be their general system) fo the Lord, ver. 16; and then the light of the glory of God shall shine on them in the face (through the mediation and merits) of Jesus Christ. It appears that this discourse of our Lord had effec tually confounded these Jews, for they went away without replying—a manifest proof they had nothing to say. 1. In all periods of their history, the Jews were both an incredulous and disobedient people: perhaps it was on this ground that God first chose them to be keepers of his testimonies; for had they not had the most incontrovertible proofs that God did speak, they would neither have credited nor preserved his oracles. Their incredulity is, therefore, no mean proof of the Divine authority of the law and the prophets. The apostles who were all Jews, partook deeply of the 555 Tesus is followed same spirit, as various places in the Gospel prove ; and, had not they had the fullest evidence of the divi- nity of their Master, they would not have believed, much less have sealed the truth with their blood.— Thus their incredulity is a strong proof of the authen- ticity of the Gospel. 2. When a man, through prejudice, bigotry, or malevolence, is determined to disbelieve, both evidence and demonstration are lost upon him: he is incapable of conviction, because he is determined not to yield. This was, this is, the case with the Jews—there are facts before their eyes sufficient to convince and con- ST. JOHN. by a great multitude. found them; but they have made a covenant with un- belief, and therefore they continue blind, ignorant, and wicked ; obstinately closing their eyes against the light; and thus the wrath of God is coming upon them to the very uttermost. But shall not a rebellious and wicked Christian be judged worthy of more punishment ? Cer- tainly : for he professes to believe that truth which is able to make him wise unto salvation, by faith in Jesus Christ. Reader, it is an awful thing to trifle with the Gospel !—the God of it is pure, jealous, and holy.— Come unto him and implore forgiveness of thy past sins, that thou mayest have eternal life. CHAPTER VI. Jesus passes the sea of Tiberias, and a great multitude follow him, 1-4. loaves, and two fishes, 5-13. 14. them, walking upon the water, 19-21. fleshly motives, 25-27. fended, and cavil, 41, 42. and Christ gives farther explanations, 52-59. are to be spiritually understood, 61-65. He feeds five thousand with five They acknowledge him to be the prophet that should come into the world, They purpose to force him to become their king ; and he withdraws from the multitude, 15. disciples take ship, and go towards Capernaum, and are overtaken with a storm, 16-18. The Christ comes to The people take boats and follow him, 22-24. He reproves their They profess a desire to be instructed, 28. them that he is the bread of life, and that they who reject him are without excuse, 29—40. He asserts and illustrates his foregoing discourse, 43-51. Christ preaches to them, and shows They are of- They again cavil, Several of the disciples are stumbled at his assertion, that unless they ate his flesh and drank his blood they could not have life, 60. Several of them withdraw from him, 66. He shows them that his words He questions the twelve, whether they also were disposed to forsake him, and Peter answers for the whole, 67-69. Christ exposes the perfidy of Judas, 70, 71. AM A082, FTER * these things Jesus went An. Olymp. over the sea of Galilee, which CChassit: eb is the sea of Tiberias. 2 And δα great multitude followed him, because they saw his miracles which he did on them that were diseased. - A.M. 4032. 3 And Jesus went up into a A. D.28. mountain, and there he sat with his eee disciples. ees naw δα 4 ¢ And the passover, a feast of the Jews, was nigh. 5 4 When Jesus then lifted up his eyes, 4 Matthew xiv. 15; Mark vi. 35; Luke ix. 10, 12——> Luke vi. ts 1χ..11: ¢ Lev. xxiii. 5,7; Deut. xvi. 1; chap. 11. 13; v. 1.——#4 Matt. xiv. 14; Mark vi. 35; Luke ix. 12. NOTES ON CHAP. VI. Verse 1. After these things] This is a sort of indefinite expression, from which we can gather no- thing relative to the time in which these things hap- pened. It refers no doubt to transactions in the pre- ceding year. Jesus went over the sea of Galilee} Or, as some translate the words, by the side of the sea of Galilee. From Luke, chap. ix. 10, we learn that this was a desert place in the vicinity of Bethsaida. The sea of Galilee, Genesaret, and Tiberias, are the same in the New Testament with the sea of Cinnereth in the Old. Tiberias was a city in Galilee, situated on the western side of the lake. See on ver. 22. Verse 2. They saw his miracles which he did] John does not mention these miracles; but Matthew details them, from chap. xii. 2, to chap. xiv. 13.— John seems more intent on supplying the deficiencies of the other evangelists than in writing a connected history himself. Verse 3. Went up into a mountain] This moun- tain must have been in the desert of Bethsaida, in the 556 territories of Phihp, tetrarch of Galilee. Our Lord withdrew to this place for a little rest; for he and his disciples had been so thronged with the multitudes, continually coming and going, that they had not time to take necessary food. See Mark vi. 31. Verse 4. And the passover—was nigh.] This hap pened about ten or twelve days before the third pass- over which Christ celebrated after his baptism. Cal- met. For a particular account of our Lord’s four passovers see the note on chap. ii. 13. For thirty days before the passover there were great preparations made by the Jews, but especially in the last nineteen days, in order to celebrate the feast with due solemnity. Lightfoot supposes that what is here related happened within the last fifteen days.— See Calmet’s opinion above. Verse 5. Saw a great company] See this miracle explained at large on Matt. xiv. 13, &c.; Mark vi. 31, &c.; Luke ix. 10, &e. In speaking of the passovers, and various other mat- ters, it does not appear that John follows any strict chronological order. 1 Fwe thousand fed with five a and saw a great company come unto An, Olymp. him, he saith unto Philip, Whence —_——— shall we buy bread, that these may eat? 6 And this he said to prove him: for he himself knew what he would do. 7 Philip answered him, °*'Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8 One of his disciples, Andrew, Simon Peter’s brother, saith unto him, 9 There is a lad here, which hath five barley loaves, and two small fishes: ‘ but what are they among so many ? 10 And Jesus said, Make the men sit down. (Now there was much grass in the place.) So ὁ See Num. xi. 21, 22. From verse 15, it appears that our Lord had come down from the mountain, and fed the multitudes in a plain at the foot of it. Saith unto Philip] This, with what follows, to the end of the seventh verse, is not mentioned by any of the other evangelists. Philip was probably the provider for the disciples, as Judas was the treasurer. Whence shall we buy bread] Instead of ἀγοράσομεν, shall we buy, I should read ayopacapev, may we buy, which is the reading of ABDEHLS, Mt. VB, and many others. As Philip was of Bethsaida, chap. i. 44; xii. 21, he must have been much better acquainted with the country in which they then were than any other of the disciples. Verse 6. This he said to prove him] To try his faith, and to see whether he and the other apostles had paid proper attention to the miracles which they had already seen him work; and to draw their atten- tion more particularly to that which he was now about to perform. This is an observation of the evangelist himself, who often interweaves his own judgment with the facts he relates, which St. Matthew rarely ever does. The other evangelists say that, previously to this miracle, he continued to instruct and heal the mul- titudes till it was near the close of the day. Matt. xiv. 14, 15; Mark vi. 34, 35; Luke ix. 11, 12. Verse 7. Two hundred pennyworth] This sum, rating the denarius at 7$d., would amount to 6]. 9s. 2d. of our money, and appears to have been more than our Lord and all his disciples were worth of this world’s goods. See the notes on Matt. xviii. 28. Verse 8. Andrew, Simon Peter’s brother, saith] The other evangelists attribute this answer to the apostles in general. See the passages referred to above. Verse 9. There is a lad here] Παιδαριον, a little boy, or servant, probably one who carried the apostles’ provisions, or who came on purpose to sell his bread and fish. Five barley loaves] Barley scarcely bore one-third of the value of wheat in the east: see Rev. vi. 6.— That it was a very mean fare appears from Hzek. xiii. CHAP. VI. barley loaves and two fishes the men sat down, in number about ay he five thousand. 11 And Jesus took the loaves; and when he had given thanks he distributed to the disciples, and the disciples to them that were sat down; and likewise of the fishes as much as they would. 12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. 13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. 14 Then those men, when they had seen the miracle that Jesus did, said, This is of a £2 Kings iv. 43. 19, where the false prophetesses are said to pollute the name of God for handfuls of barley, i.e. for the meanest reward. And Plutarch, in Apoph. p. 174, speaking concerning the flight of Artaverxes Mnemon, says he was reduced to such distress as to be obliged to eat barley bread. See Kypke. From this and other circumstances we may plainly perceive that the self- denying doctrine preached by Christ and his apostles was fully exemplified in their own manner of living. Two small fishes] Avo οψαρια. The word opapiov signifies whatever is eaten with bread, to perfect the meal, or to make it easy of deglutition, or to help the digestion. There is no word in the English language for it, which is a great defect. The inhabitants of Scotland, and of the north and north-west of Ireland, use the word kytshen, by which they express what- ever is eaten with bread or potatoes, as flesh, fish, butter, milk, eggs, &c., no satisfactory etymology of which word I am able to offer. In the parallel places in the other three evangelists, instead of οψαρια, ἰχθυας is used; so that the word evidently means fish in the text of St. John: see on chap. xxi. 5. Verse 10. There was much grass in the place.] Perhaps newly mown grass, or hay, is meant, (so the Vulgate fenum,) and this circumstance marks out more particularly that the passover was at hand. In Palestine the grass is ready for mowing in March; and this miracle seems to have been wrought only a few days before the commencement of that festival - see ver. 4 Verse 11. Jesus took the loaves] See the notes on Matt. xiv. 19-21. As there were five loaves and five thousand people, so there was one loaf to every thousand men, independently of the women and children. Verse 12. Gather up the fragments] “ Great will be the punishment of those who waste the crumbs of food, scatter seed, and neglect the law.” Synops. Sohar. Among the Jews the AND peah, or residue after a meal, was the property of the servitors. Verse 14. Tus is of a truth that prophet] Spoken of, Deut. xviii. 15, viz. the Messiah. How near were 557 The disciples taken in a storm. A.M 4032. truth that prophet that should An. Olymp. come into the world. 15 Ἵ When Jesus therefore per- ceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. 16 ™ And when even was now come, his dis- ciples went down unto the sea, 17 And entered into a ship, and went over the sea toward Capernaum. + And it was now dark, and Jesus was not come to them. 18 And the sea arose by reason of a great wind that blew. 19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walk- ST. JOHN. Jesus walks to them on the water. ing on the sea, and drawing nigh 4,M, 4032 unto the ship: and they were Oo afraid. cere ΟΘΕΒΕ 20 But he saith unto them, It 151; be not afraid. 21 Then they willingly received him into the ship: ‘and immediately the ship was at the land whither they went. : 22 Ἵ The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone ; & Gen. xlix. 10; Deut. xviii. 15,18; Matt. xi. 3; chap. 1. 21; iv. 19, 25; vu. 40. these people at this time to the kingdom of heaven ! Verse 15. Take him by force, to make him a king] The Jews had often suffered by famine in those times in which their enemies were permitted to prevail over them; but, finding that Jesus had such power as to multiply a few loaves to feed thousands, they took it for granted that while he was at their head no evil could possibly happen to them, and therefore were determined immediately to proclaim him king, and rid themselves at once of Herod and the Romans. Our Lord perceiving this, either by some words which they had dropped, or by his penetration of their hearts, retired before the project had been fully formed, or could be put into execution. It was not till a consi- derable time afterwards that even the disciples fully understood that his kingdom was not of this world. Into a mountain} That on which he was with his disciples previously to his working this miracle; see ver. 3. St. Matthew, chap. xiv. 22, 23, and Mark, vi. 45, 46, say that, before this, Jesus constrained his disci- ples to embark in the vessel, and go along the sea eoast towards Capernaum, or Bethsaida—see here ver. 17, and the note on Mark vi. 45; and that, after they were gone, he dismissed the multitudes, having, no doubt, given them such advices as the nature of the case required; after which he went into the mountain 10 pray. Worldly wisdom would have said, “ Declare thy- self king: yield to the desires of the people: this will be the readiest way of converting the Jews.” No. Jesus must die for the sin of the world.—No man’s heart can be turned to God by outward pomp or splendowr—no saving change can be brought about by any might er any power, but by the Spirit of the Lord of hosts. Zech. iv. 6. Verse 17. Toward Capernaum.] St. Mark says, chap. vi. 45, that our Lord commanded them to go along to Bethsaida; and in the course of the history we find they got neither to Bethsaida nor Capernaum, but landed in the country of Genesaret: Matt. xiv. 558 | h Matt. xiv. 23; Mark vi. 47.——' Matt. xiv. 25; Mark vi. 47, k Matt. xiv. 32; Mark vi. 51. 34. Our Lord seems to have desired them to go either to Bethsaida or Capernaum, which were only a very few miles distant, and on the same side of the sea. The reason why they could reach neither was the storm which the evangelists say rose at the time, and the wind being contrary: the storm being pro- bably excited by the prince of the power of the air. Capernaum lay at the northern part of this sea, and they went along the Galilean or western coast. pro- bably expecting Christ to come to tnem, on which account they might keep in close by the land. But there are great difficulties in fixing the places men- tioned by the evangelists. By some writers Beth- saida and Capernaum are placed on opposite sides of this lake: by others on the same side. Sometimes when our translation speaks of passing over the sea, &c., a coasting voyage only is meant, as we find the disciples landing on the same side from which they had departed: see the note on ver. 22. Verse 19. Had rowed] Theit vessel was a small one only, something of the boat xind: as to sails, if they had any, they could not now venture to carry them, because of the storm. Five and twenty or thirty furlongs] Between three and four miles. The sea of Tiberias, on which they now were, was, according to Josephus, War, book iii. chap. 25, forty furlongs, or five miles in breadth ; and one hundred and forty furlongs, or eighteen miles, in length. Pliny, lib. v. chap. 15, makes it about si miles broad, and szxteen long. They see Jesus| See the notes on Matt. xiv. 25, ἅς Verse 21. Immediately the ship was at the land] How far they were from the place at which they landed, when our Lord came to them, we know not. But the evangelist seems to speak of their sudaen arrival there as extraordinary and miraculous. Verse 22. The people which stood on the other side] ‘Ecykwc περαν the θαλασσῆς, Standing by the sea side. The people were not on the other side, i. e. in Perea, as our version states, but on that side where Beth- saida lay: see the notes on Matt. xiv. 25 and 34, and on Mark vi. 45. The Greek word, περᾶν, says Bishop 1 Great multitudes A. M. 4032. i Mi, 4032. 23 (Howbeit there came other An. Clymp. boats from Tiberias nigh unto the S place where they did eat bread, after that the Lord had given thanks :) 24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seek- ing for Jesus. 25 And when they had found him on the 1Or, Work not. Pearce, seems to signify in Scripture sometimes on the side of, and sometimes on this side of : see Jos. v. 1. and 1 Mace. ix. 34. The Hebrew word 2) ἀναγ, signifies by the side: Exod. xxviii. 26, and is trans- lated on this side in Deut. iv. 29. It has the same meaning in the Septuagint, Deut. i. 5; iii. 8; iv. 46. Tlepav, says Vorstius, is the same with παρα, near to. This is evidently the meaning of the word in Matt. iv. 15; as it appears, from what is said of the land of Zabulon and Nepthali, that by zepay is not meant beyond, but by the side of ; because those two tribes inhabited the western side of Jordan, which was the side lying nearest to Judea and Galilee: see on Matt. xix. 1. Verse 23. There came other boats] After Jesus and his disciples had departed. From Tiberias| Herod Antipas built this city near the lake of Genesaret, in the best parts of Gali- lee, and called it Tiderias, in honour of Tiberius, the Roman emperor: see Jos. Ant. book xviii. chap. 2. sect. 3. Verse 24. They also took shipping] That is, as many of them as could get accommodated with boats took them, and thus got to Capernaum; but many others doubtless went thither on foot, as it is not at all likely that five or six thousand persons could get boats enow to carry them. Verse 25. On the other side of the sea) That is, on the sea coast, to the northward of it, where Caper- naum lies in the land of Genesaret: but see the note, on ver. 17, 22. It was in one of the synagogues of Capernaum that he delivered the following discourse : see ver. 59. Verse 26. Ye seek me, not because ye saw, &c.] Though the miracle of the loaves was one of the most astonishing that ever was wrought upon earth; and though this people had, by the testimony of all their senses, the most convincing proof of its reality; yet we find many of them paid little attention to it, and regarded the omnipotent hand of God in it no farther than it went to satisfy the demands of their appetite ! Most men are willing to receive temporal good from the hands of God; but there are few, very few, who are willing to receive spiritual blessings. Verse 27. Labour not for the meat] That is, for that only, but also for the bread, ὅδε. Our Lord wills every man to be active and diligent in that employ- ment in which providence has placed him ; but it is his will also that that employment, and all the concerns of CHAP... Vil: follow Jesus A. M. 4032 other side of the sea, they said unto ἃς ἢ 40 him, Rabbi, when camest thou An. aap cc hither ? ---- 5 -- 26 Jesus answered them and said, Verily verily, I say unto you, Ye seek me, not be cause ye saw the miracles, but because ye aia eat of the loaves, and were filled. 27 ! Labour not for the meat which perish eth, but ™ for that meat which endureth unto m Ver. 54; chap. iv. 14. But for that meat, &c.| He who labours not, in the work of his salvation, is never likely to enter into the kingdom of God. Though our labour cannot pur- chase it, either in whole or in part, yet it is the way in which God chooses to give salvation; and he that will have heaven must strive for it. Every thing that can be possessed, except the salvation of God, is a perishing thing: this is its essential character: it can last to us no longer than the body lasts. But, when the earth and its produce are burnt up, this bread of Christ, his grace and salvation, will be found remain ing unto eternal life. This is the portion after which an immortal spirit should seek. Him hath God the Father sealed.] By this expres- sion, our Lord points out the commission which, as the Messiah, he received from the Father, to be prophet and priest to an ignorant, sinful world. As a person who wishes to communicate his mind to another who is at a distance writes a letter, seals it with his own seal, and sends it directed to the person for whom it was written, so Christ, who lay in the bosom of the Father, came to interpret the Divine will to man, bear- ing the image, superscription, and seal of God, in the immaculate holiness of his nature, unsullied truth of his doctrine, and in the astonishing evidence of his miracles. But he came also as a priest, to make an atonement for sin; and the bread which nourishes unto eternal life, he tells us, ver. 51, is his Jody, which he gives for the life of the world; and to this sacrifice of himself, the words, him hath God the Father sealed, seem especially to relate. It certainly was a custom, among nations contiguous to Judea, to set a seal upon the victim which was deemed proper for sacrifice — The following account of the method of providing white bulls among the Egyptians, for sacrifices to their god Apis, taken from Heropotus, Euterpe, or b. ii. p. 117, casts much light upon this place. “They sacrifice white bulls to Apis; and for that reason make the following trial. If they find one black hair upon him, they consider him as unclean: that they may know this with certainty, the priest appointed for this purpose views every part of the animal, both standing and lying onthe ground. After this, he draws out his tongue, to see if he be clean by certain signs: in the last place, he looks upon the hairs of his tail, that he may be sure they are as by nature they should be.— If, after this search, the bull is found unblemished, he signifies it by tying a label to his horns ; then, having applied war, he seals it with his ring . and they lead life, should be subservient to the interest of his soul. | him away: for it is death to Serres one of these 1 559 Christ discourses with the A. M. 4032. ae ip : A Doe” everlasting life, which the Son of An. Ofpup. man shall give unto you: * for him hath God the Father sealed. ι 28 ‘Then said they unto him, What shall we do, that we might work the works of God? 29 Jesus answered and said unto them, ° This is the work of God, that ye believe on him whom he hath sent. 30 They said therefore unto him, ? What sign showest thou then, that we may see, and believe thee ? what dost thou work ? 31 4 Our fathers did eat manna in the desert ; 2 Matt. iii. 17; xvii. 5; Mark i. 11; ix. 7; Luke iii. 22; ix. 35; chap. i. 33; v.37; vill. 18; Acts ii. 22; 2 Peter i. 17. 91 John iii. 23. animals, wnless he have been marked with such a seal. The Jews could not be unacquainted with the rites and ceremonies of the Egyptian worship; and it is possible that such precautions as these were in use among themselves, especially as they were so strictly enjoined to have their sacrifices without spoT, and without blemish. Infinite justice found Jesus Christ to be without spot or blemish, and therefore sealed, pointed out and accepted him, as a proper sacrifice and atonement for the sin of the whole world. Col- late with this passage, Heb. vii. 26, 27, 28; Eph. v. 27; 2 Pet. iii. 14; and especially Heb. ix. 13, 14: For if the blood of sutts and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth—how much more shall the blood of Christ, who through the eternal Spirit offered himself wirnour spot to God, purge your consciences from dead works! 'The rab- bins talk much of the seal of God, which they suppose to be NON emeth, or truth; and that this is a repre- sentation of the unoriginated and endless perfections of God. This doctrine is just; but their method of proving it is not so satisfactory. Aleph δὰ, say they, is the first letter of the alphabet ; mem 1 the middle ; and tau Nn the last: these three letters make NON emeth, TRUTH, because God is the first—there was none before him; he is the mzddle—none mingles with him; and he is the /asi—there can be none after him. Hieros. Sanhed. fol. 18. See also 1 Pet. 118: 19: Verse 28. That we might work the works of αοα 1] That is, Divine works, or such as God can approve. Verse 29. This is the work of God, that ye believe} There is nothing you can be employed in more accept- able to God than in yielding to the evidence set before you, and acknowledging me as your Messiah and the Saviour of a lost world. Verse 30. What sign] Τὶ σημειον, What miracle; so the word is evidently used, John ii. 11, 23, and in many other places. That we may see, and believe thee] That, having ven the miracle, we may Jelieve thee to be the pro- mised Messiah. They had already seen the miracle of the five loaves, and did not believe ; and it was im- possible for them to see any thing more descriptive of 560 ST. JOHN. Jews concerning the manna. as it is written, "He gave them 4.,M. 4032 bread from heaven to eat. 32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread ‘rom heaven. 33 For the bread of God is he which com- eth down from heaven and giveth life unto the world. 34 * Then said they unto him, Lord, ever- more give us this bread. ae ΠΝ ΟΟΙ.4. P Matt. xii. 38; xvi. 1; Mark viii. 11 ; 1 Cor. 1. 39.--- Exod. xvi. 15; Num. xi. 7; Neh. ix. 1S. Wisd. xvi. 20; 1 Cor. x. 3. t Psa, Ixxviii. 24, 25. δ See chap. iv. 15. unlimited power and goodness. Even miracles them- selves are lost on persons whose hearts are fixed on the perishing things of the world, and whose minds are filled with prejudice against the truth. Verse 31. Our fathers did eat manna in the desert] Their argument seems to run thus: Thou hast, we grant, fed five thousand men with five loaves and two small fishes; but what is this in comparison of what Moses did in the desert, who for forty years fed more than a million of persons with bread from heaven: do something like this, and then we will believe in thee, as we have believed in Moses. Verse 32. Moses gave you not that bread from heaven} Our Lord refutes the argument of the Jews, by proving: 1. That it was not Moses, but God, who gave the manna. 2. That this bread was not the érue bread, but was merely a type of it. 3. That God had given them now a bread infinitely more excellent. 4. That himself is that heavenly nourishment of which he spake, and who was typified by the manna in the desert. To show that himself was the true bread from hea- ven, he proves two things: 1. That his doctrine was the true nourishment of the soul, and that those who were to be put in possession of the blessings promised in it must come to God by faith. 2. That he would give his body for the life of the world: that as bread is the staff that supports the natural life of man, so the sal- vation procured by his death should be that by which the bodies and souls of believers should be preserved unto life eternal. Verse 34. Lord, evermore give us this bread.| Ki- ther meaning, “ Let the miracle of the manna be re- newed, and continue among us for ever :” or, “ Let that bread of which thou hast spoken, become our con- stant nourishment.” The Jews expected that, when the Messiah should come, he would give them all man- ner of delicacies, and, among the rest, manna, wine, and spicy oil. From the following extract, we may see where Mohammed got his Paradise. ‘ Many af- firm, says Rab. Mayemon, that the hope of Israel is this: That the Messiah shall come and raise the dead; and they shall be gathered together in the garden of Eden, and shall eat and drink and satiate themselves all the days of the world. There the houses shall be 1 Christ 1s the true bread Sg 35 And Jesus said unto them, tI An. Olymp. am the bread of life: “he that cometh to me shall never hunger ; and he that believeth on me shall never thirst. 36 Y But I said unto you, That ye also have seen me, and believe not. 37 “ All that the Father giveth me shall Ver. 48, 58.—" Chap. iv. 14; vii. 37.——¥ Ver. 26, 64.—" Ver. 45. x Matt. xxiv. 24; chap. x. 28, 29; 2 Tim. ii. 19; 1 John ii. 19. CHAP. VI. that came down from heaven come to me; and * him that cometh 4,102 to me I will in no wise cast out. An, Digmp. 38 For I came down from heaven Υ not to do mine own will, * but the will of him that sent me. 39 And this is the Father’s will which hath sent me, * that of all which he hath given me y Matt. xxvi. 39; chap. v. 30. Chap. iv 34. 28; xvii. 12; xviii. 9. a Chap. x. all builded with precious stones ; the beds shall be made of silk ; and the rivers shall flow with wine and spicy oil. He made manna to descend for them, in which was all manner of tastes; and every Israelite found in it what his palate was chiefly pleased with. If he desired fat in it, he had it. In it, the young man tasted bread, the old man honey, and the children oi. So shall it be in the world to come, (i. e. the days of the Messiah.) He shall give Israel peace, and they shall sit down in the garden of Eden, and all nations shall behold their condition ; as it is said, My servants shall eat, but ye shall be hungry, &c., Isa. lxv. 13.” See Lightfoot. Verse 35. Iam the bread of life} That is, the bread which gives life, and preserves from death. He that cometh to me] The person who receives my doctrine, and believes in me as the great atoning sacrifice, shall be perfectly satisfied, and never more feel misery of mind. All the guilt of his sins shall be dlotted out, and his soul shall be purified unto God ; and, being enabled to love him with all his heart, he shall rest, fully, supremely, and finally happy, in his God. Verse 37. All that the Father giveth me] The neuter gender, wav, is probably used here for the mas- culine, zac. Shall come to me] All that are drawn by the Fa- ther, ver. 44, i. e. all those who are influenced by his Spirit, and yield to those influences: for as many as are LED (not driven or dragged) by the Spirit of God, they are the children of God, Rom. viii. 14. God sent his prophets to proclaim his salvation to this people ; and he accompanied their preaching with the influence of his Spirit. Those who yielded were saved: those who did not yield to these drawings were lost. This Spirit still continued to work and to allure; but the people being uncircumcised both in heart and ears, they always resisted the Holy Ghost; as their fathers did, so did they: Acts vii. 51. And though Christ would have gathered them together, as a hen would her chickens under her wings, yet they would not. See the note on Matt. xxiii. 37. Those who come at the call of God he is represented here as giving lo Christ, because it is through his blood alone that they can be saved. God, by his Spirit, convinces of sin, righteous- ness, and judgment; those who acknowledge their ini- quity, and their need of salvation, he gives to Christ, i. e. points out unto them the Lamb of God, who takes away the sin of the world. Our Lord may here also refer to the calling of the Gentiles ; for these, accord- ing to the ancient promise, Psa. ii., were given to Christ; and they, on the preaching of the Gospel, Vou. I. ( 36 ) gladly came unto him. See ample proofs of this in the Acts of the Apostles. 1 will in no wise cast out.] The words are exceed- ingly emphatical—ov py exBarw εξω, 7 will by πὸ means thrust out of doors; excellently rendered by Matthew of Erberg in his Italian Bible—Jo non cac- ciaro fuori, 1 will not chase him out of the house. Our blessed Lord alludes to the case of a person in deep distress and poverty, who comes to a nobleman’s house, in order to get relief: the person appears; and the owner, far from treating the poor man with aspe- rity, welcomes, receives him kindly, and supplies his wants. So does Jesus. Never did he reject the suit of a penitent, however grievous his crimes might have been. He is come to the house of mercy; he is lying at the threshold: the servants bid him come in —he obeys, and stands trembling, waiting for the ap- pearing of the Master, doubtful whether he is to be received or rejected: the Master appears, and not only grants his suit, but receives him into the number of his family : he alleges his unfitness, his unworthiness, his guilt, his crimes, his ingratitude: no matter, all shall be blotted out through the blood of the Lamb, and he be put among the children; and on none of these accounts shall he be put out of the house. The Gentiles shall be as welcome as the Jews; and the invitation to them be as free, as full, and as hearty : they shall become his adopted children, and never be cast out, as the Jews have been. O thou God of love! how able and wiLuiNe art thou to save the vilest of the vile, who come unto thee ! Thou art not the God of the Jews only ; thou art also the God of the Gen- tiles. Rejoice, therefore, ye Gentiles, with his people. Verse 38. Not to do mine own will] I am come, not to act according to human motives, passions, or prejudices ; but according to infinite wisdom, goodness, and mercy. Jewish passions and prejudices would reject publicans and sinners as those alluded to, and shut the gate of heaven against the Gentiles; but God’s mercy receives them, and I am come to mani- fest that mercy to men. Verse 39. I should lose nothing] It is the will of God that every soul who believes should continue in the faith, and have a resurrection unto life eternal. But he wills this continuance in salvation, without purposing to force the persons so to continue. God may will a thing ἐο be, without willing that it shall be. Judas was given to Christ by the Father, chap. xvii.. 12. The Father willed that this Judas should continue in the faith, and have a resurrection unto life eternal : but Judas sinned and perished. Now it is evident that. !God willed that Judas might be saved, without willing 561 The Jews murmur because Jesus A, M, 4032. 1 should lose nothing, but should An. Olymp. raise it up again at the last day. _oCr* 40 And this is the will of him that sent me, ἢ that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. 41 The Jews then murmured at him, be- cause he said, I am the bread which came down from heaven. 42 And they said, “ Is not this Jesus, the son of Joseph, whose father and mother we know ? how is it then that he saith, I came down from heaven ? 43 Jesus therefore answered and said unto ST. JOHN. asserts himself to b_ the bread of life. ca Ἃ ὙΠ σ1η55, them, Murmur not among YOur- δε selves. An. Olymp. 44 “No man can come to πὶ. except the Father which hath sent me draw him: and I will raise him up at the last day. 45 “ It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 46 £ Not that any man hath seen the Fa- ther, » save he which is of God, he hath seen the Father. 47 Verily, verily, I say unto you, ' He that believeth on me hath everlasting life. > Ver. 27, 47, 54; chap. iii. 15, 16; iv. 14. © Matt. xiii. 55 ; Mark vi. 3; Luke iv. 22. ἃ Cant. i. 4; ver. 65. 9158. liv. 13; Jer. xxxi. 34; Mic. iv. 2; Heb. viii. 10; x. 16. f Ver. 37——4 Chap. i. 18; v. 37.——} Matt. xi. 27; Luke x. 22; chap. i. 18; vii. 29; viii. 19——'Chap. 111. 16, 18, 36; verse 40. that he must be saved infallibly and unconditionally. When a man is a worker together with the grace of God, he is saved; when he receives that grace of God in vain, he is lost—not through a lack of will or mercy in God, but through lack of his co-operation with Divine grace. God saves no man as a stock or a stone, but as a reasonable being and free agent. “That which thou hast heard, thou mayest hold fast, and persevere in, if thou wilt,” says St. Augustin. In eo quod audieras, et tenueras, perseverares, st velles. De Correct. & Grat. ec. 7. See Calmet. Raise it up again at the last day] The Jews be- lieved that the wicked should have no resurrection ; and that the principle that led to the resurrection of the body, in the righteous, was the indwelling Spirit of God. This is positively asserted in the Shir Hashirum Rabba. See Schoettgen. Verse 40. This is the will of him that sent me] Lest they should take a wrong meaning out of his words, as many have done since, he tells them that, far from any person being excluded from his mercy, it was the will of God that every one who saw him might believe and be saved. The power, without which they could not believe, he freely gave them; but the use of that*power was their own. God gives the grace of repentance and faith to every man; but he neither re- pents nor believes for any man. Each must repent for his own sins, and believe in the Lord Jesus, through the grace given, or perish. Verse 41. The Jews then murmured] Because the whole of his discourse went to prove that he was infinitely greater than Mcses; and that he alone could give present peace and eternal glory to men. Verse 44. Except the Father—draw him] But how is a man drawn? St. Augustin answers from the poet, Trahit sua quemque voluptas ; a man is attracted by that which he delights in. Show green herbage to a sheep, he is drawn by it: show nuts to a child, and he is drawn by them. They run wherever thé person runs who shows these things: they run after him, but they are not forced to follow: they run, through the desire they feel to get the things they delight in. So God draws man: he shows him his wants—he shows 562 the Saviour whom he has provided for him: the man feels himself a lost sinner; and, through the desire which he finds to escape hell, and get to heaven, he comes unto Christ, that he may be justified by his blood. Unless God thus draw, no man will ever come to Christ ; because none could, without this drawing, ever feel the need of a Saviour. See August. Tract. 26, in Joan. and Calmet. Drawing, or alluring, not dragging, is here to be understood. ‘“ He,” say the rabbins, ‘“ who desires to cleave to the holy and blessed God, God lays hold of him, and will not cast him off.” Synops. Sohar. p- 87. The best Greek writers use the verb in the same sense of alluring, inciting, &e. Verse 45. It is written in the prophets| Isa. liv. 13; Jer. xxxi. 34. They shall be all taught of God.| This explains the preceding verse. God teaches a man to know him- self, that, finding his need of salvation, he may flee to lay hold on the hope which his heavenly Father has set before him in the Gospel. God draws men by his love, and by showing them what his love has done for them. Fear repels, but love attracts. He who is ever preaching the terrors of the law, and representing God as a vindictive judge, will never bring sinners to him. They are afraid of this terrible God: but they love him, who so loved the world that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life. Verse 46. Not that any man hath seen the Father} He does not teach men by appearing personally before them, or by any other outward voice than that of his word and messengers; but he teaches by his Spirit. This teaching from God implies: 1. That they shall have proper instruction. 2. That they shall compre- hend it ; for, when God teaches, there is no delay in learning. And, 3. That this teaching should be by the influence of the Holy Ghost upon their minds. He whichis of God] That is, Christ alone : neither Moses nor any of the prophets had ever seen God: Jesus, who lay in the bosom of the Father, HE saw and revealed him, chap. i. 18. Verse 47. Hath everlasting life.| He is entitled (, 36* ) All must eat of Christ A. M. 4032, 48 kT am that bread of life. A. Ὁ. 28 49 ' Your fathers did eat manna in the wilderness, and are dead. 50 ™ This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51 Iam the living bread ® which came down from heaven: if any man eat of this bread, he shall live for ever: and ° the bread that I will give is my flesh, which I will give for the life of the world. 52 ‘The Jews therefore ? strove among them- An. Olymp. k Ver. 33, 35——! Ver. 31—_— Ver. 51, 58. ——" Chap. iii. 13. © Heb. x. 5, 10. CHAP. VI. the living bread selves, saying, * How can this man Ἂς ΜΙ, 4032. give us his flesh to eat? 53 Then Jesus said unto them, Verily, verily, I say unto you, Except * ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54 * Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55 For my flesh is meat indeed, and my blood is drink indeed. P Chap. vii. 43; ix. 16; x. 19. 1 Chap. iii. 9.——" Matthew xxvi. 26, 28,—+* Ver. 27, 40, 63; chap. iv. 14. to this, on his believing me to be the Messiah, and trusting in me alone for salvation. Our blessed Lord recapitulates here what he had said in the preceding discourse. The person who is saved is, 1. drawn by the Father; 2. hears his instructions; 3. accepts the salvation offered; 4. is given to Christ Jesus, that he may be justified by faith; 5. is nourished by the bread of life; 6. perseveres in the faith; 7. is not lost, but is raised up at the last day ; and 8. is made a partaker of eternal life. Verse 48. I am that bread of life.] I alone afford, hy my doctrine and Spirit, that nourishment by which the soul is saved unto life eternal. Verse 49. Your fathers did eat manna—and are dead.| That bread neither preserved their bodies alive, nor entitled them to life eternal ; but those who receive my salvation, shall not only be raised again in the last day, but shall inherit eternal life. It was an opinion of the Jews themselves that their fathers, who perished in the wilderness, should never have a resur- rection. Our Lord takes them on their own ground : Ye acknowledge that your fathers who fell in the wil- derness shall never have a resurrection ; and yet they ate of the manna: therefore that manna is not the bread that preserves to everlasting lite, according even to your own concession. Verse 50. This is the bread, &c.] I am come for this very purpose, that men may believe in me, and have eternal life. Verse 51. Is my flesh, which Iwill give, &c.] Our Lord explains his meaning more fully, in these words, than he had done before. Having spoken so much of the bread which feeds and nourishes the soul, and preserves from death, the attention of his hearers was fixed upon his words, which to them appeared in- explicable ; and they desired to know what their meaning was. He then told them that the bread meant his flesh, (his life,) which he was about to give up, to save the life of the world. Here our Lord plainly declares that his death was to be a vicarious sacrifice and atonement for the sin of the world; and that, as no human life could be preserved unless there was Oread (proper nourishment) received, so no soul could be saved but by the merit of his death. Reader, remember this: it is one of the weightiest, and one of the truest and most important sayings in the book of God. 1 Verse 52. How can this man give us his flesh to eat?) Our Lord removes this difficulty, and answers the question, in ver. 63. Verse 53. Except ye eat the flesh of the Son of man] Unless ye be made partakers of the blessings about to be purchased by my blood, passion, and violent death, ye cannot be saved. As a man must eat bread and flesh, in order to be nourished by them, so a man must receive the grace and Spirit of Christ, in order to his salvation. As food in a rich man’s store does not nourish the poor man that needs it, unless it be given him, and he receive it into his stomach, so the whole fountain of merey existing in the bosom of God, and uncommunicated, does not save a soul: he who is saved by it must be made a partaker of it. Our Lord’s meaning appears to be, that, unless they were made partakers of the grace of that atonement which he was about to make by his death, they could not possibly be saved. Bishop Pearce justly observes that the ideas of eating and drinking are here bor- rowed to express partaking of, and sharing in. Thus spiritual happiness on earth, and even in heaven, is expressed by eating and drinking ; instances of which may be seen, Matt. vill. 11; xxvi. 29; Luke xiv. 15; xxii. 30; and Rev. ii. 17. Those. who were made partakers of the Holy Spirit are said by St. Paul, 1 Cor. xii. 13, to be made to drink into (or of) one Spirut. This, indeed, was a very common mode of expression among the Jews. Verse 54. Hath eternal life] This can never be understood of the sacrament of the Lord’s supper. 1. Because this was not instituted till a year after ; at the last passover. 2. It cannot be said that those who do not receive that sacrament must perish ever- lastingly. 3. Nor can it be supposed that all those who do receive it are necessarily and eternally saved. On the contrary, St. Paul intimates that many who received it at Corinth perished, because they received it unworthily, not discerning the Lord’s body: not dis- tinguishing between it and a common meal; and not properly considering that sacrifice for sin, of which the sacrament of the Lord’s supper was a type: see 1 Cor. xi. 30. Verse 55. My flesh is meat indeed, and my blood is drink indeed.| Or, rather, My flesh is the true meat, &c. In both clauses of this verse, instead of αληθως, | the adverb, I read αληθης, the adjective, agreeing with 563 All must eat of Christ, the A.M 4032. 56 He that eateth my flesh, and An. Olymp. drinketh my blood, * dwelleth in me, Re and I in him. 57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. 58 ἃ This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. 59 These things said he in the synagogue, as he taught in Capernaum. ST. JOHN. living bread, to ‘ave eternal life 60 Ἵ * Many therefore of his dis- 4,™. 4032. ciples, when they had ΕΗ Ἔρις ne Olymp. said, This is a hard saying; who a can hear it? 61 When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you ? 62 ~ What and if ye shall see the Son of man ascend up where he was before ? 63 *It is the spirit that quickeneth ; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. ΕἸ] John iit. 24; iv. 15, 16. ἃ Ver. 49, 50, 51. Matt. xi. 6. ¥ Verse 66; w Chap. iii. 13; Mark xvi. 19; ri 9; Eph. iv. 8——* 2 Cor. ili. Bpwcic. This reading is supported by BCKLT, and twenty-one others; both the Arabic, Coptic, Sahidic, Armenian, two copies of the Itala, Clement, Origen, Cyril, Chrysostom, and Damascenus. Our Lord terms his flesh, the ¢rwe meat, and his blood the true drink, because those who received the grace merited by his death would be really nourished and supported thereby unto eternal life. He calls himself the true wine, chap xv. 1, in exactly the same sense in which he calls himself the true bread, ver. 32, and the true meat and drink in this verse. Verse 56. Dwelleth in me, and I in him.] Of all connections and unions, none is so intimate and com- plete as that which is effected by the digestion of ali- ments, because they are changed into the very sub- stance of him who eats them ; and this our Lord makes the model of that union which subsists between himself and genuine believers. He lives in them, and they in him ; for they are made partakers of the Divine nature: 2 Pet. i. 4. To this verse the following addition is made in the Codex Beze, three copies of the Itala, and Victorinus. After these words—dwelleth in me, and I in him, they add, as the Father in me, and I in the Father. Verily, verily, I say unto you, that unless ye receive the body of the Son of man as the bread of life, ye have not life in him. This is a very remarkable addition, and is between thirteen and four- teen hundred years old. Verse 57. So he that eateth me, even he shall live by me.| From which we learn that the union between Christ and his followers shall be similar to that which subsists between God and Christ. Verse 59. In the synagogue—in Capernaum.] From ver. 26, to this verse, the evangelist gives us the discourse which our Lord preached in the syna- gogue, in which he was repeatedly interrupted by the Jews ; but this gave him the fuller opportunity to pro- claim the whole truth relative to his passion and death, to edify the disciples, and confute these gainsayers. Verse 60. Many therefore of his disciples] So it appears that he had many more than the twelve, who constantly accompanied him. This is a hard saying; who can hear 11] Who can digest such doctrine as this? It is intolerable : it is impracticable. There is a similar saying in Ew- 564 ripides, to the σκληρος Aoyoc of the evangelist. Πότερα θελεις cor μαλϑακα pevdn λεγω, ἡ σκληρ᾽ αληθη, φραζε ; Tell me whether thou wouldst that I should speak unto thee, a SOFT Lik, or the HARSH TRUTH? ‘The wicked word of a lying world is in general better received than the holy word of the God of truth! Verse 61. Jesus knew in himself | By giving them this proof that he knew their hearts he also proved that he was God; that he could not be deceived himself, and that it was impossible for him to deceive any ; consequently, that the doctrine he taught them must be the truth of God. Verse 62. If ye shall see the Son of man ascend] Ye need not be stumbled at what I say concerning eating my flesh and drinking my blood, for ye shall soon have the fullest proof that this is figuratively spoken, for I shall ascend with the same body with which I shall arise from the dead; therefore my flesh and blood, far from being eaten by men, shall not even be found among them. Verse 63. It is the spirit that quickeneth] It is the spiritual sense only of my words that is to be attended to, and through which life is to be attained, 2 Cor. iii. 6. Such only as eat and drink what I have mention- ed, in a spiritual sense, are to expect eternal life. The flesh profiteth nothing\ If ye could even eat my flesh and drink my blood, this would not avail for your salvation. These words contain a caution that the hearers should not understand his words in the strict literal sense, as if his body were really preap, and as if his flesh and blood were really to be eaten and drank. The words that I speak] Or, I have spoken. In- stead of λαλω, I speak, 1 read λελαληκα, I have spoken, on the authority of BCDKLT, thirteen others; the Syriac, all the Arabic, all the Persic, Coptic, Athiopic, Gothic, Slavonic, Vulgate, all the [tala ; Origen, Euse- bius, Athanasius, Basil, Cyril, Chrysostom, Tertullian, Ambrosius, Augustin, Gaudentius, and Vigilius Taps. This is an important reading, and plainly shows that our Lord’s words here do not refer to any new point of doctrine which he was then inculcating, but to what he had spoken concerning his being the living bread, and concerning the eating of his flesh, and drinking of his blood, in the preceding verses. 1 Several of his followers are A. M. 4032. 64 But ¥ there are some of you An. Olymp. that believe not. For * Jesus knew cert from the beginning who they were that believed not, and who should betray him. 65 And he said, Therefore * said I unto you that no man can come unto me, except it were given unto him of my Father. 66 Ἵ » From that time many of his disciples went back, and walked no more with him. 67 Then said Jesus unto the twelve, Will ye also go away? y Ver. 36. = Chap. ii. 24, 25; xiii. 11.——+ Verses 44, 45. > Ver. 60. © Acts v. 20. Are spirit, and they are life.| As my words are to be spiritually understood, so the life they promise is of a spiritual nature: see Bishop Pearce. Verse 64. But there are some of you that believe not.] ‘This is addressed to Judas, and to those dis- ciples who left him: ver. 66. And who should betray him] Or, who would deliver him up. Because he knew all things; he knew from the first, from Judas’s call to the apostleship, and from eternity, (if the reader pleases,) who it was who would (not should) deliver him up into the hands of the Jews. Should, in the apprehension of most, implies necessity and compulsion ; would implies that he was under the influence of his own free will, without necessity or constraint. The former takes away his guilt : for what a man is irresistibly compelled to do, by the supreme authority of God, he cannot avoid; and therefore to him no blame can attach: but Judas having acted through his own free will, abusing his power, and the grace he had received, he was guilty of the murder of an innocent man, and deserved the perdition to which he went. Verse 65. Therefore said I unto you] Ver. 44: see the note there. Except it were given unto him] None can come at first, unless he be drawn by the Father; and none can continue, unless he continue under those sacred influences which God gives only to those who do not receive his first graces in vain. St. Augustin himself grants that it was the sole fault of these disciples that they did not believe, and were saved. Quare non POTERANT credere, si a me queratur, cito respondeo, quia NoteBant. If I be asked why these could not believe, I immediately answer, because they wouLp not. Aug. Tract. 53, in Joan. Verse 66. Many of his disciples went back] They no longer associated with him, nor professed to acknow- ledge him as the Messiah. None of these were of the twelve. Christ had many others who generally attended his ministry, and acknowledged him for the Messiah. Verse 67. Will ye also go away?) Or, Do ye also desire, &c. These words are very emphatical. Will you abandon me '—you, whom I have distinguished with innumerable marks of my affection—you, whom I have chosen out of the world to be my companions, —vyou, to whom I have revealed the secrets of tha 1 CHAP. VI. offended, and go back, 68 Then Simon Peter answered 4,™- 1032 him, Lord, to whom shall we go? ie. thou hast * the words of eternal life. =. 69 ὁ And we believe and are sure that thou art that Christ, the Son of the living God. 70 Jesus answered them, *Have not 1 chosen you twelve, f and one of you is a devil ? 71 He spake of Judas Iscariot, the son of Simon: for he it was that should betray him, being one of the twelve. 4 Matt. xvi. 16; Mark viii. 29; Luke ix. 20; chap. 1.49; xi. 27. ¢ Luke vi. 13.——f Chap. xiii. 27. eternal world—you, who have been witnesses of all my miracles—you, whom I intend to seat with me on my throne in glory; will you go away? Reader, in what state art thou? Hast thou gone back from Christ, or art thou going back ἃ Wilt thou go? Thou, whom he has redeemed by his blood—chou, whom he has» upheld by his power, and fed by his providence—thou, into whose wounded soul he has poured the balm of pardoning merey—thou, whom he has adopted into the heavenly family—¢hou, whom he has comforted in so many tribulations and adversities—thou, whose multi- plied offences he has freely and fully pardoned ; wilt thou go away? Verse 68. Simon Peter answered] With his usual zeal and readiness, speaking in behalf of the whole, To whom shall we go? Where shall we find a more gra- cious master—a more powerful Redeemer—a more suitable Saviour? Thou alone hast the words of eter- nal life. None can teach the doctrine of salvation but thyself; and none can confer the gift of eternal life but thou alone. Reader, let me ask, whither art thou go- ing? Has the world—the devil—the flesh—the words of eternal life? Art thou turning thy back upon God and Christ? For thy zealous services, what has Satan to give thee? Death! hell! and eternal misery! O stop! Cleave to Jesus; he will give thee that happi- ness which, in vain, thou seekest in the pleasures of sin. Verse 69. We believe] On the authority of thy word ; and are sure—have known, eyvoxauev, by the evidence of thy miracles, that thou art the Christ, the promised Messiah. + pe gelyrat and piton dat Su eanc Lypt Loder Sunu. And we belyfath and witen that thu eart Crist Godes Son. Anglo-Sazon. How near is the mother to the daughter tongue ! Instead of Christ the Son of the living God, some excellent MSS., BCDL, and others, read ὁ ay.oc τοῦ Θεου, the holy one of God; and this reading Griesbach has received into the text, leaving out τοῦ ζωντος, the living. Xpicroc, and ἅγιος convey nearly the same meaning ; but the A¥thiopic, as usual, retains both. Tov ζωντος is omitted by BCDL, H, the Coptic, Sahidic, Armenian, later Persic, Vulgate, all the Itala but one, and by the Anglo-Saxon; which last Griesbach has not noticed. Verse 70. Have not I chosen you twelve] Have I not, in an especial manner, called you to believe in my name, and chosen you to be my disciples, and the pro- 565 Jesus continues in Galilee pagators of my doctrine ? Nevertheless, one of you is a devil, or accuser, enlisted on the side of Satan, who was a murderer from the beginning. Verse 71. He spake of Judas—for he it was that should betray him] Οὗτος yap nueAAev αὐτὸν παραδι- Sova, He who was about to deliver him up. By re- ferring to this matter so often, did not our blessed Lord intend to warn Judas? Was not the evil fully exposed to his view? And who dare say that it was wmpossible for him to avoid what he had so often been warned against ? When the temptation did take place, and his heart, in purpose, had brought forth the sin, might he not have relented, fallen at his injured mas- ter’s feet, acknowledge his black offence, and implored forgiveness ? And surely his most merciful Lord would have freely pardoned him. 1. On the subject of the disciples sailing off without Christ, and the storm that overtook them, it may be necessary to make a few observations, chiefly for the encouragement of the labourers in God’s vineyard. It was the duty of the disciples to depart at the com- mandment of the Lord, though the storm was great, and the wind contrary. It was their duty to tug at the oar, expecting the appearing of their Lord and master. So it is the duty of the ministers of Christ to embark, and sail even into the sea of persecution and dangerous trial, in order to save souls. There may be darkness for a time—they must row. The waves may rise high—they must row on. The wind may be contrary—still they must tug at the oar. Jesus will appear, lay the storm, and calm the sea, and they shall have souls for their hire. The vessel will get to land, and speedily too. ‘There are particular times in which the Lord pours out his Spirit, and multitudes are ST. JOHN. on account of the Jews. quickly convinced and converted. ‘ Alas!” says one, (1 see no fruit of my labour; no return of my prayers and tears.” Take courage, man; tug on; thou shalt not labour in vain, nor spend thy strength for nought. What he does thou knowest not now, but thou shalt know hereafter. Great grace, and great peace await thee ; take courage, and tug on! 2. When a man forsakes the living God, and gives way to avarice, which appears to have been the case with Judas, he is fit for any thing in which Satan may choose to employ him. Beware of the love of money! The cursed lust of gold induced a disciple of Christ to betray his God: and has it not been the ruin of mil- lions since? Few people love money merely for its own sake: they love it because it can provide them with the necessaries, conveniences, and comforts of life : those who have not God for their portion inces- santly long after these things, and therefore are covet- ous. While a man watches unto prayer, and abides in the love of Christ Jesus the Lord, so long he is safe, for he is contented with the -lot which God has given him in life. Reader, art thou like Judas (in his best state) put in trust for the poor, or for the Church of Christ. Do not covet; and take heed that thou grudge not; nor permit thy heart to be hardened by repeated sights and tales of wo. Thou art but a steward; act faithfully, and act affectionately. Be- cause the ointment that prefigured the death of our Lord was not applied just as Judas would have it, he took offence ; betrayed and sold his master ; saw and wished to remedy his transgression; despaired and hanged himself. Behold the fruit of covetousness ! To what excesses and miseries the love of money may lead, God alone can comprehend. If any man love the world, the love of the Father is not in him. CHAPTER VII. Jesus continues in Galilee, 1. confounded by his preaching, 25-27. the people believe on him, 31. preaching on the last day of the feast, 37-39. mg him, 40-44. not bring him their employers are offended, 45—49. eae AFTER these things Jesus walk- An. Olymp. ed in Galilee: for he would CCIL. 1. ᾿ ———— not walk in Jewry, * because the Jews sought to kill him. He continues to teach; they wish to slay him, 28-30. The Pharisees murmur, and our Lord reasons with them, 32-36. He is desired to go to the feast of tabernacles,2—5. His answer, 6-9. He goes up, and the Jews seek him at the feast, 10-13. The Jews are Many of His He teaches in the temple, 14-24. The people are greatly divided in their opinions concern- The officers, who were sent by the Pharisees to take him, return, and because they did Nicodemus reasons with them, 50-53. 2 » Now the Jews’ feast of taber- eS nacles was at hand. An. Olymp CcIL 1 3 5 His brethren therefore said unto him, Depart hence, and go into Judea, a Chap. v. 16, 18.—— Lev. xxiii. 34. NOTES ON CHAP. VII. Verse 1. After these things] St. John passes from the preceding discourse of our Lord, which he deliver- eda little before the passover, chap. vi. 4, to the Feast of Tabernacles, which happened six months after, and thus omits many things mentioned by the other evan- gelists, which our blessed Lord said and did during that time. He had already gone over Galilee four or five 566 © Matt. xii. 46; Mark iit. 31; Acts i. 14. times; and he continued there, because he found that the hatred of the Jews was such that they would kill him if they could meet with him in Judea; and his time to suffer was not yet come. For he would not walk in Jewry] Instead of this, some MSS., versions, and fathers read, ovyap etyev εξουσιαν, he had not authority, or liberty to walk, &c. That is, he was no longer tolerated, and could not TI Jesus 15 desired by his brethren to AM‘ that thy disciples also may see the An, Clyep. works that thou doest. —_ 4 For there is no man that doeth any thing in secret, and he himself seeketh to 4St. Mark, preach publicly in Judea, but at the risk of his life. He found greater scope for the exercise of his import- ant ministry in Galilee than in Judea, as the chief priests, &c., were continually plotting his death. Verse 2. Feast of tabernacles| This feast was cele- brated on the fifteenth day of the month Tisri, answer- ing to the last half of our September, and the first half of October. This month was the seventh of the eccle- siastical, and first of the civil, year. The feast took its name from the tents which were erected about the temple, in public places, in courts, and on the flat roofs of their houses, and in gardens; in which the Jews dwelt for eight days, in commemoration of the forty years during which their fathers dwelt in the wilder- ness. It was one of the /hvee solemn annual feasts in which all the males were obliged, by the law, to appear at Jerusalem. This feast was celebrated in the following manner. All the people cut down branches of palm trees, wil- lows, and myrtles, (and tied them together with gold and silver cords, or with ribbons,) which they carried with them all day, took them into their synagogues, and kept them by them while at prayers. On the other days of the feast they carried them with them into the temple and walked round the altar with them in their hands, singing, Hosanna! i. e. Save, we beseech thee! —the trumpets sounding on all sides. To this feast St. John seems to refer, Rev. vii, 9, 10, where he represents the saints standing before the throne, with palm branches in their hands, singing, Salvation to God, &c. On the seventh day of the feast, they went seven times round the altar, and this was called Ho- sanna rabba, the great Hosanna. See the notes on Matt. xxi. 9. But the ceremony at which the Jews testified most joy was that of pouring out the water, which was done on the eighth day of the feast. A priest drew some water out of the pool Siloam, in a golden vessel, and brought it into the temple ; and at the time of the morning sacrifice, while the members of the sacrifice were on the altar, he went up and pour- ed this water mingled with wine upon it, the people all the while singing, with transports of joy, Isa. xii., espe- cially ver. 6: With joy shall ye draw water out of the wells of salvation. To this part of the ceremony, our Lord appears to allude in ver. 37, of this chapter. During this feast many sacrifices were offered. On the first day, besides the ordinary sacrifices, they of- fered, as a burnt-offering, thirteen calves, fwo rams, and fourteen lambs with the offerings of flour and the libations of wine that were to accompany them. They offered also a goat for a sin-offering. On all the suc- ceeding days they offered the same sacrifices, only abating one of the calves each day, so that when the seventh day came, they had but seven calves to offer. On the eighth day, which was kept with greater so- lemnity than the rest, they offered but one calf, one 1 CHAP. VII. attend the feast of tabernacles. be known openly. If thou do these 4,™ 4033. things, show thyself to the world. An. pep. (5 For “neither did his brethren ᾿ believe in him.) chap. iii. 21. ram, and seven lambs, for a burnt-offering, and one goat for a sin-offering, with the usual offerings and libations. On this day, they also offered in the temple the first Fruits of their latter crops, or of those things which come latest to maturity. During the feast, the 113th, 114th, 115th, 116th, 117th, 118th, and 119th Psalms were sung. Leo of Modena says that, though Moses ap- pointed but eight days, yet custom and the devotion of the people have added a ninth to it, which is called the joy of the law, because that on it they complete the reading of the Pentateuch. See Calmet’s Com. and Dict., and father Lamy. For the law relative to this institution, see Lev. xxiii. 39, 40, &c., and the notes there ; and Num. xxix. 16, &c. Verse 3. His brethren—said] It is generally sup- posed that these were the children of the sisters of his mother Mary; but some of the ancients have stated that Joseph had several children by a former wife. See the account of the evangelist prefixed to this Gospel. No solid proof can be alleged against this; nor can we pretend to say that these were not the children of Jo- seph and Mary. Our blessed Lord, it is true, was her first born, while she was yet a virgin; but no man can prove that he was her last. It is an article of faith, in the Popish Church, to believe in the perpetual vir- ginity of Mary ; and in this respect, without any rea- son, several Protes/ants seem to be Papists. However this may be, it is certain that the Hebrews gave the name of brethren to all the relatives of a particula family. See Gen. xxxi. 32, 46. That thy disciples also may see] That is, the disci- ples which he had made two years and six months before, at the passover: chap. ii. 23. Verse 4. No man that doeth any thing in secret, &c.] They took it for granted that Christ was influ- enced by the same spirit which themselves felt ; and that therefore he should use every opportunity of ex hibiting himself to the public, that he might get intc repute ; and they hoped that a part of his honour would be reflected back upon themselves, as being his near relations. They seem to have said: “Tt is too little to employ thyself in working miracles in Galilee in the country, and in small villages, among an ignorant and credulous people, from whom thou canst not get much credit: go to Jerusalem, the capital, and among the learned doctors, in the presence of the whole na- tion assembled at this feast, work thy miracles, and get thyself a name.” Verse 5. Neither did his brethren believe in him.} They did not receive him as the promised Messiah ; but, having seen so many of his miracles, they could not but consider him as an eminent prophet. They sup posed that, if he were the Messiah, he would wish te manifest himself as such to the world; and, because he did not do so, they did not lelieve that he was the salvation of Israel. 567 Tesus attends the feast. A:M4033. 6 Then Jesus said unto them, An. lyme. ° My time is not yet come: but ___ your time is alway ready. 7 ‘The world cannot hate you; but me it hateth, § because I testify of it, that the works thereof are evil. 8 Go ye up unto this feast: I go not up yet unto this feast; "for my time is not yet full come. 9 When he had said these words unto them, he abode still in Galilee. 10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. ST. JOHN. The Jews seek him 11 “ Then‘ the Jews sought him ὦ Μ΄ 4038 at the feast, and said, Where An. Olymp. Ξ CCIL. 1. is he ? 12 And * there was much murmuring among the people concerning him: for 'some said, He is a good man: others said, Nay; but he deceiveth the people. 13 Howbeit no man spake openly of him ™ for fear of the Jews. 14 § Now about the midst of the feast Jesus went up into the temple, and taught. 15 "And the Jews marvelled, saying, How knoweth this man ° letters, having never learned? 16 Jesus answered them, and said, » My © Chap. ii. 4; viii. 20; ver. 8, 30.----- Chap. xv. 19.-- - Chap. Mi. 19.——h oe vill. 20; ver. 6. 1 Chap. xi. 56.— Chap. ix. 16; x. 19——! Matt. xxi. 46; Luke vii. 16; chap. vi. 14; ver. 40. m Chap. ix. 22; xii. 42; xix. 38. 2; Luke iv. 22; Acts ii. 7. © Or, learning- Viil. 28; xii. 49; xiv. 10, 24. o Matt. xiii. 54; Mark vi. P Chap. ii. 11; Verse 6. My time is not yet come] It is probable our Lord meant no more than this, that he had some business to transact before he could go to Jerusalem ; but his brethren, having nothing to hinder them might set off immediately. Others think he speaks of his passion: My time of suffering is not yet come : as ye are still in friendship with the world, ye need not be under any apprehension of danger: ye may go when ye please. The first sense I think is the best. Verse 7. The world cannot hate you] The Jews will not persecute you, because ye are in their senti- ments and interests. Ye also expect a worldly Mes- siah. But me it hateth] Because I condemn its injustice, its pride, its ambition, and its maxims, by my life and doctrine. It is very likely that the term world means here the Jewish people only : this is an acceptation in which ὁ κόσμος frequently occurs in this Gospel. See on chap. Xvii. Verse 8. Igo not up yet unto this feast] Porphyry accuses our blessed Lord of falsehood, because he said here, I will not go to this feast, and yet afterwards he xrent ; and some interpreters have made more ado than was necessary, in order to reconcile this seeming con- tradiction. To me the whole seems very simple and plain. Our Lord did not say, I will not go to this feast; but merely, I go not yet, ovrw, or am not go- mg, i. 6. at present; because, as he said ver. 6, and repeats here, his time was not yet come—he had other business to transact before he could go. And it is very likely that his business detained him in Galilee till the feast was half over: for we do not find him at Jeru- salem till the middle of the feast, ver. 14, i.e. till the feast had been begun four days. He might also be anwilling to go at that time, there being such a great concourse of people on the road to Jerusalem, and his enemies might say that he had availed himself of this time and multitude in order to excite sedition. Verse 10. But when his brethren were gone up] Having despatched his business, and the concourse of people being now past, he went up also. Verse 11. Then the Jews sought him] By Jews here are to be understood the scribes, Pharisees, and 568 rulers of the people, and not the inhabitants of the pro- vince of Judea. It appears, from the following verses, that many of the people were prejudiced in his favour, but they dared not to own it publicly for fear of the Jews, i. e. for fear of the rulers of the people. Verse 12. Some said, He is a good man] The mul- titude were divided in their opinions concerning him: those who knew him best said, He 15 a good man. Those who spoke according to the character given him by the priests, &e., said, Nay ; but he deceiveth the people. Those who spoke evil of him spoke out, be- cause they had the rulers on their side ; but those who spoke good of him were obliged to do it in private, because they feared these rulers. Calumny and slan- der are among the privileged orders ; they stalk abroad with their thousand brazen mouths, and blast the repu- tation of the followers of God. Benevolence and can- dour are only on sufferance; and a whzsper in secret is the most they are permitted to give in behalf of Christ and his followers, whose laws and maxims con- demn a vicious world, and goad it to revenge. Verse 14. The midst of the feast] Though the canons required him to be there on the first day, for the performance of a great variety of rites, yet, as these were in general the invention of their doctors, he might think it very proper neither to attend nor perform them. Verse 15. How knoweth this man letters, having never learned 2) The Jewish learning consisted in the knowledge of their own scriptures, and the traditions of their elders. In this learning our blessed Lord ex- celled. No person ever spoke with more grace and dignity, or knew better how to make a more proper use, or a happier application, of Jewish allegories and parables ; because none ever penetrated the sense of the Scriptures as he did; none ever cited them more successfully, or ever showed their accomplishment in so complete and satisfactory a manner. As these branches of learning were taught at the Jewish schools, and our Lord had never attended there, they were astonished to find him excelling in that sort of learn- ing, of which they themselves professed to be the sole teachers. Verse 16. My doctrine is net mine] Our blessed He shows the secret designs 4M bg doctrine is not mine, but his that An. Olymp. sent me. 17 «1 any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. 18 * He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true. and no unrighteous- ness is in him. 4 Ecclus. xxi. 11; chap. viii. 43" Chap. v. 41; viii. 50. * Exod. xxiv. 3; Deut. xxxiii. 4; John i. 17; Acts vii. 38. Lord, in the character of Messiah, might as well say, My doctrine is not mine, as an ambassador might say, I speak not my own words, but his who sent me: and he speaks these words to draw the attention of the Jews from the teaching of man to the teaching of God; and to show them that Ae was the promised Messiah, the very person on whom, according to the prophet, (Isa. xi. 2,) the Spirit of Jehovah—the Spirit of wis- dom, counsel, understanding, might, and knowledge, should rest. Verse 17. If any man will do his will, &e.] I will give you a sure rule by which ye may judge of my doctrine : If you really wish to do the will of God, begin the practice of it; and take my doctrine, and apply it to all that you know God requires of man; and if you find one of my precepts contrary to the nature, perfections, and glory of God, or to the pre- sent or eternal welfare of men, then ye shall be at liberty to assert that my doctrine is human and erro- neous, and God has not sent me. But if, on the con- trary, ye find that the sum and substance of my preach- ing is, That men shall love God with all their heart, soul, mind, and strength, and their neighbour as them- selves ; and that this doctrine must bring glory to God in the highest, while it produces peace and good will among men; then acknowledge that God has visited you, and receive me as the Messiah promised to your fathers. Verse 18. He that speaketh of himself, &c.},1 will give you another rule, whereby you shall know whether I am from God or not: If I speak so as to procure my own glory, to gratify vanity, or to secure and pro- mote my secular interests, then reject me as a deceiver and as a false prophet. But if I act only to promote the glory of God, to induce all men to love and obey him ; if I propose nothing but what leads to the per- fection of his law, and the accomplishment of its ordi- nances, you cannot help acknowledging me at least for a true prophet; and, if you add to this the proofs which I have given of my mission and power, you must acknowledge me as the mighty power of God, and the promised Messiah. And no unrighteousness is in him.] Or, there is no falsehood in him: so the word αδικεα should be trans- lated here ; and it is frequently used by the Septuagint for \pw sheker, a lie, falsehood, &c. See in Psa. ‘ii. 3, exix. 29, 69, 104, 163; exliv. 8. This is its meaning in Rom. ii. 8; where ἀδικία, falsehood, is put in opposition co αληϑεια, truth. Verse 19. Did not Moses give you the law, ὅς. 1 CHAP. VII. of the Jews against hum 19 *Did not Moses give you 4. Mi. 4033, the law, and yet none of you ao keepeth the law? *Why go ye — about to kill me? 20 The people answered and said, * Thou hast a devil: who goeth about to kill thee ? 21 Jesus answered and said unto them, I have done one work, and ye all marvel. ΝΟ SR a Rae Be es t Matt. xii. 14; Mark iii. 6; chap. v. 16,18; x. 31, 39; xi. 53. ἃ Chap. viii. 48, 52; x. 20. The scribes and Pharisees announced our Lord to the multitude as a deceiver; and they grounded their ca- lumny on this, that he was not an exact observer of the law, for he had healed a man on the Sabbath day, chap. v. 9, 10; and consequently must be a false pro- phet. Now they insinuated, that the interests of reli- gion required him to be put to death: 1. As a violator of the law; and, 2. as a false prophet and deceiver of the people. ‘To destroy this evil reasoning, our Lord speaks in this wise: If I deserve death for curing a man on the Sabbath, and desiring him to carry home his bed, which you consider a violation of the law, you are more culpable than I am, for you circumcise a child on the Sabbath, which requires much more bustle, and is of so much less use than what I have done to the infirm man. But, if you think you do not violate the law by cireumcising a child on the Sabbath, how can you condemn me for having cured one of yourselves, who has been afflicted thirty and eight years? If you consider my conduct with the same eye with which you view your own, far from finding any thing criminal in it, you will see much reason to give glory to God. Why, therefore, go ye about to kill me, as a transgressor of the law, when not one of yourselves keeps it? Verse 20. Thou hast a devil] The crowd, who made this answer, were not in the secret of the chief priests. They could not suppose that any person desired to put him to death for healing a diseased man; and there- fore, in their brutish manner, they say, Thou hast a demon—thou art beside thyself, and slanderest the people, for none of them desires to put thee to death. The Codex Cyprius (K,) four others, and the margin of the later Syriac, attribute this answer to the Jews, i. e. those who were seeking his life. If the reading, therefore, of of Iovdavor, the Jews, be received instead of ὁ oy20c, the multitude, it serves to show the malice of his enemies in a still stronger light : for, fearing lest their wish to put him to death might not be gratified, and that his teaching should prevail among the common people ; to ruin his credit, and prevent his usefulness, they give out that he was possessed by a demon; and that, though he might be pitied as a miserable man, yet he must not be attended to as a teacher of righteous- ness. Malice and envy are ever active and indefati- gable, leaving no stone unturned, no mean unused, that they may ruin the object of their resentment. See the note on ver. 26. Verse 21. I have done one work] That of curing the impotent man, already referred to. See chap. v. 9. And ye all marvel.] Or, ye all marvel because of 569 Christ vindicates himself against the A.M. 4033. 99 v “poe ΟἿ ἡ Moses therefore gave unto An. Olymp. you circumcision ; (not because it ee Hof Moses, τ but of the fathers ;) and ye on the Sabbath day circumcise a man. 23 If aman on the Sabbath day receive cir- cumcision, * that the law of Moses should not be broken, are ye angry at me, because ¥ I have made a man every whit whole on the Sabbath day 7 ST. JOHN. accusation of having broken the law. 24 1 Judge not according to the 4,™, 4033. appearance, but judge - righteous a, Oe judgment. --ς. 25 Then said some of them of Jerusalem, Is not this he, whom they seek to kill? 26 But, lo, he speaketh boldly, and they say nothing unto him. * Do the rulers know indeed that this is the very Christ ? v Lev. xii. 3.——w Gen. xvii. 10.—* Or, without breaking the law of Moses. this. Some have dca τοῦτο, in connection with ϑαυμα- ere, which the common pointing makes the beginning of the next verse, and which, in our common version, is translated therefore ; but this word conveys no meaning at all, in the connection in which it is thus placed. Proofs of this construction Kypke gives from Themistius, Strabo, and Athan. All the eminent critics are on the side of this arrangement of the words. Verse 22. But of the fathers} That is, it came from the patriarchs. Circumcision was not, properly speak- ing, one of the laws of the Mosaic institution, it having been given at first to Abraham, and continued among his posterity till the giving of the law: Gen. xvii. 9, 10, ἄς. Ye—circumcise a man.| That is, a male child: for every male child was circumcised when ezght days old; and if the eighth day after its birth happened to be a Sabbath, it was nevertheless circumcised, that the law might not be broken, which had enjoined the cireum- cision to take place at that time, Lev. xii. 3. From this and several other circumstances it is evident that the keeping of the Sabbath, even in the strictest sense of the word, ever admitted of the works of necessity and mercy to be done on it; and that those who did not perform such works on that day, when they had opportunity, were properly violators of every Jaw found- ed on the principles of mercy and justice. If the Jews had said, Why didst thou not defer the healing of the sick man till the ensuing day? He might have well answered, Why do ye not defer the circumcising of your children to the ensuing day, when the eighth day happens to be a Sabbath t—which is a matter of in- finitely less consequence than the restoration of this long-afflicted man. Verse 23. Every whit whole] The law of cireum- cision required the removal of a small portion of flesh, which was considered a blot and reproach among the Hebrews, because it confounded them with the nations who were not in covenant with God. Christ, to this, opposes the complete cure of the infirm man, who was diseased throughout his whole body: if the one was permitted on the Sabbath day, for the reason already alleged, surely the other had stronger reasons to re- commend it. Some think that the original words, ὁλὸν ανϑρωπον, should be translated, the whole man; and that the meaning is, that the blessed Saviour made him whole both in body and soul. This makes the miracle the greater, and shows still more forcibly the necessity of doing it without delay. 570 y Chap. v. 8, 9, 16. z Deut. i. 16, 17; Prov. xxiv. 23; chap. viii. 15: James ii. 1—— Ver. 48. Battier ap. Wets. supposes that, instead of ὅλον, χωλὸν should be read—J have made a MAIMED man whole; but there is no countenance for this reading in any of the MSS., versions, or fathers. Verse 24. Judge not according to the appearance] Attend to the law, not merely in the Jetter, but in its spirit and design. Learn that the law which com- mands men to rest on the Sabbath day is subordinate to the law of mercy and love, which requires them to be ever active to promote God’s glory in the comfort and salvation of their fellow creatures; and endeavour to judge of the merit or demerit of an action, not from the first impression it may make upon your prejudices but from its tendency, and the motives of the person, as far as it is possible for you to acquaint yourselves with them ; still believing the dest, where you have no certain proof to the contrary. Verse 26. That this is the very Christ 3] In most of the common printed editions a/7Sw¢ is found, the very Christ; but the word is wanting in BDIKLTX, twenty-two others, several editions; all the Arabic, Wheelock’s Persic, the Coptic, Sahidic, Armenian, Slavonic, Vulgate, and all the Itala but one ; Origen, Epiphanius, Cyril, Isidore, Pelusian, and Nonnus. Grotius, Mill, Bengel, and Griesbach, decide against it. Bishop Pearce says, I am of opinion that this second αληϑως, in this verse, should be omitted, it seeming quite unnecessary, if not inaccurate, when the word. αληϑὼς eyvacav, had just preceded it. Calmet observes that the multitude which heard out Lord at this time was composed of three different classes of persons: 1. The rulers, priests, and Pharisees, de- clared enemies of Christ. 2. The inhabitants of Jeru- salem, who knew the sentiments of their rulers con- cerning him. 3. The strangers, who from different quarters had come up to Jerusalem to the feast, and who heard Christ attentively, being ignorant of the designs of the rulers, &c., against him. Our Lord addresses himself in this discourse prin- cipally to his enemies. The strange Jews were those who were astonished when Christ said, ver. 20, that they sought to kill him, having no such design them- selves, and not knowing that others had. And the Jews of Jerusalem were those who, knowing the dis- position of the rulers, and seeing Christ speak openly, no man attempting to seize him, addressed each other in the foregoing words, Do the rulers know indeed thal this is the Christ? imagining that the chief priests, &e., had at last been convinced that Jesus was the Messiah. The Pharisees and chief priests A. τι — 27 » Howbeit we know this man A. D. 29. ᾿ : An. Olymp. whence he is; but when Christ CCIL 1. cometh, no man knoweth whence he is. 28 Then cried Jesus in the temple as he taught, saying, ° Ye both know me, and ye know whence I am. and “I am not come of myself, but he that sent me “ is true, f whom ye know not. 29 But 51 know him: for I am from him, and he hath sent me 30 Then "they sought to take him: but ino man laid hands on him, because his hour was not yet come. CHAP. VII. send officers to take Jesus 81. And *many ofthe people δος ANA lieved on him, and said, When An, Olymp. Christ cometh, will he do more μονας miracles than these which this man_ hath done ? 32 The Pharisees heard that the people mur mured such things concerning him; and the Pharisees and the chief priests sent officers to take him. 33 9 Then said Jesus unto them, 1 Yet a lit- tle while am I with you, and then I go unte him that sent me. 34 Ye ™shall seek me, and shall not find me : and where I am, thither ye cannot come. b Matt. xiii. 55; Mark vi. 3; Luke iv. 22. © See chap. viil. 14; . 28; xiv. 7. 4 Chap. v. 43; viii. 42. e Chap. v. 32; viil. 26; Rom. iii. 4 ——f Chap. i. 18; viii. 55.——s Matt. xi. 27; δ; ch. x. 15,——» Mark xi. 18; Luke xix. 47; χχ. 19; νου. 19; enap. viii. 37.—— Ver. 44; ch. viii. 20.— Matt. xii. 23; chap. ii. 2; viii. 30.—! Ch. xiii. 33; xvi. 16—™ Hos. ν. 6; ch. vill. 21; xiii. 33. Verse 27. No man knoweth whence he is.) The generality of the people knew very well that the Mes- siah was to be born in Bethlehem, in the city, and of the family, of David; see ver. 42. But, from Isaiah lili. 8, Who shall declare his generation ? they probably thought that there should be something so peculiarly mysterious in his birth, or in the manner of his appear- ing, that no person could fully understand. Had they considered his miraculous conception, they would have felt their minds relieved on this point. The Jews thought that the Messiah, after his birth, would hide himself for some considerable time ; and that when he began to preach no man should know where he had been hidden, and whence he had come. The rabbins have the following proverb: Three things come un- expectedly: 1. A thing found by chance. 2. The sting of a scorpion: and, 3. The Messiah. It was probably in reference to the above that the people said, No man knoweth whence he is. However, they might have spoken this of his parents. We know that the Messiah is to be born in Bethlehem, of the family of David ; but no man can know his parents: therefore thay rejected him: chap. vi. 42, Is not this Jesus, the son of Joseph, whose father and mother we know ἢ Verse 28. Ye both know me, and ye know whence Iam} Perhaps they should be read interrogatively : Do ye both know me, and know whence Iam? Our Lord takes them up on their own profession, and ar- gues from it. Since you have got so much informa- tion concerning me, add this to it, to make it complete ; viz. that J am not come of myself ; am no self-created or self-authorized prophet; I came from God :—the testimony of John the Baptist, the descent of the Holy Ghost, the voice from heaven, the purity and excel- lence of my doctrine, and the multitude of my miracles, sufficiently attest this. Now, God is true who has borne testimony to me; but ye know him not, there- fore it is that this testimony is disregarded. Ver. 29. But I know him: for I am f-9m him] Instead of εἰμὲ, J am, some editions, the Syriac Hieros. read εἰμι, I came, according to the Attics. Nonnus confirms this reading by paraphrasing the word by 1 εληλυθα, I came. As the difference between the two words lies only in the accents, and as these are not found in ancient MSS., it is uncertain which way the word was understood by them: nor is the matter of much moment ; both words amount nearly to the same meaning, and εἶμι, I came, seems too refined. Verse 31. Will he do more miracles} It was the belief of the Jews, and they founded it upon Isa. xxxv 5, that, when the Messiah came, he would do all kinds of miracles; and, in order that they might have the fullest proof of the Divine mission of Christ, it had pleased God to cause miracles to cease for between four and five hundred years, and that John the Baptist himself had not wrought any. His miracles, there- fore, were a full proof of his Divine mission. Verse 32. The people murmured such things] The people began to be convinced that he was the Mes- siah; and this being generally whispered about, the Pharisees, &c., thought it high time to put him to death, lest the people should believe on him; there- fore they sent officers to take him. Verse 33. Yet a little while am I with you) As he knew that the Pharisees had designed to take and put him to death, and that in about six months from this time, as some conjecture, he should be crucified, he took the present opportunity of giving this informa- tion to the common people, who were best disposed towards him, that they might lay their hearts to his teaching, and profit by it, while they had the privilege of enjoying it. The word αὐτοῖς, to them, in the beginning of this verse, is wanting in BDEGHLMS, more than eighty others, both the Syriac, later Persic, Coptic, Sahidic. Armenian, Gothic, Slavonic, Saxon, most copies of the Vulgate and the Jtala. It is omitted also by Euthymius, Theophylact, Augustin, and Bede. Our Lord did not speak these words to the officers who came to apprehend him, as αὐτοῖς here implies, but to the common people, merely to show that he was not ignorant of the designs of the Pharisees, though they had not yet been able to put them into practice. Verse 34. Ye shall seek me, and shall not fird 571 Christ teaches the people, A. M. 4033. i ‘a Dow 39 Then said the Jews among Any Olvmp. themselves, Whither will he go, that __ we shall not find him? will he go unto ™ the dispersed among the ° Gentiles, and teach the Gentiles ? 36 What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come ? 37 In the last day, that great day of the feast, Jesus stood and cried, saying, * If any man thirst, let him come unto me and drink. 38 * He that believeth on me, as the Scripture nTsa. xi.12; Jamesi.1; 1 Pet.i. 1. ° Or, Greeks. P Lev. xxill. 36. 4 58. lv. 1; chap. vi. 35; Rev. xxii. 17. * Deut. xvill, 15. 5 Proy. xvili. 4; Isa. xii. 3; xliv. 3; chap. iv. 14. ST. JOHN. and promises the Holy Spurit. hath said, 5 out of his belly shall flow rivers of living water. 39 (* But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet ἃ glorified.) 40 Ἵ Many of the people therefore, when they heard this saying, said, Of a truth this is ’ the Prophet. 41 Others said, ¥ This is the Christ. But some said, Shall Christ come * out of Galilee ? A. M. 4033, A. D. 29. An. Olymp. CCI. 1. tTsaiah xliv. 3; Joel ii. 28; chap. xvi. 7; Acts ii. 17, 33, 39. «Chap. xii. 16; xvi. 7. ¥ Deut. xviii. 15, 18; chap. i. 21; v2. 14,—w Chap. iv. 42; vi. 69.——* Ver. 52; chap. i. 46. me] When the Roman armies come against you, you will vainly seek for a deliverer. But ye shall be cut off in your sins, because ye did not believe in me; and where I am—in the kingdom of glory, ye cannot come; for nothing that is unholy shall enter into the new Jerusalem. In this, and the thirty-sixth verse, εἰμὶ, IT am, is read by several εἶμι, I came, as in the twenty-ninth verse; and in these two last places the ZEthiopic, Arabic, three copies of the Itala, Nonnus, and Theophylact, agree. See the note on ver. 29. Verse 35. The dispersed among the Gentiles} Or Greeks. By the dispersed, are meant here the Jews who were scattered through various parts of that em- pire which Alexander the Great had founded, in Greece, Syria, Egypt, and Asia Minor, where the Greek lan- guage was used, and where the Jewish Scriptures in the Greek version of the Septuagint were read.— Others suppose that the Gendies themselves are meant —others, that the ten tribes which had been long lost are here intended. Verse 37. In the last day, that great day of the feast} ‘This was the eighth day, and was called the great day, because of certain traditional observances, and not on account of any excellence which it derived from the original institution. On the seven days they professed to offer sacrifices for the seventy nations of the earth, but on the eighth day they offered sacrifices for Israel; therefore the eighth day was more highly esteemed than any of the others. It is probably to this that the evangelist refers when he calls the last day the great day of the feast. See the account of the feast of tabernacles, in the note on ver. 9. It was probably when they went to draw water from the pool Siloam, and while they were pouring it out at the foot of the altar, that our Lord spoke these words; for, as that ceremony pointed out the gracious influences of the Holy Spirit, our Lord, who was the fountain whence it was to proceed, called the people to himself, that, by believing on him, they might be made partakers of that inestimable benefit. Verse 38. He that believeth on me, as the Scripture hath said) He who receives me as the Messiah, ac- cording to what the Scripture has said concerning me; my person, birth, conduct, preaching, and miracles, heing compared with what is written there, as ascer- 572 taining the true Messiah. Out of his belly—tfrom his heart and soul; for in his soul shall this Spirit dwell. Living water.| As a true spring is ever supplied with water from the great deep, with which it has com- munication, so shall the soul of the genuine believer be supplied with light, life, love, and liberty, and all the other graces of the indwelling Spirit, from the indwell- ing Christ. The Jews frequently compare the gifts and influences of the Holy Spirit to water in general —to rain, fountains, wells, rivers, &e., ἄς. The Scriptures abound in this metaphor. Psa. xxxvi. 8, 9; Isa. xliv. 3, 4; Joel ii. 23. Verse 39. Was not yet given] δεδομενον, given, is added by the Codex Vaticanus, (B,) the Syriac, all the Persic, later Syriac with an asterisk, three copies of the Slavonic, Vulgate, and all the [tala but ‘three ; and several of the primitive fathers. The word seems necessary to the completion of the sense. Certain measures of the Holy Spirit had been vouch- safed from the beginning of the world to believers and unbelievers : but that abundant effusion of his graces spoken of by Joel, chap. ii. 28, which peculiarly cha- racterized the Gospel times, was not granted till after the ascension of Christ: 1. Because this Spirit in its plenitude was to come in consequence of his atone- ment ; and therefore could not come till after his cru- cifixion. 2. It was to supply the place of Christ to his disciples and to all true believers; and therefore it was not necessary till after the removal of his bodily presence from among them. See our Lord’s own words, John xiv. 16-18, 26; xv. 26; xvi. 7-15. Verse 40. Of a truth this is the Prophet.| The great prophet, or teacher, spoken of by Moses, Deut. xviii. 15, which they improperly distinguished from the Messiah, ver. 41. Some no doubt knew that by the prophet the Messiah was meant; but others seem to have thought that one of the ancient prophets should be raised from the dead, and precede the appearing of the Messiah. Verse 41. Shall Christ come out of Galilee?) As the prophets had declared that the Messiah was to come from the tribe of Judah, and from the family of David, and should be born in the city of Bethlehem, these Jews, imagining that Christ had been born in 1 The people are divided in rk bot 42 ¥ Hath not the scripture said, An, Olymp. That Christ cometh of the seed of “ὃ David, and out of the town of Beth- lehem, * where David was ? 43 So“ there was a division among the peo- ple because of him. 44 And »some of them would have taken him ; but no man laid hands on him. 45 % Then came the officers to the chief priests and Pharisees; πὰ they said unto them, Why have ye not brought him? 46 The officers answered, ° Never man spake like this man. y Psa. exxxii. 11; Jer. xxiii. 5; Mic. v. 2; Matt. ii. 5; Luke ii. 4. 1] Sam. xvi. 1, 4. @ Verse 12; chap. ix. 16; x. 19. > Verse 30. © Matt. vii. 29. CHAP. VII. their opinions concerning Christ. 47 Then answered them the Pha- 4,™,1083- risees, Are ye also deceived ? rai 48 “Have any of the rulers or of the Pharisees believed on him ? 49 But this people who knoweth not the law are cursed. 50 Nicodemus saith unto them, (°* he that came ‘to Jesus by night, being one of them,) 51 ® Doth our law judge any man, before it hear him, and know what he doeth ? 52 They answered and said unto him, Art thou also of Galilee? Search, and look : for out of Galilee ariseth no prophet. 53 And every man went unto his own house. 4 Chap. xii. 42; Acts vi. 7; 1 Cor. i. 20, 26; ii. 8. © Chap. iii. 2. € Gr. to him. ® Deut. i. 17; xvii. 8, &c.; xix. 15. hJsa, ix. 1, 2; Matt. iv. 15; chap. i. 46; verse 41. Galilee, concluded that he could not be the Messiah. Had they examined the matter a little farther, they would have found that he had his birth exactly as the prophets had foretold; but, for want of this necessary examination, they continued in unbelief, and rejected the Lord that bought them. Many still lose their souls nearly in the same way. They suffer themselves to be led away by common report, and become prejudiced against the truth, refuse to give it a fair hearing, or to examine for themselves. It is on this ground that deism and irreligion have established themselves, and still maintain their posts. Verse 42. Where David was 1] That is, where he was born, 1 Sam. xvi. 1, 4, and where he was before he became king in Israel. Verse 43. There was a division] Σχίσμα, a schism; they were divided in sentiment, and separated into parties. This is the true notion of schism. Verse 44. Would have taken him] Or, they wished to seize him. And this they would have done, and destroyed him too at that time, had they been wnani- mous ; but their being divided in opinion, ver. 43, was the cause, under God, why his life was at that time preserved. How true are the words of the prophet : The wrath of man shall praise thee ; and the remain- der thereof thou wilt restrain! Psalm Ixxvi. 10. Verse 45. Then came the officers) They had fol- lowed him for several days, seeking for a proper opportunity to seize on him, when they might fix some charge of sedition, &c., upon him; but the more they listened, the more they were convinced of his innocence, purity, and consummate wisdom. Verse 46. Never man spake like this man.] Though these officers had gone on the errand of their masters, they had not entered into their spirit. They were sent to apprehend a seditious man, and a false pro- phet. They came where Jesus taught; they found him to be a different person to the description they received from their masters, and therefore did not attempt to touch or molest him. No doubt they expected when they told their employers the truth, that they would have commended them, and acknow- ledged their uwn mistake; but these simple people τ a were not in the seerct of their masters’ malice. They heard, they felt, that no man ever spoke with so much grace, power, majesty, and eloquence. They had never heard a discourse so affecting and per- suasive. So Jesus still speaks to all who are simple of heart. He speaks pardon—he speaks holiness—he speaks salvation to all who have ears to hear. No man ever did or can speak as he does. He teaches THE TRUTH, the whole TRUTH, and nothing but the TRUTH. Verse 48. Have any of the rulers—tbelieved on him?) Very few. But is this a proof that he is not of God? No, truly. If he were of the world, the world would Jove its own. The religion of Christ has been in general rejected by the rulers of this world. A life of mortification, self-denial, and humility, does not comport with the views of those who will have their portion in this life. It has ever been a mark of the truth of God that the great, the mighty, and the wise have in general rejected it. They are too much occupied with ¢hzs world to attend to the concerns of the neat. Verse 49. This people] Ὁ ox20c, This rabble. The common people were treated by the Pharisees with the most sovereign contempt: they were termed py YONI dm ha-arets, people of the earth; and were not thought worthy to have a resurrection to eternal life. Wagenseil and Schoeltgen have given many proofs of the contempt in which the common people were held by the Pharisees. Those who were disciples of any of the rabbins were considered as being in a much better state. When they paid well, they purchased their masters’ good opinion. Verse 50. Nicodemus—being one of them] That is. a Pharisee, and a ruler of the Jews : see on chap. iii. 1. Verse 51. Doth our law judge any man] Τὸν αἀνϑρωπον, the man, 1. e. who is accused. Perhaps Nicodemus did not refer so much to any thing in the law of Moses, as to what was commonly practised among them. Josephus says, Ant. b. xiv. ο. 9. 8. 3, That the law has forbidden any man to be put to death, though wicked, unless he be first condemned to die by the Sanhedrin. It was probably to this law, 573 Various readings which is not expressly mentioned in the five books of Moses, that Nicodemus here alludes. See laws relative to this point, Deut. xvii. 8, &e.; xix. 15. Verse 52. Art thou also of Galilee?) They knew very well that he was not; but they spoke this by way of reproach. As if they had said, thou art no better than he is, as thou takest his part. Many of the Galileans had believed on him, which the Jews considered to be a reproach. Art thou his disciple, as the Galileans are? Search, and look] Examine the Scriptures, search the public registers, and thou wilt see that out of Galilee there ariseth no prophet. Neither the Messiah, nor any other prophet, has ever proceeded from Gali- lee, nor ever can. This conclusion, says Calmet, was false and impertinent: false, because Jonah was of Gathheper, in Galilee : see 2 Kings xiv. 25, compared with Josh. xix. 13. The Prophet Nahwn was also a Galilean, for he was of the tribe of Suneon ; and some suppose that Malachi was of the same place. The conclusion was false, because there not having been a prophet from any particular place was no argument that there never could be one, as the place had not been proscribed. Verse 53. And every man went, &c.| The autho- rity and influence of Nicodemus, in this case, was so great that the Sanhedrin broke up without being able to conclude any thing. As the feast was now ended, they were not obliged to continue any longer in or about Jerusalem; and therefore all returned to their respective dwellings. This verse and the first eleven verses of the follow- ing chapter are wanting in several MSS. Some of those which retain the paragraph mark it with obelisks, as a proof of spuriousness. Those which do retain it have it with such a variety of reading as is no where else found in the sacred writings. Professor Gries- bach leaves the whole paragraph in the text with notes of doubtfulness. Most of the modern critics consider it as resting on no solid authority. The following, in the left-hand column, is a literal translation of the whole as it stands in the Codex Beza. That on the right is a connected view of it from other manuscripts. John, chap. vii. 53; ὙΠ]. 1-11. From the Codex Beze. From other MSS. Chap. vii. 53. And 53. Andevery one went every one went to his away to his own people. own house. (τα wWia αὑτου) Al. place. Chap. viii. 1. And Jesus 1. And Jesus went out went to the mount of to the mount of Olives. Olives. 2. But he came again early into the temple, and all the people came unto 2. But very early in the morning Jesus came again into the temple, and all hum the people came; and having sat down he taught them. 574 ST. JOHN. From the Codex Beze. 3. And the scribes and Pharisees brought a wo- man unto him, taken in sin; and, setting her in the midst, 4. ‘The priests say unto him, tempting him, that they might have an accusa- tion against him, Teacher, this woman was taken committing adultery, in the very act: 5. Now Moses, in the law, gave orders to stone such; but what dost thou say now ? 6. But Jesus, having stooped down, wrote with his finger upon the ground. 7. But as they con- tinued asking he lifted up himself, and said unto them, Let him who is without sin among you, first cast a stone at her. 8. And stooping down again, he wrote with his finger upon the ground. 9. And each of the Jews went out, beginning from the oldest, so that all went out: and he was left alone, the woman being in the midst. 10. And Jesus lifting up himself, said to the woman, Where are they ? Hath no one condemned thee ? 11. Then she said unto him, No one, sir. Then he said, Neither do I con- demn thee; go, and from this time sin no more. See the notes on this chapter. of the manuscripts. From other MSS. 3. And the chief priests and the Pharisees bring unto him a woman taken in adultery; and, having set her in the midst, 4. They spoke, tempt- ing him, ‘Teacher, we found this one commit- ting adultery, in the very act: 5. And in the law Moses commanded us to stone such: What dost thou say concerning her? 6. But this they spoke tempting Aim, that they might find an accusatio> against him: but he knowing it, stooped down, (Al. bowed down,) and wrote with his finger upon the ground, seeming as if he did not hear. (AJ. pre- tending.) 7. But as they con tinued asking him, having looked up, he saith, Let him who is without sin among you, first cast a stone at her. 8. And stooping down again, he wrote with his finger upon the ground (the sins of every one of them.) 9. And each one of them went out, (41. and hearing these things they departed one by one,) be- ginning from the oldest; and Jesus was left alone, and the woman in the midst of them. 10. Jesus therefore look- ing up, saw her, and said, Woman, where are thy accusers? Hath no one condemned thee ? 11. Then she said, No one, sir. And Jesus saiu, Neither will I judge thee ; go away, and henceforth sin no more. account in the following Account of the woman CHAP. VIII. taken wn adultery. CHAPTER VIII. The story of the woman taken in adultery, 1-11. Pharisees cavil, 13. Jesus answers, and shows his authority, 14-20. which he convicts them of sin, and foretelis their dying in it, because of their unbelief, 21-24. question him; he answers, and foretells his own death, 25-29. To whom he gives suitable advice, 31, 32. Jesus shows the vanity of their pretensions, and the wick- They blaspheme, and Christ convicts and reproves them, and asserts his They attempt to stone him, 59. this last discourse, 30. the nobility and advantages of their birth, 33. edness of their hearts, 34-47. Divine nature, 48-58. A. M. 4033. An. Olymp. Olives. ———_ 2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, ESUS went unto the * mount of a Matt. xxi. 1; xxiv. 3; Mark xi. 1. NOTES ON CHAP. VIII. Verse 3. A woman taken in adultery] Some of the popish writers say that her name was Susanna; that she was espoused to an old decrepid man, named Manasseh; that she died a saint in Spain, whither she had followed St. James. These accounts the judi- cious Calmet properly terms fadles. It is allowed that adultery was exceedingly com- mon at this time, so common that they had ceased to put the law in force against it. The waters of jealousy were no longer drunk, the culprits, or those suspected of this crime, being so very numerous; and the men who were guilty themselves dared not try their sus- pected wives, as it was believed the waters would have no evil effect upon the wife, if the husband himself had been criminal. See the whole of the process on the waters of jealousy in the notes on Num. v. 14, &c.; and see at the end of chap. xviii. Verse 5. That such should be stoned] It is not strictly true that Moses ordered adultery in general to be punished by stoning. The law simply says that the adulterer and the adulteress shall be put to death. Ley. xx. 10; Deut. xxii. 22. The rabbins say they were strangled. This they affirm was the ordinary mode of punishment, where the species of death was not marked in the law. If the person guilty of an act of this kind had been betrothed, but not married, she was to be stoned: Deut. xxii. 23. But if she was the daughter of a priest, she was to be burned alive : Levit. xxi. 9. It appears, from Ezek. xvi. 38, 40, that adulteresses in the time of that prophet were stoned, and pierced with a sword. Selden and Fagius suppose that this woman’s case was the same with that mentioned, Deut. xxii. 23: If a damsel that is a virgin be betrothed unto a hus- band, and a man find her in the city, and lie with her ; then ye shall stone them with stones that they die, the damsel because she cried not, and the man because he hath humbled his neighbour's wife. As the Pharisees i Jesus declares himself the light of the world, 12. The He delivers a second discourse, in They Many believe on him, in consequence of The Jews again cavil, and plead 5 ’ 7 4 They say unto him, Master, this 4, M1033: woman was taken in adultery, in An. Olymp. the very act. Tie ἃ 5. >» Now Moses in the law commanded us, that such should be stoned : but what sayest thou ? 6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with Azs finger wrote on the ground, as though he heard them not. b Lev. xx. 10; Deut. xxii. 22. spoke of stoning the woman, it is possible this was her case ; and some suppose that the apparent indulgence with which our Lord treated her insinuates that she had suffered some sort of violence, though not entirely innocent. Therefore he said, J do not condemn thee, i. 6. to death, because violence had been used. Sin no more. Nevertheless thou art in certain respects guilty ; thou mightest have made more resistance. Verse 6. That they might have to accuse him.} Had our Lord condemned the woman to death, they might haye accused him to Pilate, as arrogating to himself the power of life and death, which the Romans had taken away from the Jews; besides, the Roman laws did not condemn an adulteress to be put to death. On the other hand, if he had said she should not be put to death, they might have represented him to the people as one who decided contrary to the law, and favoured the crime of which the woman was accused. With his finger wrote] Several MSS. add their sins who accused her, and the sins of all men. There are many idle conjectures concerning what our Lord wrote on the ground, several of which may be seen in Calmet. We never find that Christ wrote any thing before or after this ; and what he wrote at this time we know not. On this the pious Quesnel makes the following reflections :— “1. Sinee Jesus Christ never wrote but once that we hear of in his whole life; 2. since he did it only in the dust; 3. since it was only to avoid condemn- ing a sinner; and, 4. since he would not have that which he wrote so much as known; let men learn from hence never to write but when it is necessary or useful ; to do it with humility and modesty ; and todo it on a principle of charity. How widely does Christ differ from men! He writes his Divine thoughts in the dust: they wish to have theirs cut in marble, and engraved on brass.” Schools for children are frequently held under trees in Bengal, and the chil- 575 Account of the woman A. M. 4033. 2 Ee . M4033. 7 So when they continued asking An. Olymp. him, he lifted up himself, and said 5 unto them, © He that is without sin among you, let him first cast a stone at her. 8 And again he stooped down, and wrote on the ground, 9 And they which heard it, ἃ being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last : and Jesus was left alone, and the woman standing in the midst. ¢ Deut. xvii. 7; Rom. ii. 1—4 Rom. ii. 22. xii. 14; chap. iii. 17. 6 Luke ix. 56; dren who are beginning to learn write the letters of the alphabet in the dust. This saves pen, ink, and paper. Warp. Verse 7. He that is without sin] Αναμαρτητος, meaning the same kind of sin, adultery, fornication, ἄς. Kypke has largely proved that the verb ἁμαρτανειν is used in this sense by the best Greek writers. Let him first cast a stone at her.) Or, upon her, ex avty. The Jewish method of stoning, according to the rabbins, was as follows: The culprit, half naked, the hands tied behind the back, was placed on a scaffold, ten or twelve feet high; the witnesses, who stood with her, pushed her off with great force: if she was killed by the fall there was nothing farther done ; but, if she was not, one of the witnesses took up a very large stone, and dashed it upon her breast, which generally was the coup de grace, or finishing stroke. This mode of punishment seems referred to, Matt. xxi. 44. However, this procedure does not appear to have been always attended to. See Lev. xxiv. 16, and ver. 59 of this chapter. Verse 9. Being convicted by their own conscience] So it is likely they were all guilty of similar crimes. Their own is not in the original, and is needless : being convicted by conscience is expressive enough. Beginning at the eldest even unto the last] Axo των πρεσβυτερων ἕως τῶν ἐσχατων, from the most honoura- ble to those of the least repute. In this sense the words are undoubtedly to be understood. The woman standing in the midst.| But if they all went out, how could she be in the midst? It is not said that all the people whom our Lord had been in- structing went out, but only her accusers: see ver. 2. The rest undoubtedly continued with their teacher. Verse 11. Neither do I condemn thee] Bishop Pearce says: “It would have been strange if Jesus, when he was not a magistrate, and had not the wit- nesses before him to examine them, and when she had not been tried and condemned by the law and legal judges, should have taken upon him to condemn her. This being the case, it appears why Jesus avoided giving an answer to the question of the scribes and Pharisees, and also how little reason there is to con- clude from hence that Christ seems in this case not enough to have discouraged adultery, though he called it a sem. And yet this opinion took place so early 576 ST. JOHN. taken in adultery A. M. 4033. A. D. 29. An. Olymp. CCIL 1. 10 When Jesus had lifted up him- self, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man ed thee ? 11 She said, No man, Lord. And Jesus said unto her, * Neither do I condemn thee: go, and f sin no more. 12 § Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. condemn f Chap. v. 14.— Isa. xlix. 6, 8,9; Luke ii. 32; chap. i. 4, 5, 9; ili. 19; ix. 5; xii. 35, 36, 46. among the Christians, that the reading of this story was industriously avoided, in the lessons recited out of the Gospels, in the public service of the churches ; as if Jesus’s saying, I do not condemn thee, had given too much countenance to women guilty of that crime. Ip. consequence of this, as it was never read in the churches, and is now not to be found in any of the Evangelistaria, and as it was probably marked in the MSS. as a portion not to be read there, this whole story, from ver. 1, to ver. 11, inclusive, came, in length of time, to be left out in some MSS., though in the greater part it is still remaining.” Thus far the judicious and learned bishop. How the passage stands in all the MSS. hitherto collated may be seen in Wetstein and Griesbach. After weighing what has been adduced in favour of its authenticity, and se- riously considering its state in the MSS., as exhibited in the Var. Lect. of Griesbach, 1 must confess, the evidence in its favour does not appear to me to be striking. Yet I by no means would have it expunged from the text. Its absence from many MSS., and the confused manner in which it appears in others, may be readily accounted for on the principles laid down by Bishop Pearce above. It may however be neces- sary to observe, that a very perfect connection sub- sists between ver. 52 of chap. vii. and ver. 12 of this chapter—all the intermediate verses having been omitted by MSS. of the first antiquity and authority. In some MSS. it is found at the end of this Gospel; in others a vacant place is left in this chapter; and in others it is placed after the 21st chapter of Luke. See at the end of this chapter. Verse 12. Then spake Jesus again unto them] Al- lowing the story about the woman taken in adultery to be authentic, and to stand here in its proper place, we may consider that our Lord, having begun to teach the people in the temple, was interrupted by the introduction of this woman by the scribes and Phari- sees ; and now, having dismissed them and the woman also, he resumes his discourse. 1 am the light of the world] The fountain whence all intellectual light and spiritual understanding pro- ceed: without me all is darkness, misery, and death. The Divine Being was, by the rabbins denominated, The light of the world. So in Bamidbar Rabba: “The Israelites said to God, O Lord of the universe, 1 The Pharisees cavil A. M. 4033. 3 ; re 13 The Pharisees therefore said An. Olymp. unto him, ® Thou bearest record of —————. thyself; thy record is not true. 14 Jesus answered and said unto them, Though I bear record of myself, yet my record is true : for I know whence I came, and whither I go; but ‘ye cannot tell whence I come, and whither I go. h Chap. v. 31.—— See chap. vii. 28; ix. 29.——* Chap. vii. 24. hap. ili. 17; xii. 47; xviii. 36. thou commandest us to light lamps to thee, yet thou art THE LIGHT OF THE WorLD: and with thee the light dwelleth.” Our Lord, therefore, assumes here a well known character of the Supreme Being; and with this we find the Jews were greatly offended. Shall not walk in darkness] He shall be saved from ignorance, infidelity, and sin. If he follow me, become my disciple, and believe on my name, he shall have my Spirit to bear witness with his, that he is a child of God. He shall have the light of life—such ἃ light as brings and supports /ife. The sun, the fountain of light, is also the fountain of life: by his vivifying in- fluences, all things live—neither animal nor vegeta- tive life could exist, were it not for his influence. Jesus, the Sun of righteousness, Mal. iv. 2, is the fountain of all spiritual and eternal tire. His light brings life with it, and they who walk in his light live in his life. This sentiment is beautifully expressed and illustrated in the following inimitable verse (all monosyllables except one word) of that second Spenser, Phineas Fletcher. Speaking of the conversion of a soul to God, he says :— “New LIGHT new LOVE, new LOVE new LIFE hath bred; A uire that lives by Love, and loves by LicHT : A ove to him, to whom all Loves are wed ; A LIGHT, to whom the sun is darkest night : Eye's uiGut, heart’s Love, soul’s only uire he is: Lire, soul, love, heart, uicuT, eve, and all are his: He eye, Lieut, heart, Love, soul ; He all my joy and bliss.” Purpwe Istanp, Can. I. v. 7. Some suppose our Lord alludes to the custom of lighting lamps or torches, on the first day of the feast of tabernacles. But as these words seem to have been spoken the day after that last and great day of the feast, mentioned chap. vii. 37, they may rather be considered as referring to the following custom: It has already been observed, that the Jews added a ninth day to this feast, which day they termed, The feast of joy for the law; and on that day they were accus- tomed to take all the sacred books out of the chest where they had been deposited, and put a lighted can- dle in their place, in allusion to Prov. vi. 23: For the commandment is a LAMP (ur CANDLE) and the law is life: or to Psa. exix. 105: Thy word is a Lamp unto my feet, and a LiGHT unto my path. If this cus- tom existed in the time of our Lord, it is most likely that it is to ἐξ he here alludes; as it must have hap- pened about the same time in which these words were spoken. See Buxtorf. Synagog. Jud. c. xxi. Vou. I. Co 37a} CHAP. VIII. Jesus answers them 5 k : - 1] A.M. 4033. 4 Ye judge after the flesh; 'I “,%; 8 udge no man. An. Olymp. judg CCl. ‘i 16 And yet if I judge, my judg- ment is true: for ™I am not alone, but I and the Father that sent me. 17 "It is also written in your law, that the testimony of two men is true. 18 Iam one that bear witness of myself: m Ver. 29; chap. xvi. 32. ἢ Deut. xvii. 6; xix. 15; Matthew xvill. 16; 2 Cor. xiii. 1; Heb. x. 28. As the Messiah was frequently spoken of by the prophets under the emblem of light, see Isa. Ix. 1; xlix. 6; ix. 2, the Pharisees must at once perceive that he intended to recommend himself to the people as the Messiah, when he said, J am the light of the world. The rabbins think that the Messiah is intended ia Gen. i. 3, And God said, Let there be light, and there was light. “From this we may learn that the holy and blessed God saw the light of the Messiah and his works before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered: For him who shall subdue thee, and overwhelm thee with con- fusion. Satan rejoined, Lord of the universe, show that person to me! God said, Come and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell.” Yalcut Ru- beni, fol. 6. This is a very remarkable saying ; and, as it might have existed in the time of our Lord, to it he might have alluded in the verse before us. The thing itself is true: the Messiah is the light of the world, and by him Satan’s empire of idolatry is de- stroyed in the world, and the kingdom of light and life established. See several similar testimonies in Schoettgen. Verse 13. Thou bearest record] As if they had said, Dost thou imagine that we shall believe thee, in a matter so important, on thy bare assertion? Had these people attended to the teaching and miracles of Christ, they would have seen that his pretensions to: the Messiahship were supported by the most irrefraga~ ble testimony. Verse 14. I know whence I came] I came from God, and am going to God, and can neither do nor say any thing but what leads to and glorifies him. Verse 15. Ye judge after the flesh] Because 1 appear in the form of man, judging from this appear- ance, ye think I am but a mere man—pay attention to my teaching and miracles, and ye shall then see that nothing less than infinite wisdom and unlimited power could teach and do what I have taught and performed. Our Lord speaks here exactly in the character of an ambassador. Such a person does not bring a second with him to vouch his trath ; his credentials from his king ascertain his character: he represents the king’s person. So our Lord represents the Father as bear- ing witness with him. The miracles which hé. 577 fesus foretells the unbelief 4M. 4033. and ° the Father that sent me bear- An. Olymp. eth witness of me. 19 Then said they unto him, Where is thy Father? Jesus answered, ” Ye neither know me, nor my Father: *if ye had known me, ye should have known my Father also. 20 These words spake Jesus in *the trea- sury, as he taught in the temple: and ‘no man laid hands on him; for t his hour was not yet come. 21 Then said Jesus again unto them, I go my way, and “ye shall seek me, and ¥ shall die in your sins : whither I go, ye cannot come. ST. JOHN. and death of the Jews 22 Then said the Jews, Will he 4,™, 4033. kill himself? because he saith, An. Olymp. Whither I go, ye cannot come. a 23 And he said unto them, τ Ye are from beneath; I am from above: *ye are of this world; I am not of this world. 24 YI said therefore unto you, that ye shal! die in your sins : 5 for if ye believe not that I am he, ye shall die in your sins. 25 Then said they unto him, Who art thou ? And Jesus saith unto them, Even the same that I said unto you from the beginning. 26 I have many things to say and to judge of you: but *he that sent me is true: and © Chap. v. 37.—? Ver. 55; chap. xvi. 3——14 Chap. xiv. 7. * Mark xii. 41 —* Chap. vii. 30.—t Chap. vii. 8. ἃ Chap. vil. 345 xill. 33. wrought were the proof from heaven that he was the yromised Messiah: these were the great seal of all ais pretensions. Verse 19. Ye neither know me, &c.] Ye know neither the Messiah, nor the God that sent him. If ye had known me] Jf ye had received my teach- ing, ye would have got such an acquaintance with the nature and attributes of God as ye never could have had, and never can have any other way. That is a true saying, No man hath seen God at any time: the only begolten Son, who lay in the bosom of the Fa- ther. he hath peouarep him. The nature and perfec- tions of God never can be properly known, but in the light of the Gospel of Jesus Christ. It is worthy of remark that, in all this discourse, our blessed Lord ever speaks of the Father and himself as two distinct persons. Therefore, the Father is not the Son, nor the Son the Father, as some persons vainly imagine ; though it is plain enough that the completest unity and equality subsists between them. Verse 20. The treasury] Lightfoot observes, from 4,2 rabbins, that the treasury was in what was called the court of the women—that there were thirteen chests in it; in the ¢hirteenth only the women were permit- ted to put their offerings. Probably the other twelve were placed there in reference to the twelve tribes ; each perhaps inscribed with the name of one of Jacob’s twelve sons. It seems that our Lord sometimes sat in this court to teach the people. See Mark xii. 41, &c. His hour was not yet come.| The time was not arrived, in which he had determined to give himself up into the hands of his crucifiers. Verse 21. Then said Jesus again unto them] He had said the same things to them the day before. See chap. vil. 34. Ye shall seek me] When your calamities come upon you, ve shall in vain seek for the help of the Messiah, whom ye now reject, and whom ye shall shortly crucify. Verse 22. Will he kill himself?) They now un- derstood that he spoke concerning his death; but be- fore, chap. vii. 35, they thought he spoke of going to 578 Vv Verse 24.—— Chapter iii. 31——* Chapter xv. 19; xvii. 16; 1 John iv. 5.——Y Ver. 21. τ Mark xvi. 16. a Chap. Vii. 28. some of the Grecian provinces, to preach to the dis- persed Jews. Verse 23. Ye are from beneath] Ye are capabie of murder, and of self-murder too, because ye have nothing of God in you. Ye are altogether earthly, sensual, and devilish. They verified this character in murdering the Lord Jesus ; and many of them after- wards, to escape famine, &c., put an end to their own lives. Verse 25. Who art thou 3] This marks the indig- nation of the Pharisees—as if they had said: Who art thou that takest upon thee to deal out threatenings in this manner against us ? Jesus saith unto them, Even the same that I said unto you from the beginning.] Rather, Just what I have already told you, i. e. that I am the light of the world—the Christ—the Saviour of mankind. There are a variety of renderings for this verse among the critics. Some consider τὴν ἀρχὴν (which makes the principal difficulty in the text) as the answer of our Lord. Who art thow2 I am τὴν apynv, the chief, the supreme; and have therefore a right to judge, and to execute judgment. But if our Lord had in- tended to convey this meaning, he would doubtless have said 7 Apyy, or ὁ ἄρχων, and not τὴν apynv, in the accusative case. This mode of reading appears to have been followed by the Vulgate, some copies of the Jtala, and some of the fathers ; but this construc- tion can never be reconciled to the Greek text. Oth- ers take τὴν ἀρχὴν as an adverb, in which sense it is repeatedly used by the best Greek writers ; and, con- necting the 25th with the 26th verse, they translate thus: I have indeed, as J assure you, many things to say of you, and to condemn in you. See Wake- field. Raphelius takes up the words nearly in the same way, and defends his mode of exposition with much critical learning; and to him I refer the reader. T have given it that meaning which I thought the most simple and plain, should any departure from our own version be thought necessary: both convey a good and consistent sense. Verse 26. I have many things to say and to judge {5 Ὁ Many of the Jews A.M. 4a © I speak to the world those things An, Olymp. which I have heard of him. 27 They understood not that he spake to them of the Father. 28 Then said Jesus unto them, When ye have ° lifted up the Son of man, “then shall ye know that I am he, and ° that I do nothing of myself; but fas my Father hath taught me, I speak these things. 29 And £ he that sent me is with me: δ the Father hath not left me alone; ἷ for I do always those things that please him. 30 As he spake these words, * many believed on him, Ὁ Chap. iii. 32; xv. 15. © Chap. iii. 14; xii. 32. 4 Rom. i. 4. © Chap. v. 19, 30. € Chap. iil. 11. & Chap. xiv. 10, 11.——* Ver. 16.—— Chap. iv. 34; v. 30; vi. 38. of you] Or, to speak and to condemn, ὅς. I could speedily expose all your iniquities—your pride and ambition, your hypocrisy and irreligion, your hatred to the light, and your malice against the truth, together with the present obstinate unbelief of your hearts, and show that these are the reasons why I say you will die in your sins; but these will appear in their true light: when, after you have crucified me, the judg- ments of God shall descend upon and consume you. He that sent me is true] Whatever he hath spoken of you by the prophets shall surely come to pass; his word cannot fail. Verse 28. When ye have lifted up] When ye have crucified me, and thus filled up the measure of your iniquities, ye shall know that I am the Christ, by the signs that shall follow; and ye shall know that what I spoke is true, by the judgments that shall follow. To be lifted up, is ἃ common mode of expression, among the Jewish writers, for 10 die, or to be killed. Verse 29. The Father hath not left me alone] Though ye shall have power to put me to death, yet this shall not be because he hath abandoned me. No —he is ever with me, because I do that which pleaseth him ; and it is his pleasure that I should lay down my life for the salvation of the world. Does not our Lord allude to the following scriptures '—Sacrifice and of- fering thou didst not desire ; my ears hast thou open- ed: (or, a body hast thou prepared me: Heb. x. 5 :) then said I, Lo, I come: this is written in the volume of the book concerning me. JI delight to do thy will, O my God! Thy law is in my heart. Psa. xl. 6, 7, 8. Verse 30. As he spake these words, many believed on him.] The same sun that hardens the clay softens the wax. This discourse, which proved the savour of death unto death to the obstinate Pharisees, became the savour of life unto life to many of the simple-hearted people. Verse 31. If ye continue in my word} Or, in this doctrine of mine. It is not enough to receive God's truth—we must retain and walk in it. And it is only when we receive the truth, love it, keep it, and walk in it, that we are the genuine disciples of Christ. 1 CHAP. VIL. believe in Jesus. 31 Ἵ Then said Jesus to those 4,™. 4033. Jews which believed on him, If ye An, Olymp continue in my word, then are ye ———— my disciples indeed ; 32 And ye shall know the truth, and ' the truth shall make you free. 33 Ἵ They answered him, ™ We be Abra- ham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free ? 34 Jesus answered them, Verily, verily, I say unto you, * Whosoever committeth sin is the servant of sin. 35 And ° the servant abideth not in the house for ever: but the Son abideth ever. k Chap. vii. 31; x. 42; xi. 45. 1Rom, vi. 14, 18, 22; vill. 2; James i. 25; ii. 12. m Lev. xxv. 42; Matt. 111.9; ver. 39, » Rom. vi. 16, 20; 2 Pet. ii. 19——® Gal. iv. 30. Verse 32. Ye shall know the truth] Shall have a constant experimental knowledge of its power and efficacy. And the truth shall make you free.) It was amaxim of the Jews, ‘ That no man was free, but he who ex- ercised himself in the meditation of the law.” Ne man is truly free, but he in whose heart the power of sin is destroyed, and who has received the Spirit of adoption, through which he cries, Abba! Father! See Rom. viii. 15. The bondage of sin is the most grievous bondage; and freedom from its guilt and influence is the greatest liberty. Verse 33. They answered] That is, the other Jews who had not believed—the carping, cavilling Pharisees already mentioned ; for the words cannot be spoken of the simple people who had already believed. See ver. 30. Were never in bondage to any man] This assertion was not only false, but it was ridiculous in the extreme ; seeing their whole history, sacred and profane, is full of recitals of their servitude in egypt, in Chaldea, un- der the Persians, under the Macedonians, and under the Romans. But those who are not under the influ- ence of the truth of God will speak and act according to the influence of the spirit of falsehood and error. If the words are to be restrained to themselves alone, they may be understood thus: We are Abraham’s seed ; and we were never in bondage. Both these propositions had a faint shadow of truth. Verse 34. Whosoever committeth sin τς the servant of sin.] Or, δουλος ἐστι, &e., is the slave of sin. 'This was the slavery of which Christ spoke ; and deliverance from it, was the liberty which he promised. Verse 35. And the servant abideth not in the house] Or, rather, Now the slave abideth not im the family. Asif Jesus had said: And now that Τ am speaking of a slave, I will add one thing more, viz. a slave has no right to any part of the inheritance in the family to which he belongs ; but the son, the Jegitimate son, has a right. He can make any servant of the family free, though no slave can. He ean divide or bestow the inheritance as he pleases. Our Lord seems here to 579 ΠΡ the Jews were of God, A.M. 4083. 36 PIf the Son therefore shall An. Olymp. make you free, ye shall be free CCIL. 1. . a. indeed. 37 I know that ye are Abraham’s seed ; but ye seek to kill me, because my word hath no place in you. 38 ΤΊ speak that which I have seen with my Father: and ye do that which ye have seen with your father. 39 They answered and said unto him, 5 Abraham is our father. Jesus saith unto them, t If ye were Abraham’s children, ye would do the works of Abraham. ST. JOHN. they would love Chrise 40 » But now ye seek to kill me, 4, Μ΄, 4033. a man that hath told you the truth, An. Olymp. τ which T have heard of God : this en did not Abraham. 41 Ye do the deeds of your father. Then said they to him, We be not born of fornica- tion; “ we have one Father, even God. 42 Jesus said unto them, * If God were your Father, ye would love me: ¥ for I proceeded forth and came from God ; 5 neither came I of myself, but he sent me. 43 * Why do ye not understand my speech ? even because ye cannot hear my word. P Rom. viii. 2; Galatians v. 1—a9 Chap. vii. 19; verse 40. τ Chap. ili. 32; v. 19, 30; xiv. 10, 24——* Matt. iii. 9; ver. 33. t Rom. ii. 28; ix. 7; Gal. 1. 7, 29. u Ver. 37. v Ver. 26. w Isa. Ixiii. 16; Ixiv. 8; Mal. i. 6. x1 John ν. 1. ¥ Chap. xvi. 27; xvii. 8, 25. τ Chap. v. 43; vii. 28, 29.—— Chap. vii. 17. refer to the sending away of Ishmael, mentioned, Gen. xxi. 10-14. Only those who are genuine children can inherit the estate. If sons, then heirs: heirs of God, and joint heirs with Christ: Gal. iv. 21-31; Rom. vill. 17; and see Bishop Pearce’s Paraphrase. Verse 37. My word hath no place in you.] Or, this doctrine of mine hath no place in you. Ye hear the truths of God, but ye do not heed thein; the word of life has no influence over you; and how can it, when you seek to kill me because I proclaim this truth to you? It is a dismal omen when a person is regardless of the truth of God: it is more so to be provoked against it: but to persecute and endeavour to destroy those who preach it is the last degree of perverseness and obduracy. The word of God requires a heart which is empty. A heart filled with earthly projects, carnal interests, ambition, thoughts of raising a fortune, and with the love of the superfluities and pleasures of life, is not fit to receive the seed of the kingdom. Whena man shuts his heart against it by his passions, he at the same time opens it to all sorts of crimes. QursNen. From what is here said, it is manifest, says Dr. Lightfoot, that the whole tendency of our Saviour’s discourse is to show the Jews, that they are the seed of that serpent which was to bruise the heel of the Messiah : else what could that mean, ver. 44: Ye are of your father the devil, i.e. ye are the seed of the serpent. Verse 38. I speak that which I have seen] I speak nothing but that unchangeable, eternal truth which I have received from the bosom of God. Ye do that which ye have seen] Instead of ἑωρακατε, ye have seen, I think we should read nKovcarte, ye have heard, on the authority of BCKL, fifteen others ; Coptic, Aithiopic, Armenian, later Syriac in the mar- gin, Gothic, one copy of the Itala; Origen, Cyril, and Chrysostom. This reading, says Bishop Pearce, (who has adopted it,) seems preferable to the other, because it could not be said, with the same propriety, that the Jews had seen any thing with their father the devil, as it could that Jesus had seen with his. Jesus saw the Father, for he was the Worp that was with God from eternity. The Jews did not see, they only felt and heard, their father the devil. It is 580 the interest of Satan to keep himself out of sight, and to work in the dark. Verse 39. If ye were Abraham’s children] Gries- bach reads ece, ye are, instead of ητε, ye were, on the authority of BDL, Vulgate, four copies of the Itala ; Origen and Augustin. Ye would do the works of Abraham.| As the son has the nature of his father in him, and naturally imi- tates him, so, if ye were the children of Abraham, ye would imitate him in his faith, obedience, and upright- ness; but this ye do not, for ye seek to kill me—ye are watching for an opportunity to destroy me, merely because 1 tell you the truth: Abraham never did any thing like this; therefore, you have no spiritual rela- tionship to him. Verse 41. Ye do the deeds of your father.]| You have certainly another father than Abraham—one who has instilled his own malignant nature into you; and, as ye seek to murder me for telling you the truth, ye must be the offspring of him who was a murderer from the beginning, and stood not in the truth, ver. 44. We be not born of fornication} We are not a mixed, spurious breed—our tribes and families have been kept distinct-—we are descended from Abraham by his legal wife Sarah; and we are no idolaters. We have one Father, even God.] In the spiritual sense of father and son, we are not a spurious, that is, an idolatrous race; because we acknowledge none as our spiritual father, and worship none as such, but the true God. See Bishop Pearce. Verse 42. If God were your Father, ye would love me] I came from God, and it would be absurd to suppose that you would persecute me if you were under the influence of God. The children of the same father should not murder each other. Verse 43. Why do ye not understand my speech 3) Την λαλιαν τὴν sunv, This my mode of speaking— when illustrating spiritual by natural things: Aa/va re- fers to the manner of speaking ; Aoyoc, to the matter or subject on which he spoke. For λαλίαν, the Codex Beze had originally αληθειαν : why do ye not acknow- ledge this TRUTH of mine? A few other MSS. agree in this reading. Because ye cannot hear my word.] That is, ye ι The Jews proved to be the A.M. 4033. ΔΑ »Ye are of your father the An. Olymp. devil, and the lusts of your father —— yewill do. He was a murderer from the beginning, and ° abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. 45 And because I tell you the truth, ye be- lieve me not. > Matt. xiii. 38; 1 John iii. 8. © Jude 6. cannot bear my doctrine: it comes too close to you ; it searches your hearts, detects your hypocrisy, and exposes your iniquitous intentions and designs ; and as ye are determined not to leave your sins, so ye are purposed not to hear my doctrine. Verse 44. Ye are of your father the devil] Ye are the seed of the old serpent. See on ver. 37. The lusts of your father] Like father like son. What Satan desires, ye desire ; because ye are filled with his nature. Awful state of unregenerate men! They have the nearest alliance to Satan ; they partake of his nature, and have in them the same principles and propensities which characterize the very nature and essence of the devil! Reader, canst thou rest in this state? Apply to God, through Christ, that thou mayest be born again. He was a murderer from the beginning] It was through him that Adam transgressed ; in consequence of which death entered into the world, and slew him and all his posterity. This was the sentiment of the Jews themselves. In Sohar Kadash, the wicked are called, “ The cl.ildren of the old serpent, who slew Adam and all his descendants.” See Schoettgen. Abode not in the truth] He stood not in the truth— was once in a state of glorious felicity, but fell from it; and, being deprived of all good himself, he could not endure that others should enjoy any; therefore by his lies he deceived Eve, and brought her, her husband, and, through them, their posterity, into his own condemnation. He speaketh of his own] Ex τῶν ἐδιων λαλει, He speaketh of his own offspring, or, from his own dis- position, for he is the father and fountain of all error and falsity ; and all who are deceived by him, and par- take of-his disposition, falsity and cruelly, are his off- spring, for he is a liar, and the father of it—kac ὁ πατὴρ avrov—literally, his father also. There is con- siderable difficulty in this verse. The Cainites, and the Archontites, mentioned by Epiphanius, read it thus: “Ye are the children of your father the devil, because he is a liar, and his father was a liar. He was a man-slayer, and he did not remain in the truth. When he speaketh, he speaketh a lie of his own, (progenitors understood,) because his father also was a liar.” The consequences which the above heretics drew from this verse were the following. They said that the father of the Jews was a demon; that he also had a demon for his father; and that he had a demon for his father, ἄς. The Archontites maintained that Cain had a de- mon for his father, the spirit which our Lord speaks 1 CHAP. VIII. children of the wicked one : : A. M, 4033 46 Which of you convinceth me Αἰ δ 1038 of sin? And if I say the truth, An. Olymp. why do ye not believe me ? ite 47 ὁ He that is of God heareth God’s words : ye therefore hear them not, because ye are not of God. 48 9 Then answered the Jews, and said unto him, Say we not well that thou art a Sa maritan, and ° hast a devil ? 4 Chap. x. 26, 27; 1 John iv. 6. ¢ Ch. vii. 20; x. 20; ver. 52. of here; and that the Jews proceeded from the race of Cain. Grotius, supposing that the devil who tempted Eve was not the prince of devils, but rather a subordinate one, seems to think he may be understood here, he is a liar, and his father also, which is the literal translation of the latter clause of the text, ὡς καὶ ὁ πατὴρ αὐτου, as it has been read by many of the primitive fathers. Mr. Wakefield, by changing το, before ψευδος, into τις, gives the text the following translation :—‘ The devil is your father, and ye willingly perform the lusts of your father. He was a man-slayer from the first, and continued not in the truth, because there is no truth in him. When any one speaketh a lie, he speak eth according to his own kindred: for his father also is a liar.” Our own translation, that refers πατὴρ αὐτου to wWevdoc, a lie, and not to Ψψευςῆς, a liar, is pro- bably the most correct. Verse 46. Which of you convinceth me of sin?] Do you pretend to reject the traths which I announce, because my life does not correspond to the doctrines I have taught? But can any of you prove me guilty of any fault? You have maliciously watched all my steps; have you seen the smallest matter to reprove, in any part of my conduct? But it is probable that duapria, sin, is put here in opposition to αληθεία, truth, in the same verse, and then it should be rendered falsehood. The very best Greek writers use the word in the same sense: this, Kypxke proves by quotations from Polybius, Lucian, Dionysius Halicarnassensis, Plutarch, Thucydides, and Hippocrates. Rapuetivs adds a pertinent quotation from Herodotus, and shows that the purest Latin writers have used the word peccatum, sin, in the sense of error or falsehood. See the note on Gen. xiii. 13. Verse 47. He that is of God] Meaning probably himself: he who came from God, or was born of God— heareth the words of God—has the constant inspiration of his Spirit, speaks nothing but truth, and cannot pos- sibly err. Verse 48. Thou art a Samaritan] This was the same, among them, as heretic, or schismatic, among us. This is the only time in which the Jews gave our Lord this title of reproach ; and they probably ground- ed it on his having preached among them, and lodged in their villages. See the account in chap. iv. ; but Samaritan, among them, meant a person unworthy of any credit. Hast a devil?} Art possessed by an evil spirit; and art, in consequence, deranged. 581 Abraham rejoiced to see A.M. 4033. 49 Jesus answered, I have not a An. Qiyme. devil; but I honour my Father, __ and ye do dishonour me. 50 And ‘I seek not mine own glory: there is one that seeketh and judgeth. 51 Verily, verily, I say unto you, 5 Ifa man keep my saying, he shall never see death. 52 Then said the Jews unto him, Now we know that thou hast a devil. ὃ Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of «Θ»ήῆς 53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? 54 Jesus answered, ‘ If] honour myself, my honour is nothing: * it is my Father that hon- f Chap. v. 41; vii. 18.——s Chap. v. 24; xi. 26— Zech. 1. 5; Hebrews xi. 13.——i Chap. v. 31—— Chap. v. 41; xvi. 14; xvii. 1; Acts iii. 13. Verse 49. J have not a devil] The first part of the charge was too futile: if taken literally, it was both absurd and impossible; they did not believe it themselves, and therefore our Lord does not stop a moment to refute it; but he answers to the second with the utmost meekness and conclusiveness : I ho- nour God. This is what no demon can do, nor any man who is under such influence. Verse 50. I seek got mine own glory} Another proof that I am not influenced by any spirit but that which proceeds from God. But there is one that seek- eth—i. e. my glory—and judgeth—will punish you for your determined obstinacy and iniquity. Verse 51. Shall never see death.| As Moses pro- mised a long life, with abundance of temporal bless- ings, to those who should keep his statutes and ordi- nances, so he who keeps my doctrine shall not only have a long life, but shall never see death—he shall never come under the power of the death of the soul, but shall live eternally with me in glory. Verse 54. Your God] Many MSS. and most of the versions read 70», our, instead of ὕμων. The va- riation is of very little consequence. They called God their God, while enemies to him both in their spirit and conduct. Verse 56. Abraham rejoiced to see my day] Or, he earnestly desired to see my day ; ηγαλλιασατο, from ayay, very much, and ἅλλομαι, I leap—his soul leaped forward in earnest hope and strong expectation that he might see the incarnation of Jesus Christ. The meta- phor appears to be taken from a person who, desiring to see a long-expected friend who is coming, runs for- ward, now and then jumping up to see if he can dis- cover him. There is a saying very like this in Sohar Numer. fol. 61: “Abraham rejoiced because he could know, and perceive, and cleave to the Divine NAME.” The Divine name is 7) Yehovah; and by this they simply mean God himself. And he saw it] Not only in the first premise. Gen. 582. ST. JOHN. the day of Christ oureth me; of whom ye say, that Αι ΝΜ 4033. he is your God: An. Olymp. 55 Yet ye have not known him; Rereree but I know him: and if I should say, 1 know him not, I shall be a liar like unto you: but I know him, and keep his saying 56 Your father Abraham ™ rejoiced to see my day : 5 and he saw zt, and was glad. 57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham ? 58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, 5 1 am. 59 | Then ? took they up stones to cast at him: but Jesus hid himself, and went out of the temple, 4 going through the midst of them, and so passed by. 1 Chap. vii. 28, 29.—m™ Luke x. 24. «Hebrews xi. 13 ° Exod. iii. 14; Isa. xlii. 13; chap. xvii. 5,24; Col.i.17; Rev 1. 8.—P Chap. x. 31, 39; xi. 8. 4 Luke iv. 30. iii. 15, for the other patriarchs saw this as well as he; and not only in that promise which was made particu- larly to himself, Gen. xii. 7; xxii. 18, (compared with Gal. iii. 16,) that the Messiah should spring from his family ; but he saw this day especially when Jehovah appeared to him in a human form, Gen. xviii. 2, 17, which many suppose to have been a manifestation of the Lord Jesus. Verse 57. Thou art not yet fifty years old] Some MSS. read forty. The age of our blessed Lord has never been properly determined. Some of the primi- tive fathers believed that he was fifty years old when he was crucified; but their foundation, which is no other than these words of the Jews, is but a very un- certain one. Calmet thinks that our Lord was at this time about thirty-four years and ten months old, and that he was crucified about the middle of his thirty- sixth year; and asserts that the vulgar era is three years too late. On the other hand, some allow him to have been but thirty-one years old, and that his ministry had lasted but one year. Many opinions on this subject, which are scarcely worthy of being copied, may be found in Calmet. Verse 58. Before Abraham was, I am.| The fol- lowing is a literal translation of Calmet’s note on this passage :—“I am from all eternity. I have existed before all ages. You consider in me only the person who speaks to you, and who has appeared to you within a particular time. But besides this human nature, which ye think ye know, there is in me a Divine and eternal nature. Both, united, subsist to- gether in my person. Abraham knew how to distin- guish them. He adored me as his God; and desired me as his Saviour. He has seen me in my eternity, and he predicted my coming into the world.” On the same verse Bishop Pearce speaks as fol- lows :—“ What Jesus here says relates (I think) to his existence antecedent to Abraham’s days, and not to his having been the Christ appointed and foretold 1 Observations on CHAP. Ix. the preceding chapter hefore that time; for, if Jesus had meant this, the | hand, had he acquitted the woman, he might have been answer I apprehend would not have been a pertinent | considered, not only as setting aside the law of Moses, one. the Christ ; but if he had not had an existence before Abraham’s days, neither could he have seen Abraham, (as, according to our English translation, the Jews suppose him to have said,) nor could Abraham have seen him, as I suppose the Jews understood him to have said in the preceding verse, to which words of the Jews the words of Jesus here are intended as an answer.” Verse 59. Then took they up stones, &c.] It ap- pears that the Jews understood him as asserting his Godhead ; and, supposing him to be a blasphemer, they proceeded to stone him, according to the law: Lev. xxiv. 16. But Jesus hid himself In all probability he ren- dered himself invisidle—though some will have it that he conveyed himself away from those Jews who were his enemies, by mixing himself with the many who believed on him, (ver. 30, 31,) and who, we may sup- pose, favoured his escape. Pearce. But where did they find the stones, Christ and they yeing in the temple? It is answered: Ist. It is pro- bable, as the buildings of the temple had not been yet completed, there might have been many stones near the place ; or, 2dly. They might have gone out to the outer courts for them; and, before their return, our Lord had escaped. See Lightfoot and Calmet. Going through the midst of them, and so passed by.) These words are wanting in the Codex Bezae, and in several editions and versions. Erasmus, Grotius, Beza, Pearce, and Griesbach, think them not genuine. The latter has left them out of the text. But, not- withstanding ~vhat these critics have said, the words seem necessary to explain the manner of our Lord’s escape. Ist. He hid himself, by becoming invisible ; and then, 2dly. He passed through the midst of them, and thus got clear away from the place. See a simi- lar escape mentioned, Luke iv. 30, and the note there. Tue subjects of this chapter are both uncommon and of vast importance. 1. The case of the woman taken in adultery, when properly and candidly considered, is both intelligible and edifying. It is likely that the accusation was well founded; and that the scribes and Pharisees endeavoured maliciously to serve themselves of the fact, to embroil our Lord with the civil power, or ruin his moral reputation. Our Lord was no magis- trate, and therefore could not, with any propriety, give judgment in the case; had he done it, it must have been considered an invasion of the rights and office of the civil magistrate, and would have afforded them ground for a process against him. On the other He might have been appointed and foretold for | but as being indulgent to a crime of great moral tur- pitude, and the report of this must have ruined his moral character. He disappointed this malice by re- fusing to enter into the case; and overwhelmed his adversaries with confusion, by unmasking their hearts, and pointing out their private abominations. It is generally supposed that our Lord acquitted the wo- man: this is incorrect; he neither acguilied nor con- demned her: he did not enter at all juridically into the business. His saying, Neither do I condemn thee, was no more than a simple declaration that he would not concern himself with the matter—that being the office of the chief magistrate ; but, as a preacher of righteousness, he exhorted her to abandon her evil practices, lest the punishment, which she was now likely to escape, should be inflicted on her for a repe- tition of her transgression. 2. In several places in this chapter, our Lord shows his intimate union with the Father, both in will, doc- trine, and deed ; and though he neyer speaks so as to confound the persons, yet he evidently shows that such was the indivisible unity, subsisting between the Father and the Son, that what the one witnessed, the other witnessed ; what the one did, the other did; and that he who saw the one necessarily saw the other. 3. The original state of Satan is here pointed out —he abode not in the truth, ver. 44. Therefore he was once in the truth, in righteousness and true holi- ness—and he fell from that truth into sin and false- hood, so that he became the father of lies and the first murderer. Our Lord confirms here the Mosaic ac- count of the fall of man, and shows that this fall was brought about by his lies, and that these lies issued in the murder or destruction both of the body and soul of man. 4. The patience and meekness exercised by our Lord, towards his most fell and unrelenting enemies, are worthy the especial regard of all those who are persecuted for righteousness.—When he was reviled, he reviled not again. As the searcher of hearts, he simply declared their state, ver. 44, in order to their conviction and conversion: not to have done so, would have been to betray their souls. In this part of his conduct we find two grand virtues united, which are rarely associated in man, MEEKNEss and FIDELITY— patience to bear all insults and personal injuries; and boldness, in the face of persecution and death, to de- clare the truth. The meek man generally leaves the sinner unreproved : the bold and zealous man often betrays a want of due self-management, and reproves sin in a spirit which prevents the reproof from reach- ing the heart. In this respect also, our blessed Lord has left us an example, that we should follow his steps. Let him that readeth understand. CHAPTER IX. Account of the man who was born blind, 1-5. Christ heals him, 6,7. The man τς questioned by his neigh- bours, 8-12. He is brought to the Pharisees, who question him, 13-17, and then his parents, 18-23. They again interrogate the man, who, vindicating the conduct of Christ, is excommunicated by them, 24— 34. Jesus, hearing of the conduct of the Pharisees, afterwards finds the man, and reveals himself to him, 35-38. 1 He passes sentence on the obduracy and blindness of the Pharisees, 39-41. 583 The account of the man A.M 4033. A ND as Jesus passed by, he saw ermine a man which * was blind from 2 And his disciples asked him, saying, Mas- 4 Acts ili. 2. NOTES ON CHAP. IX. Verse 1. And as Jesus passed by] This chapter is a continuation of the preceding, and therefore the word Jesus is not inthe Greek text: it begins simply thus—And passing along, καὶ παράγων, ὅς. Having left the temple, where the Jews were going to stone him, (chap. viii. 59,) it is probable our Lord went, according to his custom, to the mount of Olives. The next day, which was the Sabbath, ver. 14, he met a man who had been born blind, sitting in some public place, and asking alms from those who passed by, verse 8. Verse 2. Who did sin, this man, or his parents] The doctrine of the transmigration of souls appears to have been an article in the creed of the Pharisees, and it was pretty general both among the Greeks and the Asiatics. The Pythagoreans believed the souls of men were sent into other bodies for the punishment of some sin which they had committed in a pre- existent state. This seems to have been the founda- tion of the disciples’ question to our Lord. Did this man sin in a pre-ewistent state, that he is punished in this body with blindness? Or, did his parents commit some sin, for which they are thus plagued in their offspring ? Most of the Asiatic nations have believed in the doctrine of transmigration. The Hindoos still hold it ; and profess to tell precisely the sin which the person committed in another body, by the afflictions which he endures in this: they profess also to tell the cures for these. For instance, they say the headache is a punishment for having, in a former state, spoken irre- verently to father or mother. Madness is a punish- ment for naving been disobedient to father or mother, or to one’s spiritual guide. The epilepsy is a punish- ment for having, in a former state, administered poison to any one at the command of his master. Pain in the eyes is a punishment for having, in another body, coveted another man’s wife. Blindness is a punish- ment for having filed his mother: but this person they say, before his new dirth, will suffer many years’ torment in hell. See many curious particulars relative to this in the Aveen Axsery, vol. iii. p. 168-175; and in the Institutes of Menu, chap. xi. Inst. 48-53. The Jewish rabbins have had the same belief from the very remotest antiquity. Origen cites an apocry- phal book of the Hebrews, in which the patriarch Jacob is made to speak thus: 7 am an angel of God ; one of the first order of spirits. Men call me Jacob, hut my true name, which God has given me, is Israel : Orat. Joseph. apud Or1e. Many of the Jewish doc- tors have believed that the souls of Adam, Abraham, and Phineas, have successively animated the great men of their nation. Philo says that the air 1s full of spirits, and that some, through their natural pro- nensily, join themselves to bodies; and that others 584 ST. JOHN. why was born blind ter, » who did sin, this man or his 4,™, 4033 parents, that he was born blind ? 3 Jesus answered, Neither hath this man sinned, nor his parents : © but that the > Ver. 34. © Chap. xi. 4. have an aversion from such a union. See several other things relative to this point in his treatises, De Plant. Noe—De Gigantibus—De Confus. Ling.— De Somniis, &c.; and see Calmet, where he is pretty largely quoted. The Hindoos believe that the most of their misfor- tunes arise out of the sins of a former birth; and, in moments of grief not unfrequently break out into excla- mations like the following :—‘ Ah! in a former birth how many sins must I have committed, that 1 am thus afflicted!” “Iam now suffering for the sins of a former birth ; and the sins that I am now committing are to fill me with misery in a following birth. There is no end to my sufferings !” Josephus, Ant. Ὁ. xviii. c. 1, s. 3, and War, b. ii. 6. 8, 5. 14, gives an account of the doctrine of the Pharisees on this subject. He intimates that the souls of those only who were pious were permitted to reanimate human bodies, and this was rather by way of reward than punishment ; and that the souls of the vicious are put into eternal prisons, where they are continually tormented, and out of which they can never escape. But it is very likely that Josephus has not told the whole truth here; and that the doctrine of the Pharisees on this subject was nearly the same with that of the Papists on purgatory. Those who are very wicked go irrecoverably to hell; but those who are not so have the privilege of expiating their venia sins in purgatory. Thus, probably, is the Pharisean doctrine of the transmigration to be understood Those who were comparatively pious went into other bodies, for the expiation of any remaining guilt which had not been removed previously to a sudden or pre- mature death, after which they were fully prepared for paradise ; but others who had been incorrigibly wicked were sent at once into hell, without ever being offered the privilege of amendment, or escape. For the reasons which may be collected above, much as I reverence Bishop Pearce, I cannot agree with his note on this passage, where he says that the words of the disciples should be thus understood :—Who did sin? This man, that he zs blind? or his parents, that he was born sot He thinks it probable that the dis ciples did not know that the man was born blind: if he was, then it was for some sin of his parents—if he was not born so, then this blindness came unto him as a punishment for some crime of Ais own. It may bo just necessary to say, that some of the rabbins believed that it was possible for an infant to sin in the womb, and to be punished with some bodily infirmity in consequence. See several examples in Lightfoot on this pleve. Verse 3. Neither hath this man sinned, nor hrs parents| That is, the blindness of this person is not occasioned by any sin of his own, nor of his parents, but has happened in the ordinary course of Divine 1 Jesus makes clay, and anoints A. M. 4033. works of God should be made mani- A. D.29. = An, Olymp. fest in him. Coll 4 4T must work the works of him that sent me, while it is day: the night com- eth when no man can work. 5 As long as I am in the world, 5 I am the light of the world. 6 When he had thus spoken, ‘he spat on the ground, and made clay of the spittle, and 4 Chap. iv. 34; v.19, 36; xi. 9; xii. 35; xvii. 4. © Chap. i. 5, 9; itl. 19; viii. 12; xii. 35, 46——l Mark vii. 33; viii. 23. providence, and shall now become the instrument of salvation to his soul, edification to others, and glory to Gop. Many of the Jews thought that marks on the body were proofs of sin in the soul. From a like persuasion, probably, arose that proverb among our northern neighbours—Mark him whom God marks. Verse 4. While it is day] Though I plainly per- ceive that the cure of this man will draw down upon me the malice of the Jewish rulers, yet I must accom- plish the work for which I came into the world while it is day—while the term of this life of mine shall last. It was about six months after this that our Lord was crucified. It is very likely that the day was now declining, and night coming on; and he took occa- sion from this circumstance to introduce the elegant metaphor immediately following. By this we are taught that no opportunity for doing good should be omitted—pay representing the opportunily : NIGHT, the loss of that opportunity. Verse 5. I am the light of the world.| Like the sun, it is my business to dispense light and heat every where ; and to neglect no opportunity that may offer to enlighten and save the bodies and souls of men. See chap. viii. 12. Verse 6. Anointed the eyes of the blind man] It would be difficult to find out the reason which induced our Lord to act thus. It is certain, this procedure can never be supposed to have been any likely medical means to restore sight to a man who was born blind ; this action, therefore, had no tendency to assist the miracle. If his eye-lids had been only so gummed together that they needed nothing but to be suppled and well washed, it is not likely that this could possi- bly have been omitted from his birth until now. The Jews believed that there was some virtue in spittle to cure the diseases of the eye; but then they always accompanied this with some charm. Our Lord might make clay with the spittle to show that no charms or spells were used, and to draw their attention more particularly to the miracle which he was about to work. Perhaps the best lesson we can learn from this is: That God will do his own work in his own way ; and, to hide pride from man, will often accom- plisn the most beneficial ends by means not only simple or despicable in themselves, but by such also as appear entirely contrary, in their nature and operation, 2 the end proposed to be effected by them. Verse 7. Siloam] Called also Shiloah, Siloe, or 1 CHAP. IX. the eyes of the blind man he 5 anointed the eyes of the blind 4,033. man with the clay, An. Olymp CCILL 7 And said unto him, Go, wash hin the pool of Siloam, (which is by interpre- tation, Sent.) + He went his way therefore, and washed, and came seeing. 8 % The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged ? + Neh. iii. & Or, spread the clay upon the eyes of the blind man. 15.——i See 2 Kings v. 14. Siloa, was a fountain under the walls of Jerusalem, towards the east, between the city and the brook Kidron. Calmet thinks that this was the same with En-rogel, or the fuller’s fountain, which is mentioned in Josh. xv. 7; xviii. 16; in 2 Sam. xvii. 17; and in 1 Kings i. 9. Its waters were collected in a great reservoir for the use of the city ; and a stream from it supplied the pool of Bethesda. By interpretation, Senr.] From the Hebrew now shalach, he sent: either because it was looked upon as a gift sent from God, for the use of the city; or because its waters were directed or sent by canals or pipes, into different quarters, for the same purpose. Some think there is an allusion here to Gen. xlix. 10; that this fountain was a ype of Shiloh, the Christ, the sent of God; and that it was to direct the man’s mind to the accomplishment of the above prophecy that our Lord sent him to this fountain. This sup- position does not appear very solid. The Turks have this fountain still in great veneration, and think the waters of it are good for diseases of the eyes. Light- foot says that the spring of Siloam discharged itself by a double stream into a twofold pool—the upper was called mow shiloach—the lower, Nw shelach ; the one signifying ἀπεσαλμενος sent, the latter, κωδίων fleeces ; and that our Lord marked this point so par- ticularly, to inform the blind man that it was not to Shelach, but to Shiloach, that he must go to wash his eyes. These two pools seem to be referred to in Isa. 1 8} XID Verse 8. That he was blind] Ὅτι τυῴλος nv: but, instead of this, προσαιτης, when he begged, or was a beggar, is the reading of ABC*DKL, seven others, both the Syriac, both the Arabic, later Persic, Coptic, Ethiopic, Armenian, Sahidic, Gothic, Slavonic, Vul- vate, eight copies of the Jtala, and some of the primi- tive fathers. This is in all probability the true read- ing, and is received by Griesbach into the text. Beggars in all countries have a language peculiar to themselves. The language of the Jewish beggars was the following: 3 31 Deserve something by me —Give me something that God may reward you. yo V1 13t 13 137 O ye tender-hearted, do yourselves good by me. Another form, which seems to have been used by such as had formerly been in better cir- cumstances, was this: 828717972 DINON NINA ID 13 30 Look back and see what I have been; look upon me now, and see what Iam. See Lightfoot. 585 The Pharisees cavil at the cure bi. JOHN. wrought on the blind man. A-M-4033. 9 Some said, This is he: others) 14 And it was the Sabbath day as gg eco: said, He is like him: but he said,| when Jesus made the clay, and κα iyo ΞΞ Wwamsjres 10 Therefore said they unto him, How were thine eyes opened 2 11 He answered and said, * A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Si- loam, and wash: and 1 went and washed, and I received sight. 12 Then said they unto him, Where is he? He said, I know not. 13 Ἵ They brought to the Pharisees him that aforetime was blind. k Ver. 6, 7——! Ver. 33; chap. iii. 2 opened his eyes. aan 15 Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and 1 washed, and do see. 16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the Sabbath day. Others said, ! How can aman that is a sinner do such miracles ¢ And ™ there was a division among them. 17 They say unto the blind man again, What sayest thou of him, that he hath opened thine m Chap. vii. 12, 43; x. 19. Verse 9. Some said, This is he] This miracle was not wrought in private—nor before a few persons— nor was it lightly credited. Those who knew him before were divided in their opinion concerning him : not whether the man who sat there begging was blind before—for this was known to all; nor whether the person now before them saw clearly—for this was now notorious; but whether this was the person who was born blind, and who used in a particular place to sit begging. Others said, He is like him] This was very natural : for certainly the restoration of his sight must have given him a very different appearance to what he had before. Verse 11. A man that is called Jesus| The whole of this relation is simple and artless in the highest degree. The blind man had never seen Jesus, but he had heard of his name—he felt that he had put some- thing on his eyes, which he afterwards found to be clay—but how this was made he could not tell, be- cause he could not see Jesus when he did it; there- fore he does not say, he made clay of spittle—but simply, he made clay, and spread it upon my eyes. Where a multitude of incidents must necessarily come into review, imposture and falsehood generally commit themselves, as it is termed; but, however numerous the circumstances may be in a relation of fact, simple truth is never embarrassed. Verse 12. Where is he?} They had designed to seize and deliver him up to the Sanhedrin, as a violater of the law, because he had done this on the Sabbath day. Verse 13. They brought to the Pharisees] These had the chief rule, and determined all controversies among the people; in every case of religion, their judgment was final: the people, now fully convinced that the man had been cured, brought him to the Pha- tisees, that they might determine how this was done, and whether it had been done legally. Verse 14. It was the Sabbath] Some of the ancient rabbins taught, and they have been followed by some moderns, not much better skilled in physic than them- selves, that the saliva is a cure for several disorders of the eyes; but the former held this to be contrary ARE to the law, if applied on the Sabbath. See Licut- Foot’s Hor. Talm. Verse 16. This man is not of God] He can neither be the Messiah, nor a prophet, for he has broken the Sabbath. The Jews always argued falsely on this principle. The law relative to the observation of the Sabbath never forbade any work but what was of the servile and unnecessary kind. Works of necessity and mercy never could be forbidden on that day by him whose name is mercy, and whose nature is love; for the Sabbath was made for man, and not man for the Sabbath; were it otherwise, the Sabbath wou be rather a curse than a blessing. How can a man that is a sinner, &c.] They knew very well that though magicians and impostors might do things apparently miraculous, yet nothing really good could be performed by them. We might have safely defied all the magicians in Egypt, who are said to have been so successful in imitating some of the miracles of Moses, to have opened the eyes of one blind man, or to have done any essential good either to the body or to the soul. And there was a division among them.] Σχισμα, a schism, a decided difference of opinion, which caused a separation of the assembly. Verse 17. He is a prophet.] They had intended to lay snares for the poor man, that, getting him to ac- knowledge Christ for the Messiah, they might put him out of the synagogue, ver. 22, or put him to death, that such a witness to the Divine power of Christ might not appear against them. But, as the mercy of God had given him his sight, so the wisdom of God taught him how to escape the snares laid for his ruin. On all thy glory there shall be a defence, says the prophet, Isa. iv. 5. When God gives any particular mercy or grace, he sends power to preserve it, and wisdom to improve it. The man said, He is a prophet. Now, according to a Jewish maxim, @ prophet might dispense with the observation of the Sabbath. See Grotius. If they allow that Jesus was a prophet, then, even in their sense, he might break the law of the Sabbath, and be guiltless: or, if they did not allow him to be a prophet, they must account for the miracle some other way than by the power of God; as from 1 The Pharisees question hun. A. M. 4033. ? ΠΡΟΣ eyes 1 He said, "He is a prophet. An. Olymp. ccl 18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. 19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now sce 7 20 His parents answered them and said, We know that this is our son, and that he was born blind : 21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. 22 These words spake his parents, because ° they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he ἡ should be put out of the synagogue. CHAP. IX. He confounds them. 23 Therefore said his parents, He 4,™, 4033. is of age; ask him. An, Olymp. 24 Then again called they the ———— man that was blind, and said unto him, 4 Give God the praise: ' we know that this man is a sinner. 25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see. 26 Then said they to him again, What did he to thee? how opened he thine eyes? 27 He answered them, Τ have told you already, and ye did not hear; wherefore would ye hear it again? will ye also be his disciples ? 28 Then they reviled him, and said, Thou art his disciple ; but we are Moses’ disciples. 29 We know that God spake unto Moses : as for this fellow, * we know not from whence he is. " Chap. iv. 19; vi. 14. © Chap. vii. 13; xii. 42; xix. 38; Acts v. 13 P Verse 34; chap. xvi. 2. 4 Joshua vii. 19; 1 Sam. vi. 5. τ Ver. 16——* Chap. viii. 14. Satan or his agents no good can proceed—to do this it was impossible. So the wisdom of God taught the poor man to give them such an answer as put them into a complete dilemma, from which they could not possibly extricate themselves. Verse 18. But the Jews did not believe] All the subterfuge they could use was simply to sin against their conscience, by asserting that the man had not bcen blind; but out of this subterfuge they were soon driven by the testimony of the parents, who, if tried farther on this subject, might have produced as wit- ness, not only the whole neighbourhood, but nearly the whole city : for it appears the man got his bread by publicly begging, ver. 8. That he had heen blind, and received his sight] This clause is omitted in some MSS., probably because similar words occur immediately after. There is, how- ever, no evidence against it, sufficient to exclude it from the text. Verse 21. He is of age] Ἡλικίαν exer, literally, he has siature, i. e. he is a full-grown man; and in this sense the phrase is used by the best Greek writers. See Kypke and Raphelius. Mature age was fixed among the Jews at thirty years. Verse 22. Put out of the synagogue.] That is, ex- communicated—separated from all religious connection witn those who worshipped God. This was the lesser kind of excommunication among the Jews and was termed nidui. The cherem, or anathema, was not used against the followers of Christ till after the resurrection. Verse 24. Give God the praise] Having called the man a second time, they proceeded to deal with him in the most solemn manner; and therefore they put him w his oath; for the words above were the form of an oath, proposed by the chief magistrate to those who were to give evidence to any particular fact, or to at- test any thing, as produced by or belonging to the Lord. 1 See Josh. vii. 19; 1 Sam. vi. 5, and Luke xvii. 18. But, while they solemnly put him to his oath, they endeavoured to put their own words in his mouth, viz. he is a sinner—a pretender to the prophetic character, and a transgressor of the law of God :—assert this, or you will not please us. Verse 25. Whereas I was blind, now I see.] He pays no attention to their cavils, nor to their perver- sion of justice; but, in the simplicity of his heart, speaks do the fact, of the reality of which he was ready to give them the most substantial evidence. Verse 27. I have told you already] So he did, ver. 15. And did ye not hear? Ye certainly did. Why then do you wish to hear it again? Is it because ye wish to become his disciples? The poor man con- tinued steady in his testimony; and, by putting this question to them, he knew he should soon put an end to the debate. Verse 28. Then they reviled him] Ἑλοιδορησαν. Eustathius derives λοιδορία from λογος, a word, and dopv, a spear:—they spoke cutling, piercing words. Solomon talks of some who spoke like the piercings of a sword, Proy. xii. 18. And the psalmist speaks of words that are like drawn swords, Psa. lv. 21, words which show that the person who speaks them has his heart full of murderous intentions ; and that, if he had the same power with a sword as he has with his tongue, he would destroy him whom he thus reproaches. We are Moses’ disciples.| By this they meant that they were genuine Pharisees; for they did not allow the Sadducees to be disciples of Moses. Verse 29. We know not from whence he is.) As if they had said: We have the fullest assurance that the commission of Moses was Divine; but we have ne proof that this man has such a commission: and should we leave Moses, and attach ourselves to this stranger? No. 587 The man that was healed is 30 The man answered and said An. Oiymnp unto them, t Why herein is a mar- CCiL vellous thing, that ye know not from whence he is, and yet he hath opened mine eyes! 31 Now we know that "God heareth not sinners : but if any man be a worshipper of God, and doeth his will, him he heareth. 32 Since the world began was it not heard that any man opened the eyes of one that was born blind. 33 YIf this man were not of God, he could do nothing. A. as = A.D ST JOHN. cast out of the synagogue. M. 4033. 34 Ἵ They answered and said 4,™ 10% unto him, ἡ Thou wast altogether Any Giym. born in sins, and dost thou teach us? And they * cast him out. 35 Ἵ Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on ¥ the Son of God? 36 He answered and said, Who is he, Lord, that I might believe on him? 37 And Jesus said unto him, Thou hast both seen him, and 7 it is he that talketh with thee. 38 And he said, Lord, I believe. And he worshipped him. t Chap. iii. 10. ἃ Job xxvii. 9; xxxv. 12; Psa. xviii. 41; xxxiv. 15; Ixvi. 18; Prov. i. 28; xv. 29; xxvill. 9; Isa. i. 15; Jer. xi. 11; xiv. 12; Ezek. viii. 18; Mic. iii. 4; Zech. vii. 13. Verse 30. Why herein is a marvellous thing] As if he had said, This is wonderful indeed! Is it possible that such persons as you are, whose business it is to distinguish good from evil, and who pretend to know a true from a false prophet, cannot decide in a case so plain? Has not the man opened my eyes? Is not the miracle known to all the town; and could any one do it who was not endued with the power of God? Verse 31. God heareth not sinners] I believe the word ἁμαρτωλων signifies heathens, or persons not pro- selyted to the Jewish religion; and therefore it is put in opposition to θεοσείβης, a worshipper of the true God. See the note on Luke vii. 37. But in what sense may it be said, following our common version, that God heareth not sinners? When they regard iniquity in their heart—when they wish to be saved, and yet abide in their sins—when they will not separate themselves from the workers and works of iniquity. In all these cases, God hearcth not sinners. Verse 32. Since the world began] Ek τοῦ αἰωνος, From the age—probably meaning from the cornmence- ment of time. Neither Moses nor the prophets have ever opened the eyes of a man who was born blind: if this person then were not the best of beings, would God grant him a privilege which he has _ hitherto denied to his choicest favourites ? Opened the eyes of one that was born blind.) It will readily appear that our Lord performed no surgical operation in this cure: the man was born blind, and he was restored to sight by the power of God; the simple means used could have had no effect in the eure ; the miracle is therefore complete. That there are cases, in which a person who was born blind may be restored to sight by surgical means, we know: but no such means were used by Christ: and it is worthy of remark that, from the foundation of the world, no person 4orn dlind has been restored to sight, even by surgical operation, till about the year of our Lord, 1728; when the celebrated Dr. Cheselden, by couching the eyes of a young man, 14 years of age, who had been born blind, restored him to perfect soundness. This was the effect of well directed surgery: that perform- ed by Christ was a miracle. Verse 33. If this man were not of God, &c.] A 588 v Ver. 16. w Ver. 2. y Matt. xiv. 33; xvi. 16; Marki. 1 z Chap. iv. 26. x Or, excommunicated him, ver. 22. ; chap. x. 36; 1 John v. 13. very just conclusion: God is the fountain of all good : all good must proceed from him, and no good can be done but through him ; if this person were not com- missioned by the good God, he could not perform such beneficent miracles as these. Verse 34. Thou wast altogether born in sins] Thou hast not only been a vile wretch in some other pre-existent state, but thy parents also have been grossly iniquitous; therefore thou and they are pun- ished by this blindness : Thou wast altogether born in sins—thou art no other than a sinful lump of deform- ity, and utterly unfit to have any cohnection with those who worship God. And they cast him out.) They immediately excom- municated him, as the margin properly reads—drove him from their assembly with disdain, and forbade his farther appearing in the worship of God. Thus a simple man, guided by the Spirit of truth, and continu- ing steady in his testimony, utterly confounded the most eminent Jewish doctors. When they had no longer either reason or argument to oppose to him, asa proof of their discomfiture and a monument of their reproach and shame, they had recourse to the secular arm, and thus silenced by political power a person whom they had neither reason nor religion to with- stand. They have had since many followers in their crimes. A false religion, supported by the state, has, by fire and sword silenced those whose truth in the end annihilated the system of their opponents. Verse 35. Dost thou believe on the Son of God 2) This was the same with, Dost thou believe on the Messiah? for these two characters were inseparable ; see chap. i. 34, 49; x. 36; Matt. xvi. 16; Mark i. 1. Verse 36. Who is he, Lord ?] It is very likely that the blind man did not know that it was Jesus the Christ who now spoke to him; for it is evident he had never seen him before this time; and he might now see him without knowing that he was the person by whom he was cured, till our Lord made that dis- covery of himself, mentioned in the following verse. Verse 38. And he said, Lord, I believe.| That is, I believe thou art the Messiah; and, to give the full est proof of the sincerity of his faith, he fell down before and adored him. Never having seen Jesus , Obduracy and blindness CHAP. X. of the Pharisees. A.M. 4033. 89 Ἵ And Jesus said, * For judg-| with him heard these words, ° and ee An. Olymp. ment I am come into this world,| said unto him, Are we blind also? An. Olymp. >that they which see not might see; and that they which see might be made blind. 40 And some of the Pharisees which were @ Chap. v. 22, 27; see chap. iii. 17; xii. 47. before, but simply knowing that a person of that name had opened his eyes, he had only considered him as a holy man and a prophet; but now that he sees and hears him he is convinced of his divinity, and glorifies him as his Saviour. We may hear much of Jesus, but can never know his glories and excellencies till he has discovered himself to our hearts by his own Spirit ; then we believe on him, trust him with our souls, and trust in him for our salvation. The word xvpe has two meanings: it signifies Lord, or Sovereign Ruler, and Sir, a title of civil respect. In the latter sense it seems evidently used in the 36th verse, because the poor man did not then know that Jesus was the Mes- siah; in the former sense it is used in this verse— now the healed man knew the quality of his benefactor. Verse 39. For judgment I am come] I am come to manifest and execute the just judgment of God: 1. By giving sight to the blind, and light to the Gen- tiles who sit in darkness. 2. By removing the true light from those who, pretending to make a proper use of it, only abuse the mercy of God. In a word, sal- vation shall be taken away from the Jews, because they reject it; and the kingdom of God shall be given to the Gentiles. Verse 40. Are we blind also?| These Pharisees understood Christ as speaking of blindness in a spirit- ual sense, and wished to know if he considered them in that state. Verse 41. If ye were blind] If ye had not had suf- ficient opportunities to have acquainted yourselves with my Divine nature, by the unparalleled miracles which Thave wrought before you, and the holy doctrine which I have preached, then your rejecting me could not be imputed to you as sin; but because ye say, we see— we are perfectly capable of judging between a true and false prophet, and can from the Scriptures point out the Messiah by his works—on this account you are guilty, and your sin is of no common nature, it re- maineth, i. e. it shall not be expiated: as ye have rejected the Lord from being your deliverer, so the Lord has rejected you from being his people. When the Scripture speaks of sin remaining, it is always put 41 Jesus said unto them, ἃ 1 ye ———— were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth. b Matt. xiii. 13; Mark iv. 12.——¢ Rom. ii. 19.——4 Ch. xy. 22, 24. in opposition to pardon; for pardon is termed the taking away of sin, chap. i. 29; Psa. xxxii.5. And this is the proper import of the phrase, ἀφεσις Twp ἁμαρτίων, which oceurs so frequently in the sacred writings. 1. Tue history of the man who was born blind and cured by our Lord is, in every point of view, in- structive. His simplicity, his courage, his constancy, and his gratitude are all so many subjects worthy of attention and emulation. He certainly confessed the truth at the most imminent risk of his life ; and there- fore, as Stephen was the first martyr for Christianity, this man was the first confessor. The power and influence of TRUTH, in supporting its friends and con- founding its adversaries, are well exemplified in him ; and not less so, that providence of God by which he was preserved from the malice of these bad men. The whole story is related with inimitable simplicity, and cannot be read by the most cold-hearted without extorting the exclamation, How forcible are right words ! 2. It has already been remarked that, since the world began, there is no evidence that any man born blind was ever restored to sight by surgical means, till the days of Mr. Cheselden, who was a celebrated surgeon at St. Thomas’s Hospital, London. For though, even before the Christian era, there is reason to believe that both the Greek and Roman physicians performed operations to remove blindness occasioned by the cataract, yet we know of none of these ever attempted on the eyes of those who had been born blind, much less of any such persons being restored to sight. The cure before us must have been wholly miraculous—no appropriate means were used to effect it. What was done had rather a ten- dency to prevent and destroy sight than to help or restore it. The blindness in question was probably occasioned by a morbid structure of the organs of sight ; and our Lord, by his sovereign power, instan- taneously restored them to perfect soundness, without the intervention of any healing process. In this ease there could be neither deception nor collusion. CHAPTER X. Christ speaks the parable of the sheepfold, 1-6. revile and some vindicate our Lord, 19-21. dedication, 22-29. 51. escapes, and retires beyond Jordan, 39, 40. 1 He vindicates his conduct, and appeals to his works, 32-38. Many resort to and believe on him there, 41, 42. Proclaims himself the door of the sheepfold, 7-10, and the good shepherd who lays down his life for the sheep, 11-18. His discourse with the Jews at the temple, on the feast of Having asserted that he was one with the Father, the Jews atiempt to stone him, 30, The Jews are again divided, and some They strive to apprehend him; he 589 The parable of Aaa A038. VERILY, verily, I say unto you, «He that entereth not by the door into the sheepfold, but climb- eth up some other way, the same is a thief and a robber. An, Olymp. CCII. 1. ST. JOHN. the sheepfola 2 But he that ὃ entereth in by the 4; ΝΜ 4033 door is the shepherd of the sheep. ἀπ. Olymp. 3 To him the porter openeth: ¢ and ΟΟΠ 1. the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. a Jer. xxiii. 21; Ezek. xxxiv. 23; Mic. ii. 12—» Psa. ex. 4; Matt. NOTES ON CHAP. X. Verse 1. Verily, verily, &c.] From ver. 6, we learn that this is a parable, i. e. a representation of heavenly things through the medium of earthly things. Some think our Lord delivered this discourse immedi- ately after that mentioned in the preceding chapter ; others think it was spoken not less than three months after. The former, says Bishop Pearce, was spoken at the feast of tabernacles, see chap. vii., or about the end of September, and this at the feast of dedication, orin December. See ver. 22. Christ, says Calmet, having declared himself to be the light of the world, which should blind some while it illuminated others, chap. ix. 41, continues his dis- course, and, under the similitude of a shepherd and his flock, shows that he was about to form his Church of Jews and Gentiles, and that into it he would admit none but those who heard his voice. The unbeliev- ing and presumptuous Jews, who despised his doc- trine, are the sheep which hear not the voice of the shepherd: the proud and self-sufficient Pharisees are those who imagine they see clearly while they are blind. The blind who become illuminated are the Gentiles and Jews who turn from their sins and believe in Jesus. The light of the world, the good shepherd, and the door which leads into the sheepfold, are all to be un- derstood as meaning Jesus Christ; the hireling shep- herds, the wilfully blind; the murderers and robbers are the false Christs, false prophets, scribes, Pharisees, wicked hireling priests, and ungodly ministers of all sorts, whether among primitive Jews or modern Christians. Our Lord introduces this discourse in a most solemn manner, Verily, verily !—Amen, amen !—it is true, it as true!—a Hebraism for, This is a most important and interesting truth; a truth of the utmost concern to mankind. At all times our Lord speaks what is infal- libly true ; but when he delivers any truths with this particular asseveration, it is either, 1. Because they are of greater importance ; or, 2. because the mind of man is more averse from them; or, 3. because the small number of those who will practise them may render them incredible. Quesnel. He that entereth not by the door] Christ assures us, ver. 7, that he is the door; whoever, therefore, enters not by Jesus Christ into the pastoral office, is no other than a thief and a robber in the sheepfold. And he enters not by Jesus Christ who enters with a prospect of any other interest besides that.of Christ and his people. Ambition, avarice, love of ease, a de- sire to enjoy the conveniences of life, to be distinguish- ed from the erowd, to promote the interests of one’s family, and even the sole design of providing against want—these are all ways by whieh ¢hieves and robbers 590 vii.15; Acts xx. 28—¢ Isa. xliii.1; Matt. xxv.34,41; Acts χχ. 31. enter into the Church. And whoever enters by any of these ways, or by simony, craft, solicitation, &c. deserves no better name. Acting through motives of self-interest, and with the desire of providing for him- self and his family, are innocent, yea, laudable, in a secular business; but to enter into the ministerial of- fice through motives of this kind is highly criminal before God. Verse 2. He that entereth in by the door] Observe here the marks, qualities, and duties of a good pastor : The first mark is, that he has a lawful entrance into the ministry by the internal call of Christ, namely, by an impulse proceeding from his Spirit, upon considera- tions which respect only his glory, and upon motives which aim at nothing but the good of his Church, the salvation of souls, the doing the will of God, and the sacrificing himself entirely to his service, and to that of the meanest of his flock. Verse 3. To him the porter openeth] Sir Isaac Newton observes that our Lord being near the temple, where sheep were kept in folds to be sold for sacri- fices, spoke many things parabolically of sheep, of their shepherds, and of the door to the sheepfold ; and ‘discovers that he alluded to the sheepfolds which were to be hired in the market place, by speaking of such folds as a thief could not enter by the door, nor the shepherd himself open, but a porter opened to the shep- herd. In the porter opening the door to the true shep herd, we may discover the second mark of a true mi- nister—his labour is crowned with success. The Holy Spirit opens his way into the hearts of his hearers, and he becomes the instrument of their salvation. See Col. iv. 3; 2 Cor. ii. 12; 1 Cor. xvi. 9; Rev. iii. 8: The sheep hear his voice] A third mark of a good shepherd is that he speaks so as to instruct the peo- ple—the sheep hear wis voice ; he does not take the fat and the fleece, and leave another hireling on less pay to do the work of the pastoral office. No: him- self preaches Christ Jesus the Lord, and in that sim- plicity too that is best calculated to instruct the com- mon people. A man who preaches in such a language as the people cannot comprehend may do for a stage- player or a mountebank, but not ror a minister of Christ. He calleth his own sheep hy name| A fourth mark of a good pastor is that he is well acquainted with his flock; he knows them by name—he takes care to ac- quaint himself with the spiritual states of all those that are entrusted to him. He speaks to them concerning their souls, and thus getting a thorough knowledge of their state he is the better qualified to nrofit them by his public ministrations. He who has not a proper acquaintance with the Church of Christ, can never by his preaching build it up in its most holy faith. And leadeth them out.) A fifth mark of a good shepherd is, he leads the flock, does not lord it over 1 Jesus is the true re 4 And 4 when he putteth forth his An. Olymp. own sheep, he goeth before them, — and the sheep follow him: for they know his voice. ᾿ 5 And “a stranger will they not follow, but will flee from him : for they know not the voice of strangers. 6 This ‘ parable spake Jesus unto them: but they understood not what things they CHAP. X. shepherd of the sheep were which he _ spake unto AsM, Abbe them. An. Olymp : CCIL 1. 7 Then said Jesus unto them —————— again, Verily, verily, I say unto you, I am the door of the sheep. 8 All that ever came before me are thieves and robbers: but the sheep did not hear them. 9 ®I am the door: by me if any man enter 42 Sam. vii.8; Jer. xvii. 16; Matt. xxv. 32. ¢Gal.i.8; 1 Thess. God’s heritage; nor attempt, by any rigorous disci- pline not founded on the Gospel of Christ, to drive men into the way of life; nor drive them out of it, which many do, by a severity which isa disgrace to the mild Gospel of the God of peace and love. He leads them out of themselves to Christ, out of the follies, diversions, and amusements of the world, into the path of Christian holiness: in a word, he leads them, by those gentle yet powerful persuasions that flow from a heart full of the word and love of Christ, into the kingdom and glory of his God. Verse 4. He goeth before them] A sixth mark of a true pastor is, he gives them a good example: he _not only preaches, but he lives, the truth of the Gos- pel; he enters into the depths of the salvation of God ; and, having thus explored the path, he knows how to lead those who are entrusted to his care into the ful- ness of the blessings of the Gospel of peace. He who does not endeavour to realize in his own soul the truths which he preaches to others will soon be as salt with- out its savour; his preaching cannot be accompanied with that unction which alone can make it acceptable and profitable to those whose hearts are right with God. The minister who is in this state of salvation the sheep, genuine Christians, will follow, for they know his voice. It was the custom in the eastern countries for the shepherd to go at the head of his sheep, and they fol- lowed him from pasture to pasture. I have seen many hundreds of sheep thus following their shepherd on the extensive downs in the western parts of England. Verse 5. And a stranger will they not follow] That is, a man who, pretending to be a shepherd of the flock of God, is a stranger to that salvation which he professes to preach. His mode of preaching soon proves, to those whose hearts are acquainted with the truths of God, that he is a stranger to them; and therefore, knowing him to have got into the fold in an improper way, they consider him a thief, a robber, and a murderer; and who can blame them if they wholly desert his ministry? There are preachers of this kind among all classes. Verse 7. I am the door of the sheep.) It is through me only that a man can have a lawful entrance into the ministry ; and it is through me alone that mankind ean be saved. Instead of, 7 am the door, the Sahidic version reads, 7 am the shepherd ; but this reading is iound in no other version, nor in any MS. ΤῈ is evi- dently a mistake of the scribe. Verse 8. All that ever came before me] Or, as some translate, all that came instead of me, προ euov, 1 ν. 21—— Ezekiel xx. 49.——4 Chap. xiv. 6; Ephesians ii. 18 i. e. all that came as the Christ, or Messiah, such as Theudas, and Judas the Gaulonile, who are mention- ed, Acts v. 36, 37; and who were indeed no other than thieves, plundering the country wherever they came ; and murderers, not only slaying the simple peo- ple who resisted them, but leading the multitudes of their followers to the slaughter. But our Lord probably refers to the scribes and Pharisees, who pretended to show the way of sal- yation to the people—who in fact stole into the fold and clothed themselves with the fleece, and devoured the sheep. The words, πρὸ euov, before me, are wanting in EGMS, Mt. BKV, seventy others; Syriac, Persic, Syriac Hieros., Gothic, Saxon, Vulgate, eleven copies of the Itala; Basil, Cyril, Chrysostom, Theophylact, Euthymius, Augustin, and some others. Griesbach has left them in the text with a note of doubtfulness. The reason why these words are wanting in so many respectable MSS., versions, and fathers, is probably that given by Theophylact, who says that the Mani- cheans inferred from these words that all the Jewish prophets were impostors. But our Lord has borne sufficient testimony to ¢heir inspiration in a variety of places. Κλεπτης, and λῃστῆς, the thief and the robber, should be properly distinguished ; one takes by cunning and stealth ; the other openly and by violence. It would not be difficult to find bad ministers who answer to both these characters. Tithes have been often en- forced and collected in a most exceptionable manner, and in a most disgraceful spirit. The reflection of pious Quesnel on this verse is well worth attention. A pastor ought to remember that whoever boasts of being the way of salvation, and the gate of heaven, shows himself to be a ¢hzef and an im- postor ; and though few are arrived at this degree of folly, yet there are many who rely too much upon their own talents, eloquence, and labours, as if the sal- vation of the sheep depended necessarily thereon : in which respect they are always robbers, since they rob the grace of Christ of the glory of saving the sheep. God often puts such pastors to shame, by not opening the hearts of the people to receive their word: while he blesses those who are humble, in causing them to be heard with attention, and accompanying their preach- ing with an unction which converts and saves souls. Let every man know that in this respect his sufficiency and success are of the Lord. Verse 9. Iam the door: by me if any man enter 591 Character of the false A. M. 4033. ; Dp. se in, he shall be saved, and shall go ae. in and out, and find pasture. “~_ 10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have zt more abundantly. 11 “Iam the good sheperd: the good shep- herd giveth his life for the sheep. 12 But he that is a hireling, and not the ST JOHN. shepherds and teachers. shepherd, whose own the sheep 4,M, 403s. are not, seeth the wolf coming, and An ae ‘leaveth the sheep, and fleeth : and —————_ the wolf catcheth them, and scattereth the sheep. 13 The hireling fleeth, because he is a hire- ling, and careth not for the sheep. 14 I am the good shepherd, and * know my sheep, and am known of mine. uTsa. xl. 11; Ezekiel xxxiv. 12, 23; xxxvii. 24; Heb. xiii. 20; &c.| Those who come for salvation to God, through Christ, shall obtain it : he shall be saved—he shall have his sins blotted out, his soul purified, and himself pre- served unto eternal life. This the scribes and Pha- risees could neither promise nor impart. Go in and out} This phrase, in the style of the Hebrews, points out all the. actions of a man’s life, and the liberty he has of acting, or not acting. A good shepherd conducts his flock to the fields where good pasturage is to be found; watches over them while there, and brings them back again and secures them in the fold. So he that is taught and ealled of God feeds the flock of Christ with those truths of his word of grace which nourish them unto eternal life; and God blesses together both the shepherd and the sheep, so that going out and coming in they find pasture : every occurrence is made useful to them; and all things work together for their good. Verse 10. But for to steal, and to kill, and to des- troy] Those who enter into the priesthood that they may enjoy the revenues of the Church, are the basest and vilest of thieves and murderers. Their ungodly conduct is a snare to the simple, and the occasion of much scandal to the cause of Christ. Their doctrine is deadly; they are not commissioned by Christ, and therefore they cannot profit the people. Their cha- racter is well pointed out by the Prophet Ezekiel, chap. xxxiv. 2, ἄς. Wo be to the shepherds of Israel, that do feed themselves! Ye eat the fat, and ye clothe you with the wool; ye kill them that are fed: but ye feed not the flock, ὅς. How can worldly- minded, hireling, fox-hunting, and card-playing priests read these words of the Lord, without trembling to the centre of their souls! Wo to those parents who bring up their children merely for Church honours and emo- luments! Suppose a person have all the Church’s revenues, if he have God’s wo, how miserable is his portion! Let none apply this censure to any one class of preachers, exclusively. That they might have life] My doctrine tends to life, because it is the true doctrine—that of the false and bad shepherds tends to death, because it neither comes from nor can lead to that God who is the foun- tain of life. Might have it more abundantly.] That they might have an abundance, meaning either of life, or of all necessary good things ; greater felicity than ever was enjoyed under any period of the Mosaic dispensation ; and it is certain that Christians have enjoyed greater blessings and privileges than were ever possessed by 592 1 Peter ii. 25; v. 4.——i Zech. xi. 16, 17——k 2 Tim. ii. 19. the Jews, even in the promised land. If περίσσον be considered the accusative fem. Attic, agreeing with Conv, (see Parkhurst,) then it signifies more abundant life, that is, eternal life; or spiritual blessings muck greater than had ever yet been communicated to man, preparing for a glorious zmmortality. Jesus is come that men may have abundance ; abundance of grace, peace, love, life, and salvation. Blessed be Jesus ! Verse 11. Iam the good shepherd] Whose cha- racter is the very reverse of that which has already been described. In verses 7 and 9, our Lord had called himself the door of the sheep, as being the sole way to glory, and entrance into eternal life ; here he changes the thought, and calls himself the shepherd, because of what he was to do for them that believe in him, in order to prepare them for eternal glory. Giveth his life for the sheep.| That is, gives up his soul as a sacrifice to save them from eternal death. Some will have the phrase here only to mean hazarding his life in order to protect others ; but the 15th, 17th, and 18th verses, as well as the whole tenor of the new covenant, sufficiently prove that the first sense is that in which our Lord’s words should be understood. Verse 12. But he that is a hireling] Or, as my old MS. Bible reads it, the marchaunt, he who makes merchandise of men’s souls; bartering them, and his own too, for filthy lucre. Let not the reader apply this, or any of the preceding censures, to any particu- lar class or order of men: every religious party may have a hireling priest, or minister ; and where the pro- vision is the greatest there the danger is most. Whose own the sheep are not] A hireling priest, who has never been the instrument of bringing souls to God, will not abide with them in the time of danger or per- secution. They are not the produce of his labour, faith, and prayers: he has no other interest in their welfare than that which comes from the fleece and the fat. The hireling counts the sheep his own, no longer than they are profitable to him; the good shepherd looks upon them as his, so long as he can be profitable to them. Among the ancient Jews some kept their own flocks, others hired shepherds to keep them for them. And every owner must naturally have felt more interest in the preservation of his flock than the hireling could possibly feel. Verse 14. I—know my sheep] I know, ra eua, them that are mine: I snow their hearts, their wishes, their purposes, their circumstances ; and I approve of 1 Our Lord's farther A. Μ. 4033. | η a‘ reg 15 'As the Father knoweth me, An. Oiymp. even so know I the Father: ™ and SI lay down my life for the sheep. 16 And * other sheep [ have, which are not of this fold: them also I must bring, and they shall hear my voice; ° and there shall be one fold, and one shepherd. 17 Therefore doth my Father love me, ? be- cause I lay down my life, that I might take it again. 18 No man taketh it from me, but I lay it CHAP. X. discourse with the Jews ᾿ : A. M. 4033. down of myself. I have power to 4,™; τ lay it down, and Τα have power to An. yap. : ς ᾿ CCIL 1. take it again. * This commandment have I received of my Father. 19 4 * There was a division therefore again among the Jews for these sayings. 20 And many of them said, ‘He hath a devil, and is mad; why hear ye him? 21 Others said, These are not the words of him that hath a devil. “Can a devil ¥ open the eyes of the blind? 1 Matt. xi. 27. m Chap. xv. 13. ἢ 758. lvi. 8. © Ezek. xxxvii. 22; Eph. ii. 14; 1 Pet. ii. 25.—P Isa. lili. 7,8, 12; Heb. ii. 9.——4 Chap. ii. 19. them ; for in this sense the word ¢o know is often taken in the Seriptures. Homer represents the goatherds as being so well acquainted with their own, though mixed with others, as easily to distinguish them. Tove &', ds’ αἰπολια TAaTe’ atywy αἰπολοι avdpec Ῥεια διακρινεωσιν, eee Ke νόμῳ μιγεωσιν. Iliad. 2. 474. “« As goat-herds separate their numerous flocks With ease, though fed promiscuous.” And am known of mine.] They know me as their father, protector, and saviour; they acknowledge me and my truth before the world; and they approve of me, my word, my ordinances, and my people, and ma- nifest this by their attachment to me, and their zeal for my glory. The first clause of the 15th verse should be joined to the fourteenth. Verse 16. Other sheep I have] The Gentiles and Samaritans. As if our Lord had said, Do not imagine that I shall lay down my life for the Jews, exclusively of all other people; no: I shall die also for the Gen- tiles; for by the grace, the merciful design and loving purpose of God, I am to taste death for every man, Heb. ii. 9; and, though they are not of this fold now, those among them that believe shall be wnited with the believing Jews, and made one fold under one shepherd, Eph. ii. 13-17. The original word, avA7, which is here translated fold, signifies properly a court. It is probable that our blessed Lord was now standing in what was term- ed the inner court, or court of the people, in the tem- ple, see ver. 23; and that he referred to the outer courl, or court of the Gentiles, because the Gentiles who were proselytes of the gate were permitted to worship in that place; but only those who were cir- cumcised were permitted to come into the inner court, over the entrance of which were written, in large cha- racters of gold, these words, Let no uncircumcised per- son enter here! Our Lord therefore might at this time have pointed out to the worshippers in that court, when he spoke these words, and the people would at once perceive that he meant the Gentiles. Verse 17. Therefore doth my Father love me] As I shall be shortly crucified by you, do not imagine that Iam abandoned by my heavenly Father, and therefore fall thus into your hands. The Father loveth me par- ticularly on this account, because I am going to lay Vor. I. ( 38 rChap. vi. 38; xv. 10; Acts ii. 24, 32——* Chap. vii. 43; ix. 16. ‘ Chap. vil. 20; viii. 48, 52. ἃ Exod.iv. 11; Psa. xeiv. 9; exlvi. 8.——* Chap. ix. 6, 7, 32, 33. down my life for the life of the world. Again, do not suppose that I shall be put to death by your rulers, be- cause I have not strength to resist them. I Lay DowN my life voluntarily and cheerfully ; no one can take it away from me, see ver. 18; and I shall give you the fullest proof of my supreme power by raising, in three days, that very crucified, wounded body from the grave. Verse 18. 7 have power] Or, authority, εξουσιαν. Our Lord speaks of himself here as man, or the Mes- siah, as being God’s messenger, and sent upon earth to fulfil the Divine will, in dying and rising again for the salvation of men. This commandment have I received] That is, I act according to the Divine commandment in executing these things, and giving you this information. Verse 19. There was a division] Σχίσμα, a schism, arent. They were divided in their opinions ; one part received the light, and the other resisted it. Again] There was a dissension of this kind before among the same people; see chap. ix. 16. Verse 20. He hath a devil, and is mad] So, then, a demoniac and a madman were not exactly the same in the apprehension of the Jews; no more than the effect is the same with the cause which produces it. Some will have it that, when the Jews told our Lord that he had a demon, they meant no more than that he was deranged ; but here these matters are evidently distinguished. They believed him to be possessed by a demon, who deranged his faculties, and that he must have been a wicked man, and a deceiver, thus to be put under the power of such a spirit. Verse 21. These are not the words of him that hath. a devil.| If he were deranged by an unclean spirit, his words would bear a similitude to the spirit tha: produced them; but these are words of deep sense, soberness, and piety: besides, could a demoniae open the eyes of blind men? This is not the work of a de- mon. Now we have seen that this man has restored a man who was born blind. Therefore it is demon- strably evident that he is neither a madman nor a de- moniac. Behold the usage which the blessed Lord received from his creatures! And behold with what meekness and gentleness he conducts himself !—not a word of impatience proceeds from his lips ; nor a look of con- tempt or indignation is seen in his face. And what 593 The Jews inquire of Jesus Ay Mais. 22 4 And it was at Jerusalem the op ΤῊΣ w feast of the dedication, and it was winter. 23 And Jesus walked in the temple, * in Solomon’s porch. 24 Then came the Jews round about him, ST. JOHN. whether he were the Christ. and said unto him, How long dost 4,™ 4033. thou ¥ make us to doubt? If thou An. Olymp. be the Christ, tell us plainly. aaa 25 Jesus answered them, I told you, and ye believe not: * the works that I do in my Father’s name, they bear witness of me. wl Mac. iv. 59.—— Acts iii. 1]; v. 12. Υ Or, hold us in suspense—— Ver. 38; chap. iti. 2; v. 36. was he doing to merit all this? Why, he was instruct- ing the ignorant, and telling the wretched that he was just going to die to save their souls! Amazing love of God, and ingratitude and obduracy of men! Let not the disciple suppose that, in this respect, he shall be above his master. Whena minister of Christ has done his utmost to do good to his fellow creatures, let him not be surprised if he meet with nothing from many but reproaches and persecutions for his pains. The erand point is to take Jesus for an example of suffer- ing, and to be armed with the same mind. It appears that the words spoken by the friendly Jews prevailed ; and that the others were obliged to abandon the field. Verse 22. The feast of the dedication] This was a feast instituted by Judas Maccabeus, in commemora- tion of his purifying the temple after it had been de- filed by Antiochus Epiphanes. ‘This feast began on the twenty-fifth of the month Crslew, (which answers to the eighteenth of our December,) and continued for eight days. When Antiochus had heard that the Jews had made great rejoicings, on account of a report that had been spread of his death, he hastened out of Egypt to Jerusalem, took the city by storm, and slew of the inhabitants in three days forty thousand persons ; and forty thousand more he sold for slaves to the neigh- bouring nations. Not contented with this, he sacri- ficed a great sow on the altar of burnt offerings; and, broth being made by his command of some of the flesh, he sprinkled it all over the temple, that he might defile it to the uttermost. See Prideaux’s Connection, vol. iil. p. 236, edit. 1725. After this, the whole of the temple service seems to have been suspended for three years, great dilapidations having taken place also in various parts of the buildings: see 1 Mace. iv. 36, &c. As Judas Maccabeus not only restored the temple service, and cleansed it from pollution, &e., but also repaired the ruins of it, the feast was called ra ἐγκαίνια, the renovation. Tt was winter.| Χειμὼν nv, or, it was stormy or rainy weather. And this is the reason, probably, why our Lord is represented as walking in Solomon’s porch, or portico, ver. 23. Though it certainly was in winter when this feast was held, yet it does not appear that the word above refers so much to the lime of the year as to the state of the weather. In- deed, there was no occasion to add ἐξ was winter, when the feast of the dedication was mentioned, be- cause every body knew that, as that feast was held on the twenty-fifth of the month (δῖοι, it was in the winter season. John has here omitted all that Jesus did from the time when he left Jerusalem, after the feast of taber- nacles in September was ended, until the feast of the dedication in the December following; and he did it 594 probably because he found that the other evangelists had given an account of what our Lord did in the interval. St. Luke relates what our Lord did on his way from Galilee to Jerusalem, to this feast, chap. xvii. 11-37; xviii. 1-14. Observe, likewise, that this time here mentioned was the fourth time (ac- cording to John’s account) that Jesus went up to the feasts at Jerusalem in about a year: for, first, he went up to the feast of the passover, chap. ii. 13; next to the feast of pentecost, as it seems to have been, chap. v. 1; then to the feast of tabernacles, chap. vii. 2, 10; and, lastly, to the feast of the passover in which he was crucified. John seems purposely to have pointed out his presence in Jerusalem at these four feasts, because all the other evangelists have omitted the mention of every one of them. See Bishop Pearce ; and see the note on chap. v. 1 Verse 23. Solomon’s porch.| By what we find in Josephus, Ant. b. xx. c. 8, 5. 7, a portico built by Solomon, on the east side of the outer court of the temple, was left standing by Herod, when he rebuilt the temple. This portico was four hundred cubits long, and was left standing, probably, because of its grandeur and beauty. But when Agrippa came to Jerusalem, a few years before the destruction of the city by the Romans, and about eighty years after Herod had begun his building, (till which time what Herod had begun was not completed,) the Jews soli- cited Agrippa to repair this portico at his own expense, using for argument, not only that the building was growing ruinous, but that otherwise exghteen thousand workmen, who had all of them, until then, been em- ployed in carrying on the works of the temple, would be all at once deprived of a livelihood. Verse 24. How long dost thou make us to doubt 3] Or, How long dost thou kill us with suspense? Ἕως ποτε τὴν ψυχὴν ἡἥμων αἴρεις, literally, How long wilt thou take away our life? Mr. Markland would read atwpet¢ for αἰρεις, Which amounts nearly to the same sense with the above. The Jews asked this question through extreme perfidiousness : they wished to get him to declare himself king of the Jews, that they might accuse him to the Roman governor; and by it they insolently insinuated that all the proofs he had hitherto given them of his Divine mission were good for nothing. Verse 25. I told you, &e.] That is, I told you before what I tell you now again, that the works which 1 do, bear testimony to me. I have told you that 7 am the light of the world: the Son of God: the good shepherd: that Iam come to save—to give life—to give liberty—to redeem you: that, in order to this, I must die, and rise again; and that I am absolute master of my life, and of my death. Haye you not (-Sa8te™) Christ asserts himself to be the A.M. 4053. 26 But *ye believe not, because An, Olymp. ye are not of my sheep, as I said unto you. 27 » My sheep hear my voice, and I know them, and they follow me. 28 And I give unto them eternal life ; and © they shall never perish, neither shall any man pluck them out of my hand. 29 ¢ My Father, * which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. CHAP. X. Messiah, and to be one with Goa f A. M. 4033 30 ‘I and my Father are 4,™, τς one. An, Olymp. CCIL1 31 Ἵ Then ‘the Jews took up stones again to stone him. 32 Jesus answered them, Many good works have I showed you from my Father ; for which of those works do ye stone me ? 33 The Jews answered him, saying, For a good work we stone thee not; but for blasphe- my; and because that thou, being a man, Ὁ makest thyself God. a Chap. viii. 47; 1 John iv. 6. > Ver. 4, 14. © Chap. vi. 37; xvii. 11, 12; xviii. 9. 4 Chap. xiv. 28. ¢ Chap. xvii. 2, 6, &e.——f Chap. xvii. 11, 22,——+ Chap. viii. 59—— Chap. v. 18. noticed my omniscience, in searching and discovering the very secrets of your heartst Have you not seen my omnipotence in the miracles which I have wrought ? Have not all these been sufficient to convince you ’— and yet ye will not believe !—See the works which bore testimony to him, as the Messiah, enumerated, Matt. xi. 5. Verse 26. Ye are not of my sheep) Ye have not the disposition of those who come unto me to be in- structed and saved : see what follows. Verse 27. My sheep hear my voice] But ye will not hear :—ny sheep follow me; but ye will neither follow nor acknowledge me. Any person who reads without prejudice may easily see, that our Lord does not at all insinuate that these persons could not be- lieve, because God had made it impossible to them ; but simply because they did not hear and follow Christ, which the whole of our blessed Lord’s dis- course proves that they might have done. ‘The sheep of Christ are not those who are included in any eter- nal decree, to the exclusion of others from the yearn- ings of the bowels of eternal mercy; but they are those who hear, believe in, follow, and obey the Sa- viour of the world. Verse 28. They shall never perish] Why? Be- cause they hear my voice, and follow me ; therefore I know, I approve of and love them, and give them eternal life. They who continue to hear Christ’s voice, and to follow him, shall never perish. They give themselves up to God—believe so on Jesus that he lives in their hearts: God hath given unto them eternal life, and this life is in his Son; and he that hath the Son hath life, 1 John v. 11, 12. Now it is evident that only those who have Christ living in and governing their souls, so that they possess the mind that was in him, are his sheep—are those that shall never perish, because they have this eternal life abiding in them: therefore to talk of a man’s being one of the elect—one that shall never perish—one who shall have eternal life—who shall never be plucked out of the hand of God, &c., while he lives in sin, has no Christ in his heart, has either never received or fallen away from the grace of God, is as contrary to com- mon sense as it is to the nature and testimonies of the Most High. Final perseverance implies final faith- fulness—he that endures to the end shall be saved— he that is faithful unto death shall have a crown of 1 life. And will any man attempt to say that he who does not endure to the end, and is unfaithful, shall ever enter into life? Verse 29. My Father—is greater than all] More powerful than all the united energies of men and demons. He who loves Ged must be happy; and he who fears Aim need fear nothing on this side eternity. Verse 30. 7 and my Father are one.) If Jesus Christ were not God, could he have said these words without being guilty of blasphemy? It is worthy of remark that Christ does not say, I and my Father, which my our translation very improperly supplies, and which in this place would have conveyed a widely different meaning: for then it would imply that the human nature of Christ, of which alone, I conceive, God is ever said to be the Father in Seripture, was equal to the Most High: but he says, speaking then as God over all, I and THe Father, eyo καὶ 6 πατὴρ ἐν eouev—the Creator of all things, the Judge of all men, the Father of the spirits of all flesh—are one, oNE in nature, ONE in all the attributes of Godhead, and one in all the operations of those attributes: and so it is evident the Jews understood him. See chap. xvii. 11, 22. Verse 31. The Jews took up stones} To stone him as a blasphemer, Lev. xxiv. 14—16, because he said he was one with God. The evangelist adds the word again, because they had attempted to do this before, see chap. viii. 59 ; but it seems they were prevented from doing this now by the following discourse. Verse 32. Many good works have I showed you) I have healed your sick, delivered those of you who were possessed from the power of demons; I have fed multitudes of your poor, and I have taught you in all places, at all times, without expense, with patience ; and is this my reward ? To show good works or good things is a Hebraism, which signifies to do them really, to give good things liberally. The phrase is similar to the following : Who will sHow us any good? Psa. iv. 6; i. e. who shall give us good things. Snow us thy mercy, Psa. Ixxxv. 7; i. 6. give us to feel the effects of thy mercy. Thou hast suowep thy people hard things, Psa. |x. 3; i.e. thou hast treated them with rigour. Thou hast sHoweD me great and sore troubles, Psa. 1xxi. 20; i. e. thou hast exposed me to terrible hardships. Verse 33. But fo~ blasphemy] 1 have elsewhere 595 Christ vindicates himself from A. M. 4033. Te io «94. Jesus answered them, ‘Is it An. Olymp. not written in your law, I said, Ye CCIL 1. 2 are gods ? 35 If he called them gods, * unto whom the word of God came, and the scripture cannot be broken ; 36 Say ye of him, } whom the Father hath ST. JOHN. the cavil.ing of the Jews. A. M. 4033. A. D. 29. An. Olymp. CCIl.1. 37 ? If I do not the works of my Father, believe me not. 38 But if I do, though ye believe not me, ‘believe the works: that ye may know, and believe, τ that the Father is in me, and I in him. 39 %* Therefore they sought again to sanctified, and ™ sent into the world, Thou blas-| take him: but he escaped out of their phemest; ἢ because I said, lam ° the Son of God ? | hand, iPsa.Ixxxii. 6 ——* Rom. xiii. 1 —! Chap. vi. 27. τὰ Chap, | 1.35; chap. ix.35,37—P Chap. xv. 24.—49 Chap. v. 36; xiv. 10, iil. 17; v. 36, 37; viii. 42. 1 Chap. v. 17, 18; ver. 30. ©Tuke | 11. * Chap. xiv. 10, 11 ; xvu. 21.—* Chap. vii. 30, 44; viii. 59. shown that the original word, θλασφημειν, when ap- plied to men, signifies to speak injuriously of their persons, character, connections, ὅσο. ; but when applied to God it signifies to speak impiously, i. e. contrary to his nature, perfections, the wisdom of his provi- dence, or goodness of his works. Thou, being a man] ‘That is, only a man—makest thyself God. When Christ said before, ver. 30, I and the Father are one, had the Jews understood him (as many called Christians profess to do) as only say- ing he had a unity of sentiments with the Father, they would not have attempted to treat him for this as a blasphemer; because in this sense Abraham, Isaac, Moses, David, and all the prophets, were one with God. But what irritated them so much was that they understood him as speaking of a wnity of nature. Therefore they say here, thou makest thyself God ; which word they understood, not in a figurative, me- taphorical, or improper sense, but in the most literal meaning of the term. Verse 34. Is it not written in your law] The words. which our Lord quotes are taken from Psa. Ixxxii. 6, which shows that, under the word /aw, our Lord comprised the Jewish sacred writings in general. See also chap. xii. 34; xv. 25. Ye are gods?| That is, judges, who are called pbs elohim. That judges are here meant appears from Psa. Ixxxii. 2, &e., and also from what follows here. And this is probably the only place where the word ods is applied to any but the true God. See Parkhurst under the root 7x. Verse 35. Unto whom the word of God came] Bishop Pearce thinks that “the word λόγος, here, is put for Aoyo¢ κρίσεως, the word or matter of judgment, as in 2 Chron. xix. 6, where Jehoshaphat, setting up judges in the land of Judah, says: Take heed what ye do: judge not for men, but for the Lord, who is with you m judgment—?oyor τῆς κρίσεως, in the words or matters of judgment,—Sepv., which is nearly accord- ing to the Hebrew 0DwW1 7373 bedebar mishpat, in the word or matter of judgment. In Deut. i. 17, when a charge is given to the judges that they should not be afraid of the face of man, this reason is given: for the judgment is God’s. Hence it appears probable that Aoyoc is here used for Aoyo¢ Kpicewe : and it is call- ed Aoyoc Θεοῦ, because it is the judgment that properly belongs to God, and which they who give it on earth give only as acting in the stead of God. A way of speaking very like to this is found in Heb. iv. 13, 596 where the writer says, προς ὃν ἧμιν ὁ λογος, with whom we have to do, i. e. by whom we are to be judged.” But the words λόγος Θεοῦ may be here understood for the order, commission, or command of God; and so it properly signifies, Luke iii. 2; and in this sense it is found often employed in the Old Testament.— When it is there said that the word of the Lord came, &c., it means, God gave an order, commission, &c., to such a person, to declare or do such and such things. And the scripture cannot he broken] Av6nvat, dis- solved, rendered of none effect, i. e. it cannot be gain- sayed or set aside ; every man must believe this, be- cause it is the declaration of God. If those were termed gods who were only earthly magistrates, falli- ble mortals, and had no particular influence of the Di- vine Sprit; and that they are termed gods is evicden from that seripture which cannot be gainsayed; what greater reason then have I to say, I am the Son of God, and one with God, when, as Messiah, I have been consecrated, sent into the world, to instruct and save men; and when, as God, I have wrought miracles which could be performed by no power less than that of omnipotence ? Verse 37. If I do not the works, &c.] I desire you to believe only on the evidence of my works: if I do not do such works as God only can perform, then believe me not. Verse 38. Believe the works] Though ye do not now credit what I have said to you, yet consider my works, and then ye will see that these works prove that 7 am in the Father and the Father in me; and, consequently, that 7 and the Father are one. This seems to be the force of our Lord’s argument; and every man must see and feel that it is conclusive.— There was no possibility of weakening the force of this reasoning, but by asserting that these miracles were not wrought by the power of God ; and then they must have proved that not only a man, but a bad man, such as they said Jesus was, could work these mira- cles. As this was impossible, then the argument of Christ had a complete triumph. Verse 39. They sought again to take him] They could not reply to his arguments but by stones. The evidence of the truth could not be resisted; and they endeavoured to destroy the person who spoke it.-— Truth may confound the obstinately wicked, but it does not convert them; and it is a just judgment of God, to leave those to perish in their gainsayings who obstinately continue to gainsay and disbelieve 1 Account of the A. M. 4033 40 And went away again beyond . Ὁ. 29. An. Oly Jordan into the place t where John OEY at first baptized; and there he abode. 41 And many resorted unto him, and said, Chap. i. 28. «Chap. iii. 30. But he escaped] In such a way as we know not, for the evangelist has not specified the manner of it. Verse 40. Beyond Jordan] Rather, to the side of Jordan, not beyond it. See the note on chap. vi. 22, and Matt. xix. 1. Where John at first baptized) That is, at Betha- dara: see chap. i. 28. Afterwards, John baptized at πον: chap. iii. 23. Verse 42. Many believed on him there.| The peo- ple believed on him: 1. because of the testimony of John the Baptist, whom they knew to be a good and a wise man, and a prophet of the Lord; and they knew he could neither deceive nor be deceived in this matter; and, 2. they believed because of the miracles which they saw Jesus work. These fully proved that all that John had said of him was true. The scribes und Pharisees with all their science could not draw a conclusion so just. Truth and common sense are often on the side of the common people, whom the insolently wise, the unsanctifiedly learned, and the tyrannically powerful sometimes disingenuously brand with the epi- thets of mod and swinish multitude. i. Tus and the preceding chapter contain two re- markable discomfitures of the Jewish doctors. In the former they were confounded by the testimony of a plain uneducated man, simply appealing to the various circumstances of a matter of fact, at which they cavil- led, and which they endeavoured to decry. In this chapter the wise are taken in their own craftiness : the Pharisees are confounded by that wisdom which is from above, speaking of and manifesting the deep CHAP. XI. sickness of Lazarus. John did no miracle: “but all 4,™, 4033. things that John spake of this man τὸ oa were true. ἐπ πος: - ἢ 42 * And many believed on him there. ¥ Chap. viii. 30; xi. 45. things of God. Sometimes God himself stops the mouths of gainsayers; at other times he makes the simplest of his followers too mighty for the most learn- ed among the doctors. Ancient and modern martyr- ologies of the people of God abound with proofs of both these facts. And the persecutions of the Protestants by the Papists in the reign of Queen Mary afford a very large proportion of proofs. In these the mighty power of God, and the prevalence of truth, were glo- riously apparent. Both the word of God and the Pro- testant cause were nobly illustrated by those transac- tions. May that abomination that maketh desolate never more sit in the holy place! 2. It must be remarked, by every serious reader, that our Lord did frequently speak of himself to the Jews, as being not only sent of God as their Messiah, but as being one with him. And it is as evident that in this sense the priests and Pharisees understood him; and it was because they would not credit this that they accused him of blasphemy. Now, if our Lord was not the person they understood him to state himself to be, he had the fairest opportunity, from their strong remonstrances, to correct their misapprehension of his words, if they really had mistaken his meaning—but this he never attempts. He rather strengthens his assertions in his consequent discourses with them ; which, had not his positions been true, he could not have done, even as an honest man. He not only asserted himself to be equal with God, but wish- ed them to believe it to be true; and he amply confirmed this heavenly doctrine by the miracles he wrought. CHAPTER XI. Account of the sickness of Lazarus, 1. His sisters Martha and Mary send for Christ,2. Our Lord’s discour with his disciples on this sickness and consequent death, 3-16. Martha meets Christ—their conversation, 19-27. Mary goes out to meet him, in great distress, 28-33. He raises Lazarus from the dead, 43-46. The remarkable prophecy of Caiaphas, and the consequent pro- Jesus withdraws into a city called Ephraim, 54. the burying of Lazarus, 17, 18. 34-42. council, and plot his destruction, 47, 48. ceedings of the Jews, 49-53. at the passover, 55-57. sae st OW a certain man was sick, λα Otrmp. named Lazarus, of Bethany, ———— the town of * Mary and her sister Martha. 2 Luke x. 38, 39. NOTES ON CHAP. XI. Verse 1. Lazarus, of Bethany] St. John, who sel- dom. relates any thing but what tht: other evangelists I He arrives at Bethany four days after She returns and Christ comes to the grave—his conversation there, The priests and Pharisees, hearing of this, hold a They lay wait for him 2 (>It was that Mary which anoint- ὦ Sa" ed the Lord with ointment, and An. Me Ξ Σ Ε Ξ CCIL.3. wiped his feet with her hair, whose brother Lazarus was sick.) > Matt. xxvi. 7; Mark xiv. 3; chap. xii. 3. have omitted, does not tell us what gave rise to that familiar acquaintance and friendship that subsisted be- tween our Lord and this family. It is surprising that 597 Account of the sickness Sarees. 3 Therefore his sisters sent unto An. Olymp. him, saying, Lord, behold, he whom CCIL. 1. aes thou lovest is sick. 4 When Jesus heard that, he said, This sick- ness is not unto death, 5 but for the glory of God, that the Son of God might be glorified thereby. ST. JOHN. and death of Lazarus 5 Now Jesus loved Martha, and 4,™. 4033. Ε A. D. 29. her sister, and Lazarus. An. ὄνων. 6 When he had heard therefore ————— that he was sick, ¢he abode two days still in the same place where he was. 7 Then after that saith he to hzs disciples, Let us go into Judea again. © Chap. ix. 3; ver. 40. the other evangelists have omitted so remarkable an account as this is, in which some of the finest traits in our Lord’s character are exhibited. The conjecture of Grotius has a good deal of weight. He thinks that the other three evangelists wrote their histories during the life of Lazarus ; and that they did not mention him for fear of exciting the malice of the Jews against him. And indeed we find, from chap. xii. 10, that they sought to put Lazarus to death also, that our Lord might not have one monument of his power and good- ness remaining in the land. Probably both Lazarus and his sisters were dead before St. John wrote.— Bethany was situated at the foot of the mount of Olives, about two miles from Jerusalem. Bishop Pearce observes that “there is a large gap in John’s history of Christ in this place. What is mentioned in the pre- ceding chapter passed at the feast of the dedication, ver. 22, about the middle of our December ; and this miracle of raising Lazarus from the dead seems to have been wrought but a little before the following passover, in the end of March, at which time Jesus was crucified, as may (he thinks) be gathered from verses 54 and 55 of this chapter, and from chap. xii. 9.” John has, therefore, according to the bishop’s cal- culation, omitted to mention the several miracles which our Lord wrought for above three months after the things mentioned in the preceding chapter. Calmet says, Christ left Jerusalem the day after the dedication took place, which was the 18th of Decem- ber. He went then to Bethabara, where he continued preaching, and his disciples baptizing. About the middle of the following January Lazarus fell sick: Christ did not leave Bethabara till after the death of Lazarus, which happened about the 18th of the same month. Bishop Newcome supposes that our Lord might have stayed about a month at Bethabara. The harmonists and chronologists differ much in fixing dates, and ascertaining times. In cases of this nature, I believe men may innocently guess as well as they can; but they should assert nothing. Verse 2. It was that Mary which anointed] There is much disagreement between learned men relative to the two anointings of our Lord, and the persons who performed these acts. The various conjectures con- cerning these points the reader will find in the notes on Matt. xxvi. 7, &c., but particularly at the end of that chapter. Dr. Lightfoot inquires, Why should Bethany be called the town of Martha and Mary, and not of Lazarus? And he thinks the reason is, that Martha and Mary had been well known by that anointing of 598 4 Chap. x. 40. our Lord, which is mentioned Luke vii. 37; (see the note there ;) but the name of Lazarus had not been mentioned till now, there being no transaction by which he could properly be brought into view. He therefore thinks that the aorist aAenpaca, which we translate anointed, should have its full force, and be translated, who had formerly anointed ; and this he thinks to have been the reason of that familiarity which sub- sisted between our Lord and this family; and, on this ground, they could confidently send for our Lord when Lazarus fell sick. This seems a very reasonable con- jecture ; and it is very likely that the familiarity arose out of the anointing. Others think that the anointing of which the evan- gelist speaks is that mentioned chap. xii. 1, &c., and which happened about six days before the passover. St. John, therefore, is supposed to anticipate the ac- count, because it served more particularly to designate the person of whom he was speaking. Verse 3. He whom thou lovest is sick.] Nothing could be more simple, nor more modest, than this prayer: they do not say, Come and heal him: or, Command the disease to depart even where thou art, and it will obey thee :—they content themselves with simply stating the case, and using an indirect but a most forcible argument, to induce our Lord to show forth his power and goodness :—He is sick, and thou lovest him; therefore thou canst neither abandon him, nor ws. Verse 4. This sickness is not unto death] Not to final privation of life at this time ; but a temporary death shall be now permitted, that the glory of God may appear in the miracle of his resurrection. It is very likely that this verse contains the message which Christ sent back, by the person whom the afflicted sisters had sent to him; and this, no doubt, served much to strengthen their confidence, though their faith must have been greatly exercised by the death of their brother : for when this took place, though they buried him, yet they believed, even then, probably on the ground of this message, that Jesus might raise him from the dead. See ver. 22. Verse 5. Now Jesus loved Martha, and her sister, and Lazarus.| Therefore his staying two days longer in Bethabara was not through lack of affection for this distressed family, but merely that he might have a more favourable opportunity of proving to them how much he loved them. Christ never denies a Jess fa- vour, but in order to confer a greater. God's delays, in answering prayers offered to him by persons in distress, are often proofs of his purpose to confer some great kindness; and they are also proofs that his 1 Account of the sickness CHAP. XI. and death of Lazarus A.M.4033. 8. His disciples say unto him, ae Gye. Master, ° the Jews of late sought to __ stone thee ; and goest thou thither but I go, that I may awake him out Bae: ag of sleep. An, Olymp. 12 Then said his disciples, Lord, — if he sleep, he shall do well. 13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep, 14 Then said Jesus unto them plainly, Laz- arus is dead. 15 And Iam glad for your sakes that 1 was not there, to the intent ye may believe ; nevertheless let us go unto him. again ? 9 Jesus answered, Are there not twelve hours in a day? ‘If any man walk in the day, he stumbleth not, because he seeth the light of this world. 10 But if a man walk in the night, he stumbleth, because there is no light in him. 11 These things said he: and after that he saith unto them, Our friend Lazarus " sleepeth ; ὁ Ch. x. 31—S Ch. ix. 4—+ Ch. xii. 35.——" So Deut. xxxi. | 16; Dan. xii.2; Matt. ix. 24; Acts. vii. 60; 1 Cor. xv. 18, 51. wisdom finds it necessary to permit an increase of the affliction, that his goodness may be more conspicuous in its removal. Verse 8. The Jews of late sought to stone thee] It was but a few weeks before that they were going to stone him in the temple, on the day of the feast of the dedication, chap. x. 31. - Verse 9. Are there not twelve hours in the day 3) The Jews, as well as most other nations, divided the day, from sun-rising to sun-setting, into twelve equal parts; but these parts, or hours, were longer or shorter, according to the different seasons of the year. See the note on chap. i. 39. Our Lord alludes to the case of a traveller, who has to walk the whole day: the day points out the time of life—the night that of death. He has al- ready used the same mode of speech, chapter ix. 4 : T must work the works of him that sent me, while it is day: the night cometh when no man canwork. Here he refers to what the apostles had just said—The Jews were but just now going to stone thee. Are there not, said he, éwelve hours in the day? I have not travelled these twelve hours yet—my last hour is not yet come; and the Jews, with all their malice and hatred, shall not be able to bring it a moment sooner than God has purposed. I am immortal till my work is done ; and this, that I am now going to Bethany to perform, is a part of it. When all is completed, then their hour, and that of the power of darkness, shall commence. See Luke xxii. 53. If any man walk in the day, he siumbleth πο] A traveller should use the day to walk in, and not the night. During the day he has the sun, the light of this world: he sees his way, and does not stumble : but, if he walk in the night, he stumbleth, because there is no light in it, ver. 10; i. e. there is no sun above the horizon. The words ev avtw, ver. 10, re- fer not to the man, but to the world, the sun, its light, not being above the horizon. Life is the time to fulfil the will of God, and to prepare for glory. Jesus is the light of the world; he that walks in his Spirit, and by his direction, cannot stumble—cannot fall into sin, nor be surprised by an unexpected death. But he who walks in the night, in the darkness of his own Reader! do not dream of walking to heaven in the night of thy death. God has given thee the warning: receive it, and begin to live to him, and for eternity. - Verse 11. Lazarus sleepeth] It was very common among the Jews to express death by sleep; and the expression, falling asleep—sleeping with their fathers, &e., were in great use among them. The Hebrews probably used this form of speech to signify their be- lief in the immortality of the soul, and the resurrec- tion of the body. It is certain that our Lord received no intimation of Lazarus’s death from any person, and that he knew it through that power by which he knows all things. Verse 12. If he sleep, he shall do well.] That is, if he sleep only, ὥς. Though the word sleep fre- quently meant death. (see Acts vii. 60; 1 Cor. xi. 30: xv. 18, 20,) yet, as it was an ambiguous term, the disciples appear here to have mistaken its meaning. Because, in certain acute disorders, the composing the patient to rest was a favourable sign; therefore the words, If he sleep, he shall do well, or recover, be- came a proverbial form of speech among the Jews. In most diseases, sleep is a very favourable prognos- tic : hence that saying of Menander :— Ὑπνος de πασῆς ecw ὑγιεια νοσου. Sleep is a remedy for every disease. See Grotius here. The meaning of the disciples seems to have been this: There can be no need for thee to go into Judea to awake our friend Lazarus; he will awake time enough, and his very sleep is a presage of his recovery : therefore do not hazard thy life by going. Verse 15. I am glad for your sakes that I was not there] ‘I tell you plainly, Lazarus is dead: and 1 am glad I was not there—if I had been, I should have been prevailed on to have healed him almost as 5001: as he fell sick, and I should not have had so striking an occasion to manifest the glory of God to you, and to establish you in the faith.” It was a miracle to discover that Lazarus was dead, as no person had come to announce it. It was a greater miracle to raise a dead man than to cure a sick man. And it was a still greater miracle, to raise one that was three or four days buried, and in whose body putrefaction heart, and according to the maxims of this dark world, | might have begun to take place, than to raise one that he stumbles—falls into sin, and at last falls into hell. | was but newly dead. See ver. 39. 1 599 Conversation between A.M. 4033. 16 Then said Thomas, which is An. Olymp. called Didymus, unto his fellow eee disciples, Let us also go, that we may die with him. 17 Then when Jesus came, he found that he had Jain in the grave four days already. 18 Now Bethany was nigh unto Jerusalem, ‘ about fifteen furlongs off : 19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother. i That is, about two miles. k Chap. ix. 31. Verse 16. Thomas, which is called Didymus] Thomas, or DIS Thaom, was his Hebrew name, and signifies a ¢wi—one who had a brother or a sister born with him at the same time: Didymus, Δίδυμος, is a literal translation of the Hebrew word into Greek. In Gen. xxv. 24, Esau and Jacod are called ὉΠ thomeem, twins; Septuag. δίδυμα, from δίδυμος, a twin—from the Anglo-Saxon cpman, to double. Let us also go, that we may die with him.] That is, “Seeing we cannot dissuade our Lord from going, and his death is likely to be the inevitable consequence, let us give him the fullest proof we can of our love, by going and suffering death with him.” Some think Thomas spoke these words peevishly, and that they should be translated thus, Must we also go, and expose ourselves to destruction with him? which is as much as to say: “If he will obstinately go and risk his life in so imminent a danger, let ws act with more prudence and caution.” But I think the first sense is to be pre- ferred. When a matter is spoken which concerns the moral character of a person, and which may be under- stood in a good and a bad sense, that sense which is most favourable to the person should certainly be adopt- ed. This is taking things by the best handle, and both justice and mercy require it. The conduct of most men widely differs from this: of such an old proverb says, ‘‘ They feed like the flzes—pass over all a man’s whole parts, to light upon his sores.” Verse 17. He had lain in the grave four days already.| Our Lord probably left Bethabara the day, or the day after, Lazarus died. He came to Bethany three days after ; and it appears that Lazarus had been buried about four days, and consequently that he had been put in the grave the day or day after he died. Though it was the Jewish custom to embalm their dead, yet we find, from ver. 39, that he had not been embalmed; and God wisely ordered this, that the miracle might appear the more striking. Verse 18. Fifteen furlongs] About two miles: for the Jewish miles contained about seven furlongs and a half. So Lightfoot, and the margin. Verse 19, Many of the Jews came] Bethany being so nigh to Jerusalem, many of the relatives and friends of the family came, according to the Jewish custom, to mourn with the afflicted sisters. Mourning, among the Jews, lasted about thirty days: the three first days were termed days of weeping: then followed seven of lamentation. During the three days, the mourner did 600 ST. JOHN. our Lord and Martha. 20 Then Martha, as soon as she 4,M. 1083. heard that Jesus was coming, went An. Olymp. and met him: but Mary sat sé#l/ in the house. 21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22 But I know, that even now, * whatsoever thou wilt ask of God, God will give 7t thee. 23 Jesus saith unto her, Thy brother shall rise again. 24 Martha saith unto him, !I know that he 1 Luke xiv. 14; chap. v. 29. no servile work ; and, if any one saluted him, he did not return the salutation. During the seven days, he did no servile work, except in private—lay with his bed on the floor—did not put on his sandals—did not wash nor anoint himself—had his head covered—and neither read in the daw, the Mishnah, nor the Talmud. All the thirty days he continued unshaven, wore no white or new clothes, and did not sew up the rents which he had made in his garments. See Lightfoot, and see on ver. 31. Verse 20. Martha—went and met him] Some sup- pose she was the eldest of the two sisters—she seems to have had the management of the house. See Luke x. 40. Mary sat still in the house.] It is likely that by this circumstance the evangelist intended to convey the idea of her sorrow and distress; because anciently afflicted persons were accustomed to put themselves in this posture, as expressive of their distress; their grief having rendered them as it were immovable. See Ezra ix. 3,4; Neh.i. 4; Psa. exxxvii. 1; Isa. xlvii. 1; Luke i. 79; and Matt. xxvii. 61. Verse 21. If thou hadst been here, my brother had not died.| Mary said the same words to him a little after, ver. 32, which proves that these sisters had not a complete knowledge of the omnipotence of Christ : they thought he could cure at hand, but not at a dis- tance ; or they thought that it was because he did not know of their brother’s indisposition that he permitted him to die. In either of these cases it plainly appears they had not a proper notion of his divinity ; and in- deed the following verse proves that they considered him in no other light than that of a prophet. Query— Was it not proper that Christ should, in general, as much as might be, hide the knowledge of his divinity from those with whom he ordinarily lodged? Had they known him fully, would not the reverence and awe connected with such a knowledge have overwhelmed them 1 Verse 22. I know, that even now] She durst not ask so great a favour in direct terms; she only intimated modestly that she knew he could do it. Verse 23. Thy brother shall rise again.| That is. directly ; for it was by raising him immediately from the dead that he intended to comfort her. Verse 24. I know that he shall rise again in the resurrection] The doctrine of the resurrection of the dead was then commonly received ; and though it was 1 Conversation between i 4033. shall rise again in the resurrection An, Olymp. at the last day. ies 25 Jesus said unto her, I am ™ the resurrection, and the "life: ° he that believeth in me, though he were dead, yet shall he live: 26 And whosoever liveth and believeth in me shall never die. Believest thou this 7 27 She saith unto him, Yea, Lord: ΡΤ be- lieve that thou art the Christ, the Son of God, which should come into the world. 28 And when she had so said, she went her way, and called Mary her sister secretly, say- ing, The Master is come, and calleth for thee. 29 As soon as she heard that, she arose quickly, and came unto him. ™Chap. v. 21; vi. 39, 40, 44.—* Chap. i. 4; vi. 35; xiv. 6; Col. ii. 4; 1 John i. 1,2; v. 11—° Ch. iii. 36; 1 John ν. 10, &c. our Lord who fully exemplified it by his own resurrec- tion, yet the opinion was common, not only among God’s people, but among all those who believed in the God of Israel. The Jewish writings after the cap- tivity are full of this doctrine. See 2 Mace. vii. 9, 14, 23, 36; xii. 43; xiv. 46; Wisd. v. 1,7, 17; vi. 6,7. See also Josephus and the Targums, passim. Verse 25. I am the resurrection, and the life] Thou sayest that thy brother shall rise again in the resurrec- tion at the last day ; but by whom shall he arise if not by me, who am the author of the resurrection, and the source of life? And is it not as easy for me to raise him now as to raise him then? Thus our blessed Lord raises her hope, animates her faith, and teaches her that he was not a mere man, but the essential principle and author of existence. Though he were dead] Every man who has believed or shall believe in me, though his believing shall not prevent him from dying a natural death, yet his body shall be reanimated, and he shall live with me in an eternal glory. And every one who is now dead, dead to God, dead in trespasses and sins, if he believe in me, trust on me as his sole Saviour, he shall live, shall be quickened by my Spirit, and live a life of faith, working by love. Verse 26. Shall never die.] Or, Shall not die for ever. Though he die a temporal death, he shall not continue under its power for ever; but shall have a resurrection to life eternal. Believest thou this 3] God has determined to work in the behalf of men only in proportion to their faith in him: it was necessary, therefore, that these persons should be well instructed concerning his nature, that they might find no obstacles to their faith. These sisters had considered him only as a prophet hitherto ; and it was necessary that they should now be farther instructed, that, as God was to exert himself, they might believe that God was there. Verse 27. Yea, Lord: I believe] Πεπιςευκα, I have believed. Either meaning that she had believed this for some time past, or that, since he began to teach her, her faith had been considerably increased : but verbs 1 CHAP. XI. ou Lord and Mary. 30 Now Jesus was not yet come 4, M4033. into the town, but was in that place “- Gis. CCI. 1 where Martha met him. —_. 31 4 The Jews then, which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. 32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, * Lord, if thou hadst been here, my brother had not died. 33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and * was troubled, P Matt. xvi. 16; chap. iv. 42; vi. 14, 69. 4 Ver. 19.—— Ver. 21. Gr. "he troubled himself. preter, in Greek, are often used to signify the present. Martha here acknowledges Christ for the Messiah pro- mised to their fathers; but her faith goes no farther; and, having received some hope of her brother’s pre- sent resurrection, she waited for no farther instruction, but ran to call her sister. Verse 28. The Masier is come] This was the ap- pellation which he had in the family ; and from these words it appears that Christ had inquired for Mary, desiring to have her present, that he might strengthen her faith, previously to his raising her brother. Verse 30. Jesus was not yet come into the town] As the Jewish burying places were without their cities and villages, it appears that the place where our Saviour was, when Martha met him, was not far from the place where Lazarus was buried. See the note on Luke vii. 12. Verse 31. She goeth unto the grave to weep there.} It appears that it was the custom for the nearest rela- tives of the deceased to go at times, during the three days of weeping, accompanied by their friends and neighbours, to mourn near the graves of the deceased. They supposed that the spirit hovered about the place where the body was laid for ¢hree days, to see whether it might be again permitted to enter; but, when it saw the face change. it knew that all hope was now past. It was on this ground that the seven days of lamenta- tion succeeded the three days of weeping, because all hope was now taken away. They had traditions that, in the course of three days, persons who had died were raised again to life. See Lightfoot. Mr. Ward says: “I once saw some Mussulman women, near Calcutta, lying on the new-made grave of a relation, weeping bitterly. In this manner the Mussulman females weep and strew flowers over the graves of relations, at the expiration of four days, and forty days, after the interment.” Verse 33. He groaned in the spirit, &c.] Here the blessed Jesus shows himself to be truly man; and a man, too, who, notwithstanding his amazing dignity and excellence, did not feel it beneath him to sympathize with the distressed, and weep with those who wept. 601 Jesus comes to the A. M. 4033. 34 And said, Where have ye laid An, Olymp. him? They said unto him, Lord, come and see. 35 Ὁ Jesus wept. 36 Then said the Jews, Behold how he loved him! 37 And some of them said, Could not this man, “which opened the eyes of the blind, have caused that even this man should not have died? ' Luke xix. 41— Chap. ix. 6. After this example of our Lord, shall we say that it is weakness, folly, and sin to weep for the loss of relatives? He who says so, and can act in a similar case to the above according to his own doctrine, is a reproach to the name of man. Such apathy never came from God : it is generally a bad scion, implanted in a nature miserably depraved, deriving its nourishment from a perverted spirit or a hardened heart ; though in some cases it is the effect of an erroneous, ascetic mode of discipline. It is abolishing one of the finest traits in our Lord’s human character to say that he wept and mourned here because of sin and its consequences. No: Jesus had humanity in its perfection, and humanity unadul- terated is generous and sympathetic. A particular friend of Jesus was dead; and, as his friend, the affec- tionate soul of Christ was troubled, and he mingled his sacred tears with those of the afflicted relatives. Behold the man, in his deep, heart-felt trouble, and in his flowing tears! But when he says, Lazarus, come forth! behold the Gop! and the God too of infinite clemency, love, and power. Can such a Jesus refuse to comfort the distressed, or save the lost? Can he restrain his mercies from the penitent soul, or refuse to hear the yearnings of his own bowels? Can such a character be inattentive to the welfare of his crea- tures? Here is God manifested in the flesh ! living in human nature, feeling for the distressed, and suffer- ing for the lost! Reader! ask thy soul, ask thy heart, ask the bowels of thy compassions, if thou hast any, could this Jesus unconditionally reprobate from eternity any soul of man? Thou answerest, NO! God repeats, NO! Universal nature re-echoes, NO! and the tears and blood of Jesus eternally say, NO! Verse 35. Jesus wept.] The least verse in the Bible, yet inferior to none. Some of the ruthless ancients, improperly styled fathers of the Church, thought that weeping was a degradation of the charac- ter of Christ; and therefore, according to the testi- mony of Epiphanius, Anchorat. c. 13, razed out of the Gospel of St. Luke the place (chap. xix. 41) where Christ is said to have wept over Jerusalem. Verse 36. Behold how he loved him!] And when we see him pouring out his blood and life upon the cross for mankind, we may with exultation and joy cry out, Behold how he hath loved us! Verse 37. Could not this man, which opened the eyes, &c.] Through the maliciousness of their hearts, these Jews considered the tears of Jesus as a proof of his 602 ST. JOHN. grave of Lazarus. 38 Jesus, therefore, again groaning Lp in himself, cometh to the grave. It An. one: was a cave, and a stone lay upon it. —_ 39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. 40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou should- est Y see the glory of God? τ Verses 4, 23. weakness. We may suppose them to have spoken thus: “If he loved him so well, why did he not heal him? And if he could have healed him, why did he not do it, seeing he testifies so much sorrow at his death? Let none hereafter vaunt the miracle of the blind man’s cure; if he had been capable of doing that, he would not have permitted his friend to die.” Thus will men reason, or rather madden, concerning the works and providence of God ; till, by his farther miracles of mercy or judgment, he converts or con- founds them. Verse 38. It was a cave, &c.] It is likely that several of the Jewish burying-places were made in the sides of rocks ; some were probably dug down like a well from the upper surface, and then hollowed under into niches, and a flat stone, laid down upon the top, would serve for adoor. Yet, from what the evangelist says, there seems to have been something peculiar in the formation of this tomb. It might have been a natural grotto, or dug in the side of a rock or hill, and the lower part of the door level with the ground, or how could Lazarus have come forth, as he is said to have done, ver. 441 Verse 39. Take ye away the stone.) He desired to convince all those who were at the place, and especially those who took away the stone, that Lazarus was not only dead, but that putrescency had already taken place, that it might not be afterwards said that Lazarus had only fallen into a lethargy ; but that the greatness of the miracle might be fully evinced. He stinketh] The body is in a state of putrefaction. The Greek word ofw signifies simply to smell, whether the scent be good or bad ; but the circumstances of the case sufficiently show that the latter is its meaning here. Our translators might have omitted the uncouth term in the common text; but they chose literally to follow the Anglo-Saxon, nu he yemed; and it would be now useless to attempt any change, as the common reading would perpetually recur, and cause alt attempts at mending to sound even worse than that in the text. For he hath been dead four days.] Terapracoc yap eott, This is the fourth day, i. e. since his interment. Christ himself was buried on the same day on which he was crucified, see chap. xix. 42, and it 1s likely that Lazarus was buried also on the same day ou which he died. See on ver. 17. Verse 40. If thou wouldest believe, &c.] So it appears that it is faith alone that interests ine miracu- 1 Christ ratses Lazarus ee et) Then they took away the stone An. Olymp. from the place where the dead was Colt ‘Jaid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42 And I knew that thou hearest me aiways : but Ὁ because of the people which stand by I said it, that they may believe that thou hast sent me. 43 And when he had thus spoken, he cried with a loud voice, Lazarus, come forth. 44 And he that was dead came forth, bound * Chap. xii. 30. * Chap, xx. 7.——¥ Chap. ii. 23; x. 42; xii. 11, 18 lous and saving power of God in behalf of men. Instead of δοξαν, the glory, one MS. reads δυναμιν, the mira- culous power. Verse 41. Where the dead was laid.| These words are wanting in BC*DL, three others; Syriac, Persic, Arabic, Sahidic, Ethiopic, Armenian, Vulgate, Saxon, and in all the Jiala. Griesbach leaves them out of the text. Father, I thank thee] As it was a common opinion that great miracles might be wrought by the power and in the name of the devil, Jesus lifted up his eyes to heaven, and inyoked the supreme God before these unbelieving Jews, that they might see that it was by his power, and by his only, that this miracle was done ; that every hinderance to this people’s faith might be completely taken out of the way, and that their faith mignt stand, not in the wisdom of man, but in the power of the Most High. On this account our Lord says, he spoke because of the multitude, that they might see there was no diabolic influence here, and that God in his mercy had visited his people. Verse 43. He cried with a loud voice] In chap. v. 25, our Lord had said, that the time was coming, in which the dead should hear the voice of the Son of God, and live. He now fulfils that prediction, and cries aloud, that the people may take notiee, and see that even death is subject to the sovereign command of Christ. Jesus Christ, says Quesnel, omitted nothing to save this dead person: he underwent the fatigue of a journey, he wept, he prayed, he groaned, he cried with a loud voice, and commanded the dead to come forth. What ought not a minister to do in order to raise a soul, and especially a soul long dead in trespasses and sins! Verse 44. Bound hand and foot with grave-clothes] Swathed about with rollers—xerprate, from κείρω, I cut. These were long slips of linen a few inches in breadth, with which the body and limbs of the dead were ewathed, and especially those who were embalmed, that the aromatics might be kept in contact with the flesh. But as it is evident that Lazarus had not been embalmed, it is probable that his limbs were not swathed ‘ogether, as is the constant case with those who are embalmed, but separately, so that he could come out of the tomb at the command of Christ, ι CHAP. ΧΙ. from the dead. ἔ - A.M. 4038. hand and foot with grave clothes: 4,™, 10% and * his face was bound about with Sad a napkin. Jesus saith unto them, — Loose him, and let him go. 45 Then many of the Jews which came to Mary, 5 and had seen the things which Jesus did, believed on him. 46 But some of them went their ways to the Pharisees, and told them what things Jesus had done, 47 7 Then gathered the chief priests and the Pharisees a council, and said, * What do = Psa. ii. 2; Matt. xxvi. 3; Mark xiv. 1; Luke xxii. 2——= Ch. xii. 19; Acts iv. 16. though he could not walk freely till the rollers were taken away. But some will have it that he was swathed exactly like a mummy, and that his coming out in that state was another miracle. But there is no need of multiplying miracles in this case: there was one wrought which was a most sovereign proof of the unlimited power and goodness of God. Several of the primitive fathers have adduced this resurrection of Lazarus as the model, type, proof, and pledge of the general resurrection of the dead. Loose him, and let him go.| He would have the disciples and those who were at hand take part in this business, that the fullest conviction might rest on every person’s mind concerning the reality of what was wrought. He whom the grace of Christ converts and restores to life comes forth, at his call, from the dark, dismal grave of sin, in which his soul has long been buried: he walks, according to the command of Christ, in newness of life ; and gives, by the holiness of his conduct, the fullest proof to all his acquaintance that he is alive from the dead. Verse 45. Many of the Jews—believed on him.] They saw that the miracle was incontestable ; and they were determined to resist the truth no longer. Their friendly visit to these distressed sisters became the means of their conversion. How true is the say ing of the wise man, 7ὲ is beter to go to the house of mourning than to the house of feasting! Eccl. vii. 2. God never permits men to do any thing, through a principle of kindness to others, without making it instrumental of good to themselves. He that watereth shall be watered also himself, Prov. xi. 25. Therefore, let no man withhold good, while it is in the power of his hand to do it. Prov. iii. 27. Verse 46. But some of them went their ways] Astonishing! Some that had seen even this miracle steeled their hearts against it; and not only so, but conspired the destruction of this most humane, ami- able, and glorious Saviour! Those who obstinately resist the truth of God are capable of every thing that is base, perfidious, and cruel. Verse 47. Then gathered the chief priests and the Pharisees a council) The Pharisees, as such, had no power to assemble councils; and therefore only those are meant who were scribes or elders of the people, in conjunction with Annas and his son-in-law 603 The chief priests and Pharisees ἈΝ 1038, we! for this man doeth many An. Olymp. miracles. 48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. 49 And one of them, named ” Caiaphas, > Luke iii. 2; chap. xviii. 14; Acts iv. 6. ST. JOHN. take counsel against Jesus. i i ; A. M. 4033 being the high priest that same year, 4,™; 4% said unto them, Ye know nothing An. Olymp. CCIL 1. at all, eek ae 555 50 ° Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. 51 And this spake he not of himself: but © Chap. xviii. 14. Caiaphas, who were the high priests here mentioned. See chap. xviil. 13, 24. What do we?] This last miracle was so clear, plain, and incontestable, that they were driven now to their wit’s end. Their own spies had come and borne testimony of it. They told them what they had seen, and on their word, as being in league with themselves against Jesus, they could confidently rely. Verse 48. All men will believe on him] If we per- mit him to work but a few more miracles like these two last (the cure of the blind man, and the resurrection of Lazarus) he will be universally acknowledged for the Messiah ; the people will proclaim him king ; and the Romans, who can suffer no government here but their own, will be so irritated that they will send their armies against us, and destroy our temple, and utterly dissolve our civil and ecclesiastical existence. Thus, under the pretence of the public good, these men of blood hide their hatred against Christ, and resolve to put him to death. To get the people on their side, they must give the alarm of destruction to the nation : if this man be permitted to live, we shall be all de- stroyed! Their former weapons will not now avail. On the subject of keeping the Sabbath, they had been already confounded ; and his last miracles were so in- contestable that they could no longer ery out, He is a decewver. Both our place and nation.] Literally, this place, tov τοπὸν : but that the temple only is understood is clear from Acts vi. 13, 14; 2 Mace. i. 14; ii. 18; ili. 18; v. 16, 17; x. 7; where it is uniformly called the place, or the holy place, because they considered it the most glorious and excellent place in the world. When men act in opposition to God’s counsel, the very evils which they expect thereby to avoid will come upon them. They said, If we do not put Jesus to death, the Romans will destroy both our temple and nation. Now, it was because they put him to death that the Romans burnt and razed their temple to the ground, and put a final period to their political exist- ence. See Matt. xxii. 7; and the notes on chap. xxiv. Verse 49. Cuaiaphas being the high priest that same year| By the law of Moses, Exod. xl. 15, the office of high priest was for life, and the son of Aaron’s race always succeeded his father. But at this time the high priesthood was almost annual: the Romans and Herod put down and raised up whom they pleased, and when they pleased, without attending to any other rule than merely that the person put in this office should be of the sacerdotal race. According to Jo- septius, Ant. xviii. c. 3, the proper name of this per- son was Joseph, and Caiaphas was his surname. He 604 possessed the high priesthood for eight or nine years, and was deposed by Vitellius, governor of Judea. See on Luke iii. 2. Ye know nothing] Of the perilous state in which ye stand. Verse 50. Nor consider] Ye talk more at random than according to reason, and the exigencies of the case. There is a various reading here in some MSS. that should be noticed. Instead of οὐδε δια- λογιζεσθε, which we translate, ye do not consider, and which properly conveys the idea of conferring, or talking together, οὐδὲ λογίζεσθε, neither do ye reason or consider rightly, is the reading of ABDL, three others, and some of the primitive fathers. Griesbach, by placing it in his inner margin, shows that he thinks it bids fair to be the true reading. Dr. White thinks that this reading is equal, and probably preferable, to that in the text: Lectio equalis, forsitan preferenda recepte. That one man should die for the people} In saying these remarkable words, Caiaphas had no other inten- tion than merely to state that it was better to put Jesus to death than to expose the whole nation to ruin on his account. His maxim was, it is better to sacri- fice one man than a whole nation. In politics nothing could be more just than this; but there are two words to be spoken to it: First, The religion of God says, we must not do evil that good may come: Rom. iii. 8. Secondly, It is not certain that Christ will be acknowledged as king by all the people; nor that he will make any insurrection against the Romans ; nor that the Romans will, on his account, win the temple, the city, and the nation. This Caiaphas should have considered. A person should be always sure of his premises before he attempts to draw any conclusion from them. See Calmet. This saying was prover- bial among the Jews: see several instances of it in Schoettgen. Verse 51. This spake he not of himself] Wicked and worthless as he was. God so guided his tongue that, contrary to his intention, he pronounced a pro- phecy of the death of Jesus Christ. I have already remarked that the doctrine of a vicarious atonement had gained, long before this time, universal credit in the world. Words similar to these of Caiaphas are, by the prince of all the Roman poets. put in the mouth of Neptune, when promising Venus that the fleet of Aneas should be preserved, and his whole crew should be saved, one only excepted, whose death he speaks of in these remarkable words :— “ Unum pro multis dabitur caput.” “One life shall fall, that many may be saved.” 1 Christ retires to Ephraim, A. M4033 being high priest that year, he pro- An, Olymp phesied that Jesus should die for * that nation ; 52 And ‘not for that nation only, * but that also he should gather together in one the chil- dren of God that were scattered abroad. 53 Then from that day forth they took coun- sel together for to put him to death. 54 Jesus ‘ therefore walked no more openly 4Jsa. xlix. 6; 1 John ii. 2. © Chap. x. 16; ‘as ii. 14, 15, 16, 17.— Chap. iv. 1, 3; vii. Which victim the poet informs us was Palinurus, the pilot of AZneas’s own ship, who was precipitated into the deep by a Divine influence. See Vire. Ain. v. 1. 815, &e. There was no necessity for the poet to have intro- duced this account. It was no historic fact, nor in- deed does it tend to decorate the poem. It even pains the reader’s mind ; for, after suffering so much in the sufferings of the pious hero and his crew, he is at once relieved by the interposition of a god, who pro- mises to allay the storm, disperse the clouds, preserve the fleet, and the lives of the men; but,—one must perish! ominously closes with the death of the generous Pali- nurus, who strove to the last to be faithful to his trust, and to preserve the life of his master and his friend. Why then did the poet introduce this? Merely, as it appears to me, to have the opportunity of showing in a few words his religious creed, on one of the most important doctrines in the world ; and which the sacri- ficial system of Jews and Gentiles proves that all the nations of the earth credited. As Caiaphas was high priest, his opinion was of most weight with the council; therefore God put these words in his mouth rather than into the mouth of any other of its members. It was a maxim among the Jews that no prophet ever knew the purport of his own prophecy, Moses and Isaiah excepted. They were in general organs by which God chose to speak. Verse 52. And not for that nation only, &c.] These, and the preceding words in ver. 51, are John’s explication of what was prophetic in the words of Caiaphas: as if John had said, He is indeed to die for the sins of the Jewish nation, but not for theirs alone, but for the sins of the whole world : see his own words afterwards, 1 John ii. 1, 2. Gather together in one] That he should collect into one body ;—form one Church out of the Jewish and Gentile believers. Children of God that were scattered abroad.] Pro- bably John only meant the Jews who were dispersed among all nations since the conquest of Judea by the Romans; and these are called the dispersed, chap. vii. 35, and Jamesi. 1; and it is because he refers to these only, that he terms them here, the children of God, which was an ancient character of the Jewish people: see Deut. xxxii. 5; Isa. xliii. 6; xlv. 11; Jer. xxxii. 1. Taking his words in this sense, then his meaning is this: that Christ was to die. not only CHAP. XI. The reader is again distressed, and the book | near to the wilderness. among the Jews; but went thence 4,™M. 4033. unto a country near to the wil- An. Olymp CCIE. 1. derness, into ἃ city called ———— 5. Ephraim, and there continued with his dis ciples. 55 Ἵ " And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves. & See 2 Chron. xiii. 19.—— Matt. xxvi. 17; Mark xiv. 12; Luke xxii. 1; chap. ii. 13; v. 1; vi. 4. for the then inhabitants of Judea, but for all the Jew- ish race wheresoever scattered ; and that the conse- quence would be, that they should be all collected from their various dispersions, and made one body. This comports with the predictions of St. Paul: Rom. xi. 1-32. This probably is the sense of the passage ; and though, according to this interpretation, the apos- tle may seem to confine the benefits of Christ’s death to the Jewish people only, yet we find from the pas- sage already quoted from his first epistle, that his views of this subject were afterwards very much ex- tended; and that he saw that Jesus Christ was not only a propitiation for their sins (the Jews) but for the sins of the whole world: see his Ist epistle, chap. ii. yer. 2. All the truths of the Gospel were not reveal- ed at once, even to the apostles themselves. Verse 53. They took counsel together] Συνεβουλευ- σαντο, they were of one accord in the business, and had fully made up their minds on the subject ; and they waited only for a proper opportunity to put him to death. Verse 54. Walked no more openly] Παρῥήσιᾳ, He did not go as before through the cities and villages, teaching, preaching, and healing the sick. Near to the wilderness] Some MSS. add, of Sam phourein, or Samphourim, or Sapfurim. A city called Ephraim] Variously written in the MSS., Ephraim, Ephrem, Ephram, and Ephratha. This was a little village, situated in the neighbourhood of Bethel; for the scripture, 2 Chron. xiii. 19, and Josephus, War, b. iv. c. 8. 5. 9, join them both to- gether. Many believe that this city or village was the same with that mentioned, 1 Macc. v. 46; 2 Mace. xii. 57. Joshua gave it to the tribe of Judah, Josh. xv. 9; and Eusebius and Jerome say it was about twenty miles north of Jerusalem. And there continued] Calmet says, following Toy- nard, that he stayed there two months, from the 24th of January till the 24th of March. Verse 55. The Jews’ passover was nigh at hand] It is not necessary to suppose that this verse has any particular connection with the preceding. Most chro- nologists agree that our Lord spent at Jeast ¢wo months in Ephraim. This was the last passover which our Lord attended ; and it was at this one that he suffered death for the salvation of a lost world. As the pass- over was nigh, many of the inhabitants of Ephraim and its neighbourhood went up to Jerusalem, some time (perhaps seven or eight days, for so much time 605 The Jews lay wait for Sess ΘΟ yDhenaisouphit, theyiucfor oom. Jesus, and spake among them- — selves, as they stood in the temple, What think ye, * that he will not come to the feast ? ST. JOHN. him at the passover 57 Now both the chief priests 4,M. 1033 and the Pharisees 'had given ἃ com- mandment, that, if any man knew ———~— where he were, he should show it, that they might take him. i Chap. xi. 7.——* Chap. vii. 11. dead) before the feast, that they might purify them- selves, and not eat the passover otherwise than pre- seribed in the law. Many of the country people, in the time of Hezekiah, committed a trespass by not attending to this: see 2 Chron. xxx. 18, 19. Those mentioned in the text wished to avoid this inconve- nience. Verse 56. Then sought they for Jesus] Probably those of Lyhraim, in whose company Christ is sup- posed to have departed for the feast, but, having stayed behind, perhaps at Jericho, or its vicinity, the others had not missed him till they came to the temple, and then inquired among each other whether he would not attend the feast. Or the persons mentioned in the text might have been the agents of the high priest, &c., and hearing that Christ had been at Ephraim, came and inquired among the people that came from that quarter, whether Jesus would not attend the fes- tival, knowing that he was punctual in his attendance on all the Jewish solemnities. Verse 57. Had given a commandment] Had given order ; evtoAnv, positive order, or injunction, and per- haps with a grievous penalty, that no one should keep ihe place of his residence a secret. This was their hour, and the power of darkness ; and now they are fully determined to take away his life. The order here spdken of was given in consequence of the deter- mination of the council, mentioned ver. 48—53. Curist’s sympathy and tenderness, one of the prin- cipal subjects in this chapter, have already been par- ticularly noted on ver. 33. His eternal power and Godhead are sufficiently manifested in the resurrection of Lazarus. The whole chapter abounds with great and important truths, delivered in language the most impressive and edifying. In the whole of our Lord’s conduct in the affair of Lazarus and his sisters, we find majesty, humanity, friendship, and sublime devo- ‘tion, blended in the most intimate manner, and illus- trating each other by their respective splendour and excellence. In every act, in every word, we see Gop manifested in the rLesH :—Man in all the amiableness and charities of his nature; Gop in the plenitude of his power and goodness. How sublime is the lesson of instruction conveyed by the words, Jesus wept ! The heart that feels them not must be in the gall of bitterness, and bond of iniquity, and consequently lost to every generous feeling. 806 1158. i. 15; Rom. iii. 15; 2 Tim. iv. 3. On the quotation from Virgil, on the 50th verse, a learned friend has sent me the following lines. My dear Sir,—TI have observed that in one part of your Commentary you quote these words of Virgil, Unum pro multis dabitur caput; and you are of opinion that Virgil here recognizes the doctrine of atonement. There is a passage in Lucan where this doctrine is exhibited more clearly and fully. It is in the second book, v. 306. Cato, in a speech to Brutus, declares his intention of fighting under the standard of Pompey, and then expresses the following sentiment :— O utinam, celique Deis Erebique liberet, Hoe caput in cunctas damnatum exponere penas ! Deyotum hostiles Decium pressére caterve : Me gemine figant acies, me barbara telis Rheni turba petat : cunctis ego pervius hastis Excipiam medius totius vulnera belli. Hic redimat sanguis populos : hae cede Inatur, Quidquid Romani meruerunt pendere mores. O, were the gods contented with my fall, If Cato’s life could answer for you all, Like the devoted Decius would I go, To force from either side the mortal blow, And for my country’s sake wish to be thought her foe. To me, ye Romans, all your rage confine, To me, ye nations from the barbarous Rhine, Let all the wounds this war shall make be mine. Open my vital streams, and let them run ; O, let the purple sacrifice atone, For all the ills offending Rome hath done! Rowe. A little after, v. 377, Lucan portrays the cha- racter of Cato with a very masterly hand; but he applies expressions to a mortal which are applicable to Christ alone. Uni quippe vacat, studiisque odiisque carenti, Humanum lugere genus. The golden mean unchanging to pursue ; Constant to keep the purposed end in view; Religiously to follow nature’s laws ; And die with pleasure in his country’s cause, To think he was not for himself design’d, But born to be of use to all mankind. : Rowr Jesus sups in the house of Lazarus, CHAP. XII. and Mary anownts his feet CHAPTER XII. Jesus sups in the house of Lazarus, and Mary anoits his feet, 1-3. Jesus vindicates Mary and reproves Judas, 7, 8. Lazarus lo death, because that through him many believed on Jesus, 9-11. triumph; the people meet him, and the Pharisees are troubled, 12-19. proves her, 4-6. 22. Our Lord’s discourse on the subject, 23-26. from heaven, 27, 28. his death, 29-33. 34-36. shows the danger of rejecting his words, 44-50. oe "THEN Jesus, six days before the An. Olymp. passover, came to Bethany, CCIl. 1. i “where Lazarus was which had been dead, whom he raised from the dead. 2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. 3 Then took * Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair : a Chap. xi. 1, 43.——» Matt. xxvi. 6; Mark xiv. 3. NOTES ON CHAP. XII. Verse 1. Six days before the passover| Reckoning the day of the passover to be the last of the six. Our Lord came on our Sabbath, the first day of the Jewish week, to Bethany, where he supped; and on the next day he made his public entry into Jerusalem : ver. 12. Calmet thinks that this was about two months after the resurrection of Lazarus, on the 9th of Nisan, (March 29,) in the thirty-sixth year of our Lord’s age. It has been observed before that Calmet adds three years to the common account. Verse 3. Then took Mary a pound of ointment] See the note on Matt. xxvi. 7; see also Mark xiv. 3. Tt does not seem the most likely that this was the same transaction with that mentioned above. Some think that this was, notwithstanding that before is said to have been at the house of Simon the leper. The arguments, pro and con, are largely stated in the notes at the end of Matt. xxvi., to which I beg leave to refer the reader. Verse 5. Three hundred pence] Or denarii: about 9]. 13s. 9d. of our money ; reckoning the denarius at 7d. One of my MSS. of the Vulgate (a MS. of the 14th century) reads, cccc denarii. Verse 6. Not that ue cared for the poor] There should be a particular emphasis laid ‘on the word he, as te evangelist studies to show the most determined detestation to his conduct. And bare what was put therein.] Or rather, as some eminent critics contend, And stole what was put in it. This seems the proper meaning of eSacafev; and in this sense it is used, chap. xx. 15: If thou hast STOLEN him away—et ov eBasacac avrov. In the same sease the word is used by Josephus, Ant. b. xii. ¢. 5, 8. 4, where, speaking of the pillage of the temple by 1 Judas Iscariot finds fault, and re- The chief priests consult to put He enters Jerusalem m Greeks inquire after Jesus, 20— Speaks of his passion, and is answered by a voice The people are astonished at the voice, and Jesus explains it to them, and foretells They question him concerning the perpetuity of the Messiah, and he instructs them, Many believe not; and in them the saying of Isaiah is fulfilled, 37-41. rulers believe, but are afraid to confess him, 42, 43. Some of the chief He proclaims himself the light of the world, and and the house was filled with the gee odour of the ointment. An. Olymp. 4 Then saith one of his disciples, ib ὧν νκν. Judas Iscariot, Simon’s son, which should betray him, 5 Why was not this ointment sold for three hundred pence, and given to the poor? 6 This he said, not that he cared for the poor ; but because he was a thief, and ἃ had the bag, and bare what was put therein ¢ Luke x. 38, 39; chap. xi. 2.——4 Chap. xiii. 29. Antiochus, he says, Ta σκευὴ tov Θεοῦ Bacaca, He carried off, or stoLe, also the vessels of the Lord. See also Ant. b. viii. c. 2, s. 2, where the harlot says before Solomon, concerning her child, Basacaca de rov- μὸν εκ τῶν γονατων πρὸς αὑτην jeradepei—She STOLE away my child out of my bosom, and removed tt to herself. And Ibid. Ὁ. ix. ὁ. 4, 85. 5, speaking of the ten lepers that went into the Syrian camp, he says, finding the Syrians fled, They entered into the camp, and ate, and drank; and, having sToLEN away (eBasacav) garments, and much gold, they hid them without the camp. See the objections to this transla- tion answered by Aypke, and the translation itself vin- dicated. See also Pearce in loc., Wakefield, Toup. Em. ad Suid. p. iii. p. 203. If stealing were not intended by the evangelist, the word itself must be considered as superfluous; for, when we are told that he had the dag, we need not be informed that he had what was in it. But the apostle says he was a thief ; and because he was a thief, and had the common purse in his power, therefore he stole as much as he conveniently could, without subjecting himself to de- tection. And, as he saw that the death of Christ was at hand, he wished to seeure a provision for himself, before he left the company of the apostles. I see that several copies of the old Zéala version understood the word in this sense, and therefore have translated the word by auferebat, exportabat—took away, carried away. Jerome, who professed to mend this version, has in this place (as well as in many others) marred it, by rendering ἐβαςαζεν, by portabat. The γλωσσόκομον, which we translate dag, meant originally the little box, or sheath, in which the tongues or reeds used for pipes were carried; and thus it is interpreted by Pollux in his Onomasticon ; and this is 607 Our Lord’s entry A.M. 4033. 7 Then said Jesus, Let her alone : An. Dae. against the day of my burying hath ake kept this. 8 For ° the poor always ye have with you ; but me ye have not always. 9 % Much people of the Jews therefore knew that he was there: and they came not for Jesus’ sake only, but that they might see Lazarus also, ‘ whom he had raised from the dead. 10 £ But the chief priests consulted that they might put Lazarus also to death ; 11 Because that by reason of him, many of the Jews went away, and believed on Jesus. 12 7 ‘On the next day, much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet him, and cried, * Hosanna: Bless- ed zs the King of Israel, that cometh in the name of the Lord. © Matt. xxvi. 11; Mark xiv. 7——1 Chap. xi. 43, 44——s Luke xvi. 31. 4 Chap. xi. 45; ver. 18. i Matt. xxi. 8; Mark xi. 8; Luke xix. 35, ὅδ, é&c.— Psa. exviii. 25, 26. agreeable to the etymology of the word. The Greek word is used in Hebrew letters by the Talmudists to signify a purse, scrip, chest, coffer, ὅθ. As our Lord and his disciples lived on charity, a bag or scrip was provided to carry those pious donations by which they were supported. And Judas was steward and trea- surer to this holy company. Verse 7. Let her alone: against the day of my burying hath she kept this.) Several MSS. and ver- sions read thus :—Adgec αὐτὴν, iva εἰς τὴν ἥμεραν Tov ἐνταφιασμου μου THpnoy—Let her alone, THAT she may keep it to the day of my embalming. This is the read- ing of BDLQ, four others, Arabic, Coptic, Althiopic, Armenian, later Syriac in the margin, Slavonic Vul- gate, all the Ztala but one; Nonnus, Ambrosius, Gau- dentius, and Augustin. This reading, which has the approbation of Mill, Bengel, Griesbach, Pearce, and others, intimates that only a part of the ointment was then used, and that the rest was kept till the time that the women came to embalm the body of Jesus: Luke xxiv. 1. See the notes on Matt. xxvi. 12, 13. Verse 9. Much people of the Jews] John, who was a Galilean, often gives the title of Jews to those who were inhabitants of Jerusalem. Verse 10. Consulted that they might put Lazarus also to death.| As long as he lived they saw an in- contestable proof of the Divine power of Christ ; there- fore they wished to put him to death, because many of the Jews, who came to see him through curiosity, became converts to Christ through his testimony.— How blind were these men not to perceive that he who had raised him, after he had been dead four days, could raise him again though they had slain him a thousand times ! 608 ST. JOHN. into Jerusalem 14 1And Jesus, when he had 4, ™. 4033 found a young ass, sat thereon; as he τι τ it is written, ee 15 ™Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt. 16 These things ἃ understood not his disci- ples at the first; ° but when Jesus was glorified, » then remembered they that these things were written of him, and that they had done these things unto him. 17 The people therefore that was with him, when he called Lazarus out of his grave, and raised him from the dead, bare record. 18 °For this cause the people also met him, for that they heard that he had done this miracle. 19 The Pharisees therefore said among them- selves, * Perceive ye how ye prevail nothing ? behold, the world is gone after him. 20 Ἵ And there ὅ were certain Greeks among them, * that came up to worship at the feast: 1 Matt. xxi. 7.——™ Zech. ix. 9. 1 Luke xviii. 34—° Chap. vii. 39. P Chap. xiv. 26.—1 Ver. 1]. τ Chap. xi. 47, 48 5. Acts xvii. 4.——t 1 Kings viii. 41, 42; Acts viil. 27. Verse 12. On the next day] On what we call Monday. Verse 13. Took branches] See on Matt. xxi. 1 &ec., and Mark xi. 1-6, where this transaction is largely explained. Verse 16. Then remembered they, &c.| After the ascension of Christ, the disciples saw the meaning of many prophecies which referred to Christ, and applied them to him, which they had not fully comprehended before. Indeed it is only in the light of the new cove- nant, that the old is to be fully understood. Verse 17. When he called] It appears that these people, who had seen him raise Lazarus from the dead, were publishing abroad the miracle, which increased the popularity of Christ, and the envy of the Pharisees. Verse 19. Ye prevail nothing] Lither by your threatenings or excommunications. The world is gone after him.| The whole mass of the people are becoming his disciples. This is a very common form of expression among the Jews, and simply answers to the French, tout le monde, and to the English, every body—the bulk of the people. Many MSS., versions, and fathers, add ὁλος, the WHOLE world. As our Lord’s converts were rapidly increas- ing, the Pharisees thought it necessary to execute without delay what they had purposed at their first council. See chap. xi. 53. Verse 20. Certain Greeks] There are three opi- nions concerning these: 1. That they were proselyles of the gate or covenant, who came up to worship the true God at this feast. 2. That they were real Jens, who lived in Grecian provinces, and spoke the Greek language. 3. That they were mere Gentiles, who never knew the true God; and, hearing of the fame 1 The necessity of A. M. 4033. 2] The same came therefore to An. Olymp. Philip, ἃ which was of Bethsaida of jth Galilee, and desired him, saying, Sir, we would see Jesus. 22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. 23 Ἵ And Jesus answered them, saying, «Chap. i. 44. ¥ Chap. xiii. 32; xvii. 1 ——" 1 Cor. xv. 36. of the temple, or the miracles of our Lord, came to offer sacrifices to Jehovah, and to worship him accord- ing to the manner of the people of that land. This was not an unfrequent case: many of the Gentiles, Romans, and others, were in the habit of sending sacri- fices to the temple at Jerusalem. Of these opinions the reader may choose; but the first seems best founded. Verse 21. The same came therefore to Philip] Some suppose that these Gentiles were of Phenicia or Syria, or perhaps inhabitants of Decapolis, near to che lake of Gennesareth and Bethsaida; and there- fore they addressed themselves to Philip, who was of the latter city, and probably known to them. The later Syriac calls them Arameans or Syrians. The Vulgate, and several copies of the Jtala, call them Gentiles. Sir, we would see Jesus.| We have heard much concerning him, and we wish to see the person of whom we have heard such strange things. The final salva- tion of the soul often originates, under God, in a prin- ciple of simple curiosity. Many have only wished to see or hear a man who speaks much of Jesus, his mi- racles, and his mercies ; and in hearing have felt the powers of the world to come, and have become genu- ine converts to the truths of the Gospel. Verse 22. Andrew and Philip tell Jesus.] pleasing to God is this union, when the ministers of his Gospel agree and unite together to bring souls to Christ. But where self-love prevails, and the honour that comes from God is not sought, this union never exists. Bigotry often ruins every generous sentiment among the different denominations of the people of God. Verse 23. The hour is come, that the Son of man, &c.] The time is just at hand in which the Gospel shall be preached to all nations, the middle wall of partition broken down, and Jews and Gentiles united in one fold. But this could not be till after his death and resurrection, as the succeeding verse teaches.— The disciples were the first fruits of the Jews; these Greeks, the first fruits of the Gentiles. Verse 24. Except a corn of wheat fall into the ground and die] Our Lord compares himself to a grain of wheat ; his death, to a grain sown and decom- posed in the ground; his resurrection, to the blade which springs up from the dead grain; which grain, thus dying, brings forth an abundance of fruit. I must die to be glorified; and, unless I am glorified, I can- not establish a glorious Church of Jews and Gentiles upon earth. In comparing himself thus to a grain of wheat, our Lord shows us :— 1. The cause of his death—the order of God, who had rated the redemption of the world at this price ; Voz. I. ("ss 4 CHAP. XII. How | the death of Chrast. YThe hour is come, that the Son ΡΟΣ of man should be glorified. An. Olymp. i ἈΝ CCIL 1. 24 Verily, verily, I say unto you, — ~ Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. 25 * He that loveth his life shall lose it; = Matt. x. 39; xvi. 25; Mark viii. 35; Luke ix. 24; xvii. 33. as in nature he had attached the multiplication of the corn to the death or decomposition of the grain. 2. The end of his death—the redemption of a lost world ; the justification, sanctification, and glorification of men: as the multiplication of the corn is the end for which the grain is sown and dies. 3. The mystery of his death, which we must credit without being able fully to comprehend, as we believe the dead grain multiplies itself, and we are nourished by that multiplication, without being able to compre- hend how itis done. The greatest philosopher that ever existed could not tell how one grain became thir- ty, sixty, a hundred, or a thousand—how it vegetated in the earth—how earth, air, and water, its component parts, could assume such a form and consistence, emit such odours, or produce such tastes. Nor can the wisest man on earth tell how the bodies of animals are nourished by this produce of the ground; how wheat, for instance, is assimilated to the very nature of the bodies that receive it, and how it becomes flesh and blood, nerves, sinews, bones, ἄς. All we can say is, the thing zs so; and it has pleased God that it should be so, and not otherwise. So there are many things in the person, death, and sacrifice of Christ which we can neither explain nor comprehend. All we should say here is, It is by this means that the world was redeemed—through this sacrifice men are saved: it has pleased God that it should be so, and not otherwise. Some say: ‘“ Our Lord spoke this ac- cording to the philosophy of those days, which was by no means correct.” But, I would ask, has ever a more correct philosophy on this point appeared? Is it not a physical truth that the whole Jody of the grain dies, is converted into fine earth, which forms the first nourishment of the embryo plant, and prepares it to receive a grosser support from the surrounding soil ; and that nothing lives but the germ, which was in- eluded in this body, and which must die also, if it did not receive, from the death or putrefaction of the body of the grain, nourishment, so as to enable it to unfold itself? Though the body of our Lord died, there was still the germ, the quickening power of the Divinity, which reanimated that body, and stamped the atone- ment with infinite merit. Thus the merit was multi- plied ; and, through the death of that one person, the man Christ Jesus united to the eternal WORD, sal- vation was procured for the whole world. Never was a simile more appropriate, nor an illustration more happy or successful. Verse 25. He that loveth his life] See on Matt. x. 39; Luke xiv. 26. I am about to give up my life for the salvation of men; but I shall speedily receive it 609 The honour of those A.M. 4033. and he that hateth his life in this An, Olymp. world, shall keep it unto life : eternal. 26 If any man serve me, let him follow me ; and ¥ where I am, there shall also my servant be: if any man serve me, him will my Father honour. i 27 * Now is my soul troubled; and what v Chap. xiv. 3; xvii. 24; 1 Thess. iv. 17. z Matt. xxvi. 38, 39; Luke xii, 50; chap. xiii. 21. back with everlasting honour, by my resurrection from the dead. In this I should be imitated by my disciples, who should, when called to it, lay down their lives for the truth; and, if they do, they shall receive them again with everlasting honour. Verse 26. If any man serve me] Christ is a master in a twofold sense: 1. To instruct men. 2. To em- vloy and appoint them their work. He who wishes to serve Christ must become: 1. His disciple or scholar, that he may be taught: 2. His servant, that he may be employed by and obey his master. To such a per- son a twofold promise is given: 1. He shall be with Christ, in eternal fellowship with him; and 2. He shall be honoured by the Lord: he shall have an abundant recompense in glory; but how great, eye hath not seen, ear heard, nor hath it entered into the heart of man to conceive. How similar to this is the saying of Creeshna (an mearnation of the supreme God, according to the Hin- doo theology) to his disciple Avjoon! “If one whose ways were ever so evil serve me alone, he soon be- cometh of a virtuous spirit, is as respectable as the just man, and obtaineth eternal happiness. Consider this world as a finite and joyless place, and serve me. Be of my mind, my servant, my adorer,and bow down before me. Unite thy soul unto me, make me thy asylum, and thou shalt go unto me.” And again: Τ am extremely dear to the wise man, and he is dear to me—I esteem the wise man even as myself, be- cause his devout spirit dependeth upon me alone as his ultimate resource.” Bhagvat Geeta, pp. 71 and 82. The rabbins have an extravagant saying, viz. “ God 15 more concerned for the honour of the just man than for his own.” Verse 27. Now is my soul troubled] Our blessed Lord took upon him our weaknesses, that he might sanctify them to ws. As aman he was troubled at the prospect of a violent death. Nature abhors death: God has implanted that abhorrence in nature, that it might become a principle of self preservation; and it is to this that we owe all that prudence and caution by which we avoid danger. When we see Jesus working mira- cles which demonstrate his omnipotence, we should be led to conclude that he was not man were it not for such passages as these. The reader must ever re- member that it was essentially necessary that he should be man; for, without being such, he could not have died for the sin of the world. And what shall I say? Father, save me from this hour] Και tt exw; πατερ, σωσον pe ek THE ρας ταυτῆης" which may be paraphrased thus; And why should I 610 ST. JOHN. wno serve Christ shall 1 say? Father, save ine from ὡς δ 1039- this hour: * but for this cause came An. Olymp. I unto this hour. _ Oe 28 Father, glorify thy name. » Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. 29 The people therefore that stood by, and a Luke xxii. 53; chap. xviii. 37——> Matthew melas say, Father, save me from this hour? when for this cause I am come to this hour. The common version makes our blessed Lord contradict himself here, by not attending to the proper punctuation of the passage, and by translating the particle τὶ what, instead of why or how. ‘The sense of our Lord’s words is this: ‘* When a man feels a fear of a sudden or violent death, it is natural to him to ery out, Father, save me from this death! for he hopes that the glory of God and his welfare may be accomplished some other way, less dreadful to his nature: but why should J say so, see- ing for this very purpose, that I might die this violent death for the sins of mankind, I am come into the world, and have almost arrived at the hour of my crucifixion.” Verse 28. Father, glorify thy name.| By the name of God is to be understood himself, in all his attributes : his wisdom, truth, mercy, justice, holiness, &c., which were all more abundantly glorified by Christ’s death and resurrection, (i. e. shown forth in their own ex- cellence,) than they had ever been before. Christ teaches here a lesson of submission to the Divine will. Do with me what thou wilt, so that glory may redound to thy name. Some MSS. read, Father, glorify my name: others, glorify thy Son. Then came there a voice from heaven, &e.| The following is a literal translation of Calmet’s note on this passage, which he has taken from Chrysostom, Theodoret, Theophylact, and others: “I have accom- plished my eternal designs on thee. I have sent thee into the world to make an atonement for the sin of the world, and to satisfy my offended justice. I will finish my work. Thou shalt shed thy blood upon the cross. My glory is interested in the consummation of thy sacrifice. But, in procuring my own glory, I shall procure thine. Thy life and thy death glorify me: I have glorified thee by the miracles which have accom- panied thy mission ; and I will continue to glorify thee at thy death, by unexampled prodigies, and thy resur- rection shall be the completion of thy glory and of thy elevation.” Christ was glorified: 1st. By the prodigies which happened at his death. 2. Inhis resurrection. 3. In his ascension, and sitting at the right hand of God. 4, In the descent of the Holy Ghost on the apostles and 5. In the astonishing success with which the Gos- pel was accompanied, and by which the kingdom of Christ has been established in the world. 2 Cor. ii. 14. Verse 29. The people—said that it thundered: others—an angel spake to him.] Bishop Pearce says, Probably there was thunder as well as a voice, as in (maa, a. Christ shows the meaning a heard it, said that it thundered : Ap, Olymp. others said, An angel spake to him. = 30 Jesus answered and _ said, © This voice came not because of me, but for your sakes. 31 Nowis the judgment of this world: now ©Chap. xi. 42.——4 Matt. xij. 29; Luke x. 18; chap. xiv. 30; xvi. 11; Acts xxvi. 18; 2 Cor. iv. 4; Eph. ii. 2; vi. 12. Exod. xix. 16, 17, and some persons, who were at a small distance, might hear the thunder without hearing the voice ; while others heard the voice too; and these last said, “ An angel hath spoken to him.” Weitstein supposes that the voice was in the language then in use among the Jews; which the Greeks, not anderstanding, took for thunder ; the others, the Jews, who did understand it, said it was the voice of an angel. In Rev. vi. 1, the voice of one of the living creatures is compared to thunder ; and in chap. x. 3, the voice of an angel is compared to seven thunders. ‘The voice mentioned was probably very loud, which some heard distinctly, others indistinctly ; hence the variety of opinion. Verse 30. This voice came not because of me, but for your sakes.| Probably meaning those Greeks who aad been brought to him by Philip and Andrew. The Jews had freauent opportunities of seeing his miracles, and of being convinced that he was the Messiah ; but these Greeks, who were to be a first fruits of the Gentiles, had never any such opportunity. For their sakes, therefore, to confirm them in the faith, this miraculous voice appears to have come from heaven. Verse 31. Now is the judgment of this world| The judgment spoken of in this place is applied by some to the punishment which was about to fall on the Jewish people for rejecting Christ. And the ruler or prince, 5 ἀρχων, of this world, is understood to be Satan, who had blinded the eyes of the Jews, and hardened their hearts, that they might not believe on the Son of God; but his kingdom, not only among the Jews, but in all the world, was about to be destroyed by the abolition of idolatry and the vocation of the Gentiles. The epithet poy Ww sar ha-dlam, prince of this world, is repeatedly applied to the devil, or to Samael, who is termed the angel of death. The Jews fabled that, into the hands of this chief, God had delivered all the nations of the earth, except the Israelites. See Lightfoot. The words are understood by others as addressed to these believing Greeks, and to have the rollowing meaning, which is extremely different from the other. “In a short time (four or five days after- wards) ye shall see what sort of a judgment this world passes. J, who am its ruler and prince, shall be cast out, shall be condemned by my own creatures, as an impious and wicked person. But do not be discouraged : though I be lifted up on the cross, and die like a male- factor, nevertheless I will draw all men unto myself. The Gospel of Christ crucified shall be the grand agent, in the hand of the Most High, of the conversion and salvation of a ruined world.” But see on chap. xiv. 30, and xvi. 11. Verse 32. I—will draw all men unto me.) After I 1 CHAP. XII. of the voice from heaven shall the prince of this world be 4,™, 1035. cast out. 32 And I, ° if I be lifted up from ————. the earth, will draw ‘all men unto me. 33 £ This he said, signifying what death he should die. © Chap. iii. 14; viii. 23—— Rom. v. 18; Heb. ii. 9 ——+ Chap. xviil. 32. shall have died and risen again, by the preaching of my word and the influence of my Spirit, I shall attract and illuminate both Jews and Gentiles. It was one of the peculiar characteristics of the Messiah, that unto him should the gathering of the people be, Gen. xlix. 10. And probably our Lord refers to the prophecy, Isa. xi. 10, which peculiarly belonged to the Gentiles: “ There shall be a root of Jesse which shall stand for an ENSIGN of the people, to it shall the Gentites seek, and his rest shall be glorious.” There is an allusion here to the ensigns or colours of commanders of regiments, elevated on high places, on long poles, that the people might see where the pavilion of their general was, and so flock to his standard. Instead of zavrac, the Codex Beze, another, several versions, and many of the fathers, read πάντα, all men, or all things: so the Anglo-Saxon, Ic teo ealle Sing to me yylpon, J will draw all things to myself. But παντα may be here the accusative singular, and signify all men. The ancients fabled that Jupiter had a chain of gold, which he could at any time let down from heaven, and by it draw the earth and all its inhabitants to himself. See a fine passage to this effect in Homer, Iliad viia ver. 18-27. Ew aye, πειρησασϑε Seo, iva evdete παντες; Σειρὴν χρυσειην εξ ovpavotev κρεμασαντες" Tlavrec δ᾽ εξαπτεσϑε ϑεοι, πασαι τε ϑεαιναι. κ. τ. Ἅ. «ΝΟΥ prove me : let ye down the golden chain From heaven, and pull at its inferior links, Both goddesses and gods: but me your king, Supreme in wisdom, ye shall never draw To earth from heaven, strive with me as ye may. But I, if willing to exert my power, The earth itself, itself the sea, and you, Will lift with ease together, and will wind The chain around the spiry summit sharp Of the Olympian, that all things upheaved Shall hang in the mid heaven. So much am I, Alone, superior both to gods and men.—Cowrer. By this chain the poets pointed out the union be- tween heaven and earth; or, in other words, the go- vernment of the universe by the extensive chain of causes and effects. It was termed golden, to point out, not only the beneficence of the Divine Providence, but also that infinite philanthropy of God by which he in- fluences and by which he aitracts all mankind to him- self. It was possibly in allusion to this that our Lord spoke the above words. Should it be objected that it is inconsistent with the gravity of the subject, and the dignity of our Lord, to allude to the fable of a heathen poet, [ answer: 1. The moral is excellent, and, appli- 'ed to this purpose, ‘xpresses beautifully our Lord’s 611 Christ exhorts the people A.M. 4033. 34 The people answered him, An Olymp. h We have heard out of the law, “that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? 35 Then Jesus said unto them, Yet a little h Psa. lxxxix. 36, 37; ex. 4; Isa. ix. 7; liii. 8; Ezekiel xxxvii. 25; Dan. ii. 44; vii. 14, 27; Mic. iv. 7. ST. JOHN. to walk wn the ght while *is the light with you. * Walk Αἰ δ (088, while ye have the light, lest An. Olymp. darkness come upon you: for ! he es that walketh in darkness knoweth not whither he goeth. 36 While ye have light, believe in the light, i Chap. i. 9; viii. 12; ix.5; ver. 46 Jer. xiii. 16; Eph. v. 8.— Chap. xi. 10; 1 John ii. 11. gracious design in dying for the world, viz. That men might be united to himself, and drawn up into heaven. 2. It is no more inconsistent with the gravity of the subject, and his dignity, for our blessed Lord to allude to Homer, than it was for St. Paul to quote Aratus and Cleanthes, Acts xvii. 28, and Epimenides, Tit. i. 12; for he spoke by the same Spirit. So justice was sometimes represented under the emblem of a golden chain, and in some cases such a chain was constructed, one end attached to the empe- tor’s apartment, and the other hanging within reach ; that if any person were oppressed he might come and lay hold on the chain, and by shaking it give the king notice that he was oppressed, and thus claim protection from the fountain of justice and power. In the Jehan- geer Nameh, a curious account of this kind is given, which is as follows. The first order which Jehangeer issued on his accession to the throne (which was A. H. 1014, answering to A. D. 1605) was for the con- struction of the GoLDEN cHAIN of Justice. 11 was made of pure gold, and measured thirty yards in length, con- sisting of sixty links, and weighing, in the whole, four Hindostany maunds (about four hundred pounds avoir- dupois.) One end of the chain was suspended from the royal bastion of the fortress of Agra, and the other fastened in the ground near the side of the river. The intention of this was, that if the officers of the courts of law were partial in their decisions, or dilatory in the administration of justice, the injured parties might come themselves to this chain, and, making a noise by shak- ing the links of it, give notice that they were waiting to represent their grievances to his majesty. Hist. of Hindostan, p. 96, Calcutta, 1788. Such a communi- cation, prayer and faith establish between the most just and most merciful Gop, and the wretched and op- pressed children of men. ‘And I, if I be lifted up from the earth, will draw all men unto me.” O thou that hearest prayer, unto thee shall all flesh come! Psa. Ixv. 2. Verse 34. We have heard out of the law] That is, out of the sacred writings. The words here are quoted from Psa. ex. 4; but the Jews called every part of the sacred writings by the name, The Law, in opposi- tion to the words or sayings of the scribes. See on chap. x. 34. That Christ abideth for ever] There was no part of the law nor of the Seripture that said the Messiah should not die; but there are several passages that say as expressly as they can that Christ must die, and die for the sin of the world too. See especially Isa. hii. 1, &c.; Dan. ix 24, 27. But as there were several passages that spoke of the perpetuity of his Feign, as Isa. ix. 7 Ezek. xxxvii. 25; Dan. vii. 14, 612 they probably confounded the one with the other, and thus drew the conclusion, The Messiah cannot die ; for the Scripture hath said, his throne, kingdom, and reign shall be eternal. The prophets, as well as the evangelists and apostles, speak sometimes of the Di- vine, sometimes of the human nature of Christ: when they speak of the former, they show forth its glory, excellence, omnipotence, omniscience, and eternity ; when they speak of the latter, they show forth its hu- miliations, afflictions, sufferings, and death. And those who do not make the proper distinction between the two natures of Christ, the human and the Divine, will ever make blunders as well as the Jews. It is only on the ground of two natures in Christ that the Scrip- tures which speak of him, either in the Old or New Testament, can be possibly understood. No position in the Gospel is plainer than this, God was manifest in the flesh. Verse 35. Yet a little while is the light with you.] In answer to their objection, our Lord compares him- self to a light, which was about to disappear for a short time, and afterwards to shine forth with more abundant lustre ; but not to their comfort, if they continued to reject its present beamings. He exhorts them to fol- low this light while it was among them. The Christ shall abide for ever, it is true; but he will not always be visible. When he shall depart from you, ye shall be left in the thickest darkness; in impenitence and hardness of heart. Then shall ye wish to see one of the days of the Son of man, and shall not see it, Luke xvii. 99. Then shall ye seek me, but shall not find me, John vii. 34. For the kingdom of God shall be taken from you, and given to the Gentiles, Matt. xxi. 43. Ifye believe not in me now, ye shall then wish ye had done it, when wishing shall be for ever fruitless, Instead of μεθ᾽ ὑμων, with you, ev ὑμιν, among you is the reading of BDL, seventeen others; Coptic Gothic, Slavonic, Vulgate, Itala; Cyril, Nonnus, and Victorinus. Griesbach has received it into the text. The meaning of both is nearly the same. Lest darkness come upon you] Ye have a good part of your journey yet to go : ye cannot travel safely but in the daylight—that light is almost gone—run, that the darkness overtake you not, or in it ye shall stumble, fall, and perish! Reader, is thy journey near anend? There may be but a very little time remaining tothee. O, run, fly to Christ, lest the darkness of death overtake thee, be- fore thy soul have found redemption in his blood ! Verse 36. Children of light] Let the light, the truth of Christ, so dwell in and work by you that ye may be all light in the Lord: that as truly as a child is the produce of his own parent, and partakes of his 1 The Jews would not believe, and AM * that ye may be ™the children of 4a, Gymp. light. These things spake Jesus, —————_ and departed, and * did hide himself from them. 37 % But though he had done so many mi- racles before them, yet they believed not on him : 38 That the saying of Esaias the prophet might be fulfilled, which he spake, ° Lord, who hath believed our report? and to whom ™ Luke xvi. 8; Eph. v.8; 1 Thess. v. 5; 1 John ii. 9, 10, 11. Ὁ Chap. vill. 59; xi. 54. nature, so ye may be children of the light, having no- thing in you but truth and righteousness. Did hide himself from them.| Wither by rendering himself invisible, or by suddenly mingling with the crowd, so that they could not perceive him. See chap. viii. 59. Probably it means no more than that he withdrew from them, and went to Bethany, as was his custom a little before his crucifixion; and concealed himself there during the night, and taught publicly every day in the temple. It was in the night season that they endeavoured to seize upon him, in the ab- sence of the multitude. Verse 37. Yet they believed not on him] Though the miracles were wrought for this very purpose, that they might believe in Christ, and escape the coming wrath, and every evidence given that Jesus was the Messiah, yet they did not believe ; but they were blind- ed by their passions, and obstinately hardened their hearts against the truth. Verse 38. That the saying of Esaias] Or, Thus the word of Isaiah was fulfilled. So 1 think iva (commonly rendered that) should be translated. For it certainly does not mean the end the Pharisees had in view by not believing ; nor the end which the pro- phet had in view in predicting the incredulity of the Jews ; but simply, such a thing was spoken by the prophet, concerning the Jews of his own time, and it had its literal fulfilment in those of our Lord’s time. Our report) The testimony of the prophets, con- cerning the person, office, sufferings, death, and sacri- fice of the Messiah. See Isa. lili. 1, &e. The arm of the Lord| The power, strength, and miracles of Christ. Verse 39. Therefore they could not believe] Why? Because they did not believe the report of the prophets concerning Christ ; therefore they credited not the mi- racles which he wrought as a proof that he was the person foretold by the prophets, and promised to their fathers. Having thus resisted the report of the pro- phets, and the evidence of Christ’s own miracles, God gave them up to the darkness and hardness of their own hearts, so that they continued to reject every overture of Divine mercy; and God refused to heal their national wound, but, on the contrary, commission- ed the Romans against them, so that their political ex- istence was totally destroyed. The prophecy of Isaiah was neither the cause nor the morwve of their unbelief: it was a simple predic- 1 CHAP. XII. so fulfil a prophecy of Isavah hath the arm of the Lord been re- 4,™, 4033 vealed ? as — 39 Therefore they could not be- ————- lieve, because that Esaias said again, 40 » He hath blinded their eyes, and harden- ed their heart ; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41 4 These things said Esaias, when he saw his glory, and spake of him. ? Isa. vi. 9,10; Matthew xi. 14. 4158. vi. 1. ° Isa. lili. 1; Rom. x. 16. tion, which imposed no necessity on them to resist the offers of mercy. They might have believed, notwith- standing the prediction, for such kinds of prophecies always include a tacit condition ; they may believe, if they properly use the light and power which God has given them. Such prophecies also are of a general application—they will always suit somebody, for in every age persons will be found who resist the grace and Spirit of God like these disobedient Jews. How- ever, it appears that this prediction belonged especially to these rejecters and crucifiers of Christ; and if the prophecy was infallible in its execution, with respect to them, it was not because of the prediction that they continued in unbelief, but because of their own volun- tary obstinacy ; and God foreseeing this, foretold it by the prophet. Should I say that, they could not be- lieve, means, they would not believe, I should perhaps offend a generation of his children; and yet 1 am pretty certain the words should be so understood. However, that I may put myself under cover from all suspicion of perverting the meaning of a text which seems to some to be spoken in favour of that awful doctrine of unconditional reprobation, the very father of it shall interpret the text forme. Thus then saith St. Aveustin: Quare autem non POTERANT, si a me queratur, cilo respondeo; Quia NOLEBANT: MALAM quippe eorum VOLUNTATEM previdit Deus, et per pro- phetam prenunciavit. “If Tbe asked why they coup not believe? I immediately answer, Because THEY woutp not. And God, having foreseen their BaD wit1, foretold it by the prophet.” Aug. Tract. 53, in Joan. Verse 40. And I should heal them.| This verse is taken from Isa. vi. 9, and, perhaps, refers more to the judgments that should fall upon them as a nation, which God was determined should not be averted, than it does to their eternal state. To suppose that the text meant that God was unwilling that they should turn unto him, lest he should be obliged to save them, is an insupportable blasphemy. Verse 41. When he saw his glory] Isa. vi. 1, ὅσ. 1 saw Jehovah, said the prophet, sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim; and one cried unto another, and said, Holy, holy, holy, is Jehovah, God of hosts; the whole earth shall be full of his glory! It appears evident, from this passage, that the glory whi :h the prophet saw was the glory of Jehovat ° 613 Jesus continues to A. M. 4033. i lanes 2 “ Nevertheless among the chief An. Glynn rulers also many believed on him; but * because of the Pharisees they did not confess him, lest they should be put out of the synagogue : 43 * For they loved the praise of men more than the praise of God. 44 9% Jesus cried and said, ἢ He that believeth on me, believeth not on me, but on him that sent me. 45 And “he that seeth me, seeth him that sent me. 46 *I am come a light into the world, that whosoever believeth on me should not abide im darkness. ST. JOHN. teach the peop e 47 And if any man hear my ὭΣ Μ. Rey words, and believe not, * I judge re δ. Obymp him not‘ for *I came not to judge the world, but to save the world. 48 ¥ He that rejecteth me, and receiveth not my words, hath one that judgeth him: # the word that I have spoken, the same shall judge him in the last day. 49 For “1 have not spoken of myself; but the Father which sent me, he gave me a com- mandment, ? what I should say and what I should speak. 50 And I know that his commandment is life everlasting : whatsoever I speak therefore even as the Father said unto me, so I speak. *Chap. vii. 13; ix. 22.—+* Chap. 1 Pet. i. 21. 4 Chap. xiv. 9. Vili. 12; ix. 5, 39. v. 44.—t Mark ix. 37; Ver 35, 36; chap. iii. 19; w Chap. v. 453; viii. 15, 26———* Chap. iii. 17_~¥ Luke x 16. 2 Deut. xviii. 19; Mark xvi. 16.— Chap. vill. 38; xiv. 10.—> Deut. xviii. 18. John, therefore, saying here that it was the glory of Jesus, shows that he considered Jesus to be Jehovah. See Bishop Pearce. ‘Two MSS. and a few versions have Θεοῦ, and tov Ozov αὐτου, the glory of God, or of his God. Verse 42. Among the chief rulers—many believed on him] We only know the names of two of them, Nicodemus, and Joseph of Arimathea. But—they did not confess him] Or it: they were as yet weak in the faith, and could not bear the reproach of the cross of Christ. Besides, the prin- cipal rulers had determined to excommunicate every person who acknowledged Christ for the Messiah; see chap. ix. 22. Verse 43. They loved the praise of men] Δοξαν, the glory or honour that cometh from men. How common are these four obstacles of faith! says Quesnel: 1. Too great a regard to men. 2. Riches and temporal advantages. 3. The fear of disgrace. 4. The love of the praise of men. Abund- ance of persons persuade themselves that they love God more than the world, till some trying occasion fully convinces them of their mistake. It is a very great misfortune for a person not to know himself but by his falls; but it is the greatest of all not to rise again after he has fallen. This is generally occasioned by the love of the praise of men, because in their account it is more shameful to rise again than it was to fall at first. Verse 44. Jesus cried and said] This is our Lord’s conciuding discourse to this wicked people: probably this and the following verses should be understood as a part of the discourse which was left off at the 36th verse. Jesus cried—he spoke these words aloud, and showed his earnest desire for their salvation. Believeth not on me, (only,) but on him that sent me.| Here he asserts again his indivisible unity with the Father :—he who believes on the Son believes on the Father: he who hath seen the Son hath seen the 614 Father: he who honours the Son honours the Father. Though it was for asserting this (his oneness with God) that they were going to crucify him, yet he retracts nothing of what he had spoken, but strongly reasserts it, in the very jaws of death ! Verse 46. I am come a light into the world] Pro- bably referring to what his forerunner had said, chap. i. 5. Before the coming of this Saviour, this sun of righteousness, into the world, all was darkness : at his rising the darkness is dispersed; but it only profits those whose eyes are open to receive the rays of this sun of righteousness. See on chap. i. 5; iii. 19; Vili. 12; and ix. 5. Verse 47. And believe not] Καὶ μὴ φυλαξῃ, And keep them not, is the reading of ABL, seven others ; Syriac, Wheelock’s Persian, two of the Arabic, Coptic, Sahidic, Athiopic, Armenian, later Syriac, Vulgate, six of the Itala, and some of the fathers. A man must hear the words of Christ in order to believe them; and he must Jelieve, in order to keep them ; and he must seep them in order to his salvation. I judge him not] 1 need not do it: the words of Moses and the prophets judge and condemn him. See the notes on chap. iii. 17, and v. 45. Verse 48. The word that I have spoken—shall judge him] Ye shall be judged according to my doc- trine: the maxims which ye have heard from my mouth shall be those on which ye shall be tried in the great day; and ye shall be condemned or acquitted according as ye have believed or obeyed them, or according as ye have despised and violated them. See this proved, Matt. xxv. 35, &c. Verse 49. For Ihave not spoken of myself] 1 have not spoken for my secular interest: I have not aimed at making any gain of you: I have not set up myself as your teachers in general do, to be supported by my disciples, and to be credited on my own testimony. ἢ have taught you, not the things of men, but the deep, everlasting truths of God. As Ais envoy, I came to you ; and his ¢ruth only I proclaim. 1 Christ washes the feet Gave me a commandment] Or, commission. So I understand the original word, evroAy. Christ, as the Messiah, received his commission from God: what he should command—every thing that related to the for- mation and establishment of the Christian institution : and what he should speak—all his private conversations with his disciples or others, he, as man, commanded and spoke through the constant inspiration of the Holy Spirit. Verse 50. I know that this commandment is life everlasting] These words of our Lord are similar to that saying in St. John’s first epistle, chap. v. 11, 12. This is the record, that God hath given unto us eter- nal life, and this life is in his Son. He that hath the Son hath life. God’s commandment or commission is, Preach salvation to a lost world, and give thyself a ransom for all; and whosoever believeth on thee shall not perish, but have everlasting life. Every word of Christ, properly credited, and carefully applied, leads to peace and happiness here, and to glory hereafter. What an amiable view of the Gospel of the grace of God does this give us! It is a system of eternal life, Divinely calculated to answer every important purpose to dying, miserable man. This sacred truth Jesus witnessed with his last breath. He began his public ministry proclaiming the king- dom of God; and he now finishes it by asserting that the whole commission is eternal life ; and, having CHAP. XIII. of his discyp.es attested this, he went out of the temple, and retired to Bethany. Tue public work of our Lord was now done; and the remnant of his time, previously to his crucifixion, he spent in teaching his disciples—instructing them in the nature of his kingdom, his intercession, and the mission of the Holy Spirit; and in that heavenly life which all true believers live with the Father, through faith in the Son, by the operation of the Holy G4est. Many persons are liberal in their condemnation of the Jews, because they did not believe on the Son of God; and doubtless their unbelief has merited and received the most signal punishment. But those who condemn them do not reflect that they are probably committing the same sort of transgression, in circumstances which heighten the iniquity of their sin. Will it avail any man, that he has believed that Christ has come in the flesh to destroy the works of the devil, who does not come unto him that he may have life, but continues to live under the power and guilt of sin? Paradoxical as it may seem, it is nevertheless possible, for a man to credit the four evangelists, and yet live and die an infidel, as far as his own salvation is concerned. Reader, it is possible to hold the truth in unrighteous- ness. Pray to God that this may not be thy con- demnation. For a farther improvement of the principal subjects of this chapter, see the notes on verses 24, 32, and 39. CHAPTER XIII. Christ washes the feet of his disciples, and gives them instructions concerning humility and charity, 1-17. He tells them that one of themselves will betray him, 18-20. Peter desires John to ask him, 21-25. Jesus shows that it is Judas Iscariot, 26. Judas, and he rises up and leaves the company, 27-30. The disciples doubting of whom he spoke, Satan enters into Christ shows his approaching death, and com- mands his disciples to love one another, 31-35. Peter, professing strong attachment te Christ.1s informed of his denial, 36-38. A. M. 4033. : rie Now “before the feast of the pass over, when Jesus knew that »his hour was come, that he should depart out of this world unto the Father, hav- An. Olymp. CCIL. ἘΣ ing loved his own which were in 4,™. 4033. the world, he loved them unto the An. Olymp CCIL 1. end. ee 2 And supper being ended, ° the devil having « Matt. xxvi. 2; Luke xnii. 1. > Chap. xii. 23; xvii. 1, 11— Luke xxii. 3; ver. 27. NOTES ON CHAP. XIII. Verse 1. Now before the feast of the passover, when Jesus knew, &e.} Or, as some translate, Now Jesus having known, before the feast of the passover, that his hour was come, ἄς. The supper mentioned in ver. 2 is supposed to have been that on the Thurs- day evening, when the feast of the passover began; and though, in our common translation, this passage seems to place the supper Jefore that feast, yet, ac- sording to the amended translation, what is here said is consistent with what we read in the other evange- lists. See Matt. xxvi. 2; John xii. 1. Having loved his own] His disciples. Which were in the world) Who were to continue longer in its troubles and difficulties. He loved them unto the end.} Continued his fervent affection towards them to his latest breath, and gave 1 them that convincing proof of it which is mentioned ver. 5. That the disciples alone are meant here every man must see. Verse 2. And supper being ended] Rather, δείπνου γενομένου, while supper was preparing. To support this new translation of the words, it may be remarked that, from ver. 26 and 30, it appears that the supper was not then ended: nay, it is probable that it was not then degun; because the washing of feet (ver. 5) was usually practised by the Jews Jefore they entered upon their meals, as may be gathered from Luke vii. 44, and from the reason of the custom. I think that John wrote, not yevouevov, but γινομένου, as in BL. Cant. and Origen, which latter reading is approved by several eminent critics, and should be translated as above. By the supper I suppose to be meant, not only the eating of it, but the preparing and dressing 615 Christ washes the feet A.M. 4033. now put into the heart of Judas An. Olymp. Iscariot, Simon’s son, to betray im him ; 3 Jesus knowing ὃ that the Father had given all things into his hands, and “ that he was come from God, and went to God ; 4 ‘He riseth from supper, and laid aside his garments ; and took a towel, and girded him- self. 5 After that, he poureth water into a bason, and began to wash the disciples’ feet, and to 4 Matt. xi. 27; xxviii. 18; chap. iii. 35; xvii. 2; Acts li. 36; 1 Cor. xv. 27; Heb. ii. 8. © Chap. vill. 42; xvi. 28.—f Luke xxii. 27; Phil. ii. 7, 8. ST. JOHN. of his disciples wipe them with the towel wherewith 4, M4098. he was girded. has Olymp. CCI. 1. 6 Then cometh he to Simon Peter: and ὃ Peter said unto him, Lord, 4 dost thou wash my feet ? 7 Jesus answered and said unto him, What I do thou knowest not now ; ‘ but thou shalt know hereafter. 8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, *If I wash thee not, thou hast no part with me. & Gr. he.—— See Matthew iii. 14—— Verse 12.——k Chap. i. 5; 1 Cor. vi. 11; Ephesians v. 26; Titus iii. 5; Hebrews x. 22. of it, and doing all things necessary previously to the eating of it. The devil had, before this time of the supper, put it into Judas’s heart to betray his Master. See Matt. xxvi. 14, &c.; Mark xiv. 10, 11; and Luke xxii. 3, &c. See also Bishop Pearce, from whose judicious commentary the preceding notes are principally taken. Calmet observes that John, designing only to sup- ply what was omitted by the other evangelists, passes over all the transactions of the Tuesday, Wednesday, and Thursday, before the passion, and at once goes from Monday evening to Thursday evening. It is remarkable that St. John says nothing about the in- stitution of the holy sacrament, which Matthew, xxvi. 26, &c., Mark, xiv. 22, &c., and Luke, xxii. 19, &c., describe so particularly. No other reason can be assigned for this than that he found it completely done by the others, and that he only designed to supply their defects. The devil having now put it into the heart] Judas formed his plot six days before this, on occasion of what happened at the house of Simon the leper: see Matt. xxvi. 14. Calmet. Verse 3. Knowing that the Father had given, &c.] Our Lord, seeing himself almost at the end of his race, and being abont to leave his apostles, thought it necessary to leave them a lesson of humility exempli- fied by himself, to deliver them from the bad influence of those false ideas which they formed concerning the nature of his kingdom. On all occasions previously to this, the disciples had shown too much attachment to worldly honours and dignities: if this ambition had not been removed, the consequences of it would have been dreadful in the establishment of the religion of Christ ; as after his death, it would have divided and infallibly dispersed them. It was necessary therefore to restrain this dangerous passion, and to confirm by a remarkable example what he had so often told them, —that true greatness consisted in the depth of humi- lity. and that those who were the willing servants of all should be the highest in the account of God. Verse 4. He riseth from supper] Not from eating, as Bishop Pearce has well observed, but from his place at table; probably the dishes were not as yet iaid down, though the guests were seated. Accord- ing to the custom of the Jews and other Asiatics, this 616 washing must have taken place before the supper. See on ver. 2. Laid aside his garments] That is, his gown or upper coat, with the girdle wherewith it was girded close to his tunic or under coat; and, instead of this girdle, he tied a towel about him: 1. that he might appear in the character of a servant; and 2. that he might have it in readiness to dry their feet after he had washed them. Verse 5. Poureth water into a bason, &c.| This was the office of the meanest slaves. When David sent to Abigail, to inform her that he had chosen her for wife, she arose and said: Behold, let thy hand- maid be a SERVANT, to WASH the FEET of the SERVANTS of my lord, 1 Sam. xxv. 41. Some of the ancients have supposed that our Lord began with washing the feet of Judas, to inspire him with sentiments of com- punction and remorse, to melt him down with kind- ness, and to show all his disciples how they should act towards their enemies. Dr. Lightfoot supposes he washed the feet of Peter, James, and John only ; but this is not likely : the verb ἀρχεσϑαι, in the sacred writings, signifies, not only to commence, but, to finish an act, Acts i. 1; and in the Septuagint, Gen. ii. 3. There is every reason to believe that he washed the feet of all the twelve. See on ver. 9. Verse 6. Lord, dost THou wash my feet?] Every word here is exceedingly emphatic. Peter had often seen the great humility of his Lord. but never saw his condescension so particularly marked as in this instance. Verse 7. What I do thou knowest not now, &c.] As if our Lord had said, Permit me to do it now, and I will shortly explain to you the nature of this action, and my motives for doing it. Thou shalt know hereafter.| Mera ταῦτα, after this business is finished. And so we find he explained the whole to them, as soon as he had finished the washing : see ver. 12-17. I cannot think that this refers to any particular instruction received on this head after the day of pentecost, as some have con jectured. Verse 8. If Iwash thee not, thou hast no part with me.] Thou canst not be my disciple unless I wash thee. It is certain Christ did not mean to exclude him from the apostolic office, if he should persist, through the 1 Christ teaches the disciples A.M. 4033. 9 Simon Peter saith unto him, AX diymp. Lord, not my feet only, but also my ΟΠ. ; y i hands and my head. 10 Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit ; and ' ye are clean, but not all : 11 For ™ he knew who should betray him ; therefore said he, Ye are not all clean. 12 So after he had washed their feet, and nad taken his garments, and was set down 1 Chap. xv. 3.——" Chap. vi. 64——* Matthew xxiii. 8, 10; Luke vi. 46; 1 Cor. viii. 6; xii. 3; Phil. ii. 11—®° Luke xxii. 27. deepest reverence for his Master, to refuse to let him wash his feet: this act of his was emblematical of something spiritual ; of something that concerned the salvation of Peter; and without which washing he could neither be an apostle nor be finally saved ; therefore our Lord said, Jf I wash thee not, thou hast no part with me. There is a mystical washing by the blood of Christ, 1 John i. 7 ; and by his Spirit, 1 Cor. vi. 11; Tit. iii. 5,6. It was the common cus- tom of our Lord to pass from sensible and temporal things to those which were spiritual and eternal ; and to take occasion from every thing that presented itself, to instruct his disciples, and to raise their souls to God. If the discourse was of dread, water, leaven, father, mother, riches, &c., he immediately changed the literal sense, and under the figure of these things, spoke of matters altogether spiritual and Divine. I have met with many good persons who have attempt- ed to imitate our blessed Lord in this, but I never knew one to succeed init. The reason is, it requires not only very deep piety, but sound sense, together with an accurate knowledge of the nature and proper- ties of the subjects which, in this way, the person wishes to illustrate; and very few can be found who have such deep, philosophical knowledge as such eases require. The large folio which a good-inten- tioned man printed on the metaphors is, alas! a stand- ing proof how little mere piety can do in matters of this kind, where the sciences, and especially practical philosophy, are totally wanting. Jesus Christ was a consummate philosopher : every subject appears grand and noble in his hands. See an ample proof in the preceding chapter, ver. 24. Verse 9. Lord, not my feet only, &c.] It appears that Peter entered into our Lord’s meaning, and saw that this was emblematical of a spiritual cleansing : therefore he wishes to be completely washed. Verse 10. He that is washed] That is, he who has been in the bath, as probably all the apostles had lately been, in order to prepare themselves the better for the paschal solemnity ; for on that occasion, it was the custom of the Jews to bathe twice. Needeth not save to wash his feet] To cleanse them from any dirt or dust that might have adhered to them, in consequence of walking from the bath to tne place of supper The washing, therefore, of the feet of such persons was all that was necessary, pre- i CHAP. XIII. he necessity of humility. : : A. M. 4033, again, he said unto them, Know ye 4, 40% what I have done to you? pair. 13 "Ye call me Master and Lord : ———__ and ye say well; for so I am. 14 °If I then, your Lord and Master, have washed your feet; Pye also ought to wash one another’s feet. 15 For 41 have given you an example, that ye should do as I have done to you. 16 * Verily, verily, I say unto you, The P Rom. xii. 10; Gal. vi. 1,2; 1 Pet. v. 5.——4 Matt. xi. 29; Phil. ii. 5; 1 Pet. ii. 21; 1 John ii. 6——* Matt. x. 24; Mark ix. 35; Luke vi. 40; chap. xv. 20. viously to their sitting down to table. The Hindoos walk home from bathing barefoot, and, on entering the house wash their feet again. To this custom our Lord evidently alludes. If these last words of our Lord had any spiritual reference, it is not easy to say what it was. .A com- mon opinion is the following: He who ts washed— who is justified through the blood of the Lamb, need- eth only to wash his feet—to regulate all his affections and desires; and to get, by faith, his conscience cleansed from any fresh guilt, which he may have contracted since his justification. Ye are clean, but not αἰ] Eleven of you are up- right and sincere ; the ¢welfth is a traitor. So it ap- pears he had washed the feet of all the twelve; but as no external ablutions can purify a hypocrite or a traitor, therefore Judas still remained unclean. Verse 12. Know ye what I have done] Our Lord had told Peter, in the presence of the rest, ver. 7, that he should afterwards know what was the intent and meaning of this washing; and now he begins to fulfil his promise; therefore I think it more likely that he gives a command, here, than asks a question, as he knew himself that they did not comprehend his design. On this account γινώσκετε might be trans- lated in the imperative mood, consweR what I have done. Verse 13. Ye call me Master and Lord] Ὁ διδασκα- Roc καὶ ὁ κυριος, similar to»’3> Rabbi, and Ὑ) Mar, titles very common among the Jewish doctors, as may be seen in Schoettgen. This double title was not given except to the most accredited teachers, "Δ ‘1 Rabbi vemore, my master, my lord! Verse 14. Ye also ought to wash one another's feet.| That is, ye should be ready, after my example, to condescend to all the weakness of your brethren ; to be willing to do the meanest offices for them, and to prefer the least of them in honour to yourselves. Verse 16. The servant is not greater than his lord] Christ has ennobled the acts of humility by prac- tising them himself. The true glory of a Christian consists in being, in his measure, as humble as his Lord. Neither he that is sent] Οὐδὲ αἀποςολος, Nor an apostle. As I think these words were intended for the suppression of all worldly ambition and lordly con- duct in the apostles and their successors in the minis- 617 The disciples are informed that A. M. 4033. i Den. neither he that is sent, greater than COM he that sent him. 17 "ΤΙ ye know these things, happy are ye if ye do them. 18 Ἵ I speak not of you all: I know whom 1 have chosen: but that the scripture may be fulfilled, ‘He that eateth bread with me hath lifted up his heel against me. 19 Now ‘I tell you before it come, that when it is come to pass, ye may believe that I am he. 20 ~ Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth me ; ST. JOHN. one of them should betray him servant is not greater than his lord ;|and he that receiveth me, receiveth 4, ™. 4033. . D. 29. An. Olymp. CCII. 1. him that sent me. 21 * When Jesus had thus said, ¥ he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that 5 one of you shall betray me. 22 Then the disciples looked one on another, doubting of whom he spake. 23 Now * there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved. 24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake 25 He then lying on Jesus’ breast, saith unto him, Lord, who is it? 5 James i. 25. Psa. xli. 9; Matt. xxvi. 23; ver. 92]. ἃ Chap. xiv. 29; xvi. 4. VY Or, From henceforth Matt. x. 40; xxv. 40; Luke x. 16. uy, therefore I think the original word azocodoc, should be translated apostle, rather than he that is sent, because the former rendering ascertains and de- termines the meaning better. Verse 17. If ye know these things, happy, &c.] True happiness consists in the knowledge of God, and in obedience to him. A man is not happy because he knows much; but because he receives much of the Divine nature, and is, in all his conduct, conformed to the Divine will. ‘They who have read many books (says Menu) are more exalted than such as have sel- dom studied; they who retain what they have read, than forgetful readers ; they who fully understand, than such as only remember; and they who perform their known duty, than such as barely know it. Sa- cred knowledge and devotedness to God are the means by which a man can arrive at beatitude.” See Insti- tutes of Menu, c. xii. Inst. 103, 104. For a heathen this saying is very remarkable. Verse 18. I speak not of you all] This is a con- tinuation of that discourse which was left off at the tenth verse. The preceding verses may be read in a parenthesis. 1 know whom I have chosen| 1 am not deceived in my choice; I perfectly foresaw every thing that has happened, or can happen. I have chosen Judas, not as a wicked man, nor that he should become such; but I plainly foresaw that he would abuse my bounty, give way to iniquity, deliver me into the hands of my enemies, and bring ruin upon himself. That the scripture may be fulfilled] Or, thus the scripture is fulfilled. Christ applies to Judas what David had said of his rebellious son Absalom, Psa. xli. 9, who was one of the most express emblems of this traitor. See on chap. xii. 38, 39. He that eateth bread with me] That is, he who was in habits of the utmost intimacy with me. Hath lifted up his heel| An allusion to a restive, ill-natured horse, that sometimes kicks even the person who feeds and takes care of him. Verse 19. That—ye may believe] These frequent predictions of his death, so circumstantial in them- 618 x Matt. xxvi. 21; Mark xiv. 18; Luke xxii. 21——y Chap. xii. 27. 2 Acts i. 17; 1 John ii. 19. a Chap. xix. 26; xx. 2; xxi. 7, 20, 24. selves, had the most direct tendency to confirm the disciples, not only in the belief of his being the Mes- siah, but also in that of his omniscience. Verse 20. He that receiveth whomsoever I send| See similar words, Matt. x. 40, &e. Our Lord spoke this to comfort his disciples: he showed them that, although they should be rejected by many, they would be received by several; and that whoever received them should reap the utmost benefit by it. Verse 21. Was troubled in spirit.} See the note on chap. xi. 33. And testified| Spoke with great earnestness. Shall betray me.| Wapadocer pe, Will deliver me up. Judas had already betrayed our blessed Lord, and he was now on the point of delivering him up into the hands of the chief priests. By all these warnings, did not our Lord intend that Judas should be bene- fited _—that he should repent of his iniquity, and turn and find mercy ? Verse 22. Looked one on another doubting of whom he spake.| See the notes on Matt. xxvi. 20-25. Every one but Judas, conscious of his own innocence, looked about upon all the rest, wondering who in that company could be such a traitor! Even Judas him- self is not suspected. Is not this a proof that his general conduct had been such as to subject him to n suspicion ? : Verse 23. Now there was leaning on Jesus’ bosom) The Jews of those days, at their suppers, reclined, supported by their left arm, on couches placed round the table, as the Greeks and Romans did. On each couch there were two or three persons; and the head of one of them came near to the bosom of him who reclined above him on the same couch. ‘The person here mentioned was John, the writer of this history, who, being more tenderly loved by Christ than the rest, had always that place at table which was near- est to his Lord. Verse 25. He then lying on Jesus’ breast] Ἐπιπεέσων, laying his head against the breast of Christ, in a Jov- ing, respectful manner. As the expressions in the text are different here from those in the preceding 1 Christ pots out Judas “a 4033. 96 Jesus answered, He it is, to An. Olymp. whom I shall give a ἢ sop, when I CCIL. 1. 3 : ᾿ς have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. 27 ° And after the sop, Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. 28 Now no manat the table knew for what intent he spake this unto him. 29 For some of them thought, because ἃ Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against 6 Or, morsel. © Luke xxii. 3; chap. vi. 70—4 Chap. xii. 6. eChap. xii. 23. verse, it shows that John altered his position at table, in order to ask the question which Peter suggested, which he probably did by whispering to our Lord ; for, from ver. 28, we may learn that the other disci- ples had not heard what John said; and it is likely that the following words—TIt is he to whom TI shall give the morsel when I have dipped it, were whispered back by Christ to John. Verse 26. And when he had dipped the sop] Dr. Lightfoot observes that it was no unusual thing to dip a sop and give it to any person; and it is probable that the rest of the disciples considered it as given to Judas that he might hurry to do some work on which he wished to employ him, and not wait to finish his supper in a regular manner. They did not hear the question that John asked, nor our Lord’s answer ; but they no doubt heard the words, That thou doest do quickly—and might understand them as above. Verse 27. Satan entered into him.| He had enter- ed into him before, and now he enters again, to strengthen him in his purpose of delivering up his Master. But the morsel was not the cause of this entering in; the giving of it only marks the time in which the devil confirmed Judas in his traitorous pur- pose. Some have thought that this morsel was the sacrament of the Lord’s Supper: but this is an utter mistake. That thou doest, do quickly.| As if he had said: “Thou art past all counsel; thou hast filled up the measure of thy iniquity, and hast wholly abandoned *hyself to Satan; I will not force thee to turn from thy purpose, and without this thou wilt not. Thy designs are all known to me; what thou art deter- mined to do, and I to permit, do directly ; delay not, I am ready.” Verse 29. Buy those things that we have need of against the feast) Calmet’s observation here has weight tn it. “The disciples who thought that our Lord had said this to Judas, knew well that on the day of the passover there was neither buying nor selling in Jerusalem. This, therefore, did not happen on the paschal evening; for the feast, according to the com- mon opinion, must have begun the preceding evening, od Jesus have eaten the passover with his disciples 1 CHAP. XIII. Iscariot as the traitor the feast; or, that he should give 4,™, 103% something to the poor. An, Olymp. 30 He then, having received the ———— sop, went immediately out: and it was night. 31 9 Therefore when he was gone out, Jesus said, * Now is the Son of man glorified, and ἢ God is glorified in him. 32 If God be glorified in him, God shall also glorify him in himself, and * shall straight- way glorify him. 33 Little children, yet a little while I am with you. Ye shall seck me: ‘and as I said f Chap. xiv. 13; 1 Peter iv. 11. & Chap. xvii. 1, 4, 5, 6. 4 Chap. xii. 23. i Chap. vii. 34; viii. 21. the night before his death; but it appears to me, by the whole text of St. John, that the passover did not begin till the time in which our Lord expired upon the cross. It was then that they were sacrificing the paschal lambs in the temple. It is therefore probable that the apostles believed that Judas went to purchase a lamb, and the other necessary things for the evening, and for the day of the passover.” On this subject the reader is requested to consult the observations at the end of Matt. xxvi., where the subject is considered at large. Give something to the poor.] It is well known that our Lord and his disciples lived on public charity ; and yet they gave alms out of what they had thus received. From this we learn that even those who live on charity themselves are expected to divide a little with those who are in deeper distress and want. Verse 30. He—went immediately out: and it was night.] He set off to Jerusalem from Bethany, which was about two miles distant; and, under the conduct of the prince of darkness, and in the time of darkness, he did this work of darkness. Verse 31. Now is the Son of man glorified] Nvv edofacbn, Hath been glorified. Now it fully appears that I am the person appointed to redeem a lost world by my blood. I have already been glorified by this appointment, and am about to be farther glorified by my death, resurrection, and ascension. Verse 32. And shall straightway glorify him.] Or, glorify him, εὐθυς, immediately ; as he did, not only in the miracles wrought at his death, but also in that remarkable case mentioned, chap. xviii. 6, when the whole crowd that came to seize him were driven back with a word of his mouth, and fell to the ground. Verse 33. Little children] Or, rather, beloved children. Texvia, a word frequently used by this apos- tle in his epistles. It is an expression which implies great tenderness and affection, and such as a fond mo- ther uses to her most beloved babes. Now that Judas was gone out, he could use this epithet without any restriction of meaning. Yet a little while] The end of my life is at hand ; Judas is gone to consummate his treason; I have but a few hours to be with you, and you shall be by and by scattered. 619 Christ foretells the A.M. 4033. unto the Jews, Whither I go, ye An. Olymp. cannot come; so now I say to you. 34 * A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. 35 | By this shall all men know that ye are my disciples, if ye have love one to another. 36 9 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, X Lev. xix. 18; chap. xv. 12, 17; Eph. v. 2; 1 Thess. iv. 9. James ii. 8; 1 Pet. i. 22; 1 Jobn ii. 7, 83 ili. 11, 23 ; iv. 21. Ye shall seek me] For a few days ye shall feel great distress because of my absence. Whither I go, ye cannot come] Your time is not up. The Jews shall die in their sins, martyrs to their infidelity ; but ye shall die in the truth, martyrs for your Lord. Verse 34. A new commandment I give unto you] In what sense are we to understand that this was a new commandment? Thou shalt love thy neighbour as thyself, was a positive precept of the law, Lev. xix. 18, and it is the very same that Christ repeats here ; how then was it new2 Our Lord answers this ques- tion, Even as I have loved you. Now Christ more than fulfilled the Mosaic precept; he not only loved his neighbour as himself, but he loved him more than himself, for he laid down his life for men. In this he calls upon the disciples to imitate him; to be ready on all oceasions to lay down their lives for each other. This was, strictly, a new commandment: no system of morality ever prescribed any thing so pure and dis- interested as this. Our blessed Lord has outdone all the moral systems in the universe in two words: 1. Love your enemies ; 2. Lay down your lives for each other. Verse 35. By this shall all men know, &c.] From this time forward, this mutual and disinterested love shall become the essential and distinctive mark of all my disciples. When they love one another with pure hearts, fervently, even unto death, then shall it fully appear that they are disciples of that person who laid down his life for his sheep, and who became, by dying, a ransom for all. The disciples of different teachers were known by their habits, or some particular creed or rite, or point of austerity, which they had adopted ; but the disciples of Christ were known by this love which they bore to each other. The primitive Christians were particu- larly known by this among the Gentiles. Tertullian, in his Apology, gives us their very words: Vide, in- guiunt, ut se diligunt; et pro alterutro mori parati sunt. ‘See, said they, how they love one another, and are ready to lay down their lives for each other.” Verse 36. Thou canst not follow me now] Thou hast not faith strong enough to die for me, nor is thy work yet done ; but hereafter thou shalt suffer for my sake, and die in defence of my truth. See chap. xxi. 18. Verse 37. Why cannot I follow thee now 2) Peter srobably thought that our Lord intended to go some 620 ST. JOHN. denial of Peter Whither I go, thou canst not follow 4, ae me now; but ™thou shalt follow An. Clap CCIL1 me aftevmandsh ne 37 Peter said unto him, Lord, why cannot I follow thee now? I will ™lay down my life for thy sake. 38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. 18; 2 Peter i. 14. 1] John ii. 5; iv. 20——™ Chap. xxi. Luke xxii. 33, 34. 2 Matt. xxvi. 33, 34, 35; Mark xiv. 29, 30,31 ; long journey, which would necessarily subject him to many inconveniences and fatigue; and he felt quite disposed to follow him in this supposed journey, at all hazards. He saw no reason, because he did not see our Lord’s meaning, why he could not follow him now. 1 will lay down my life for thy sake.| Poor Peter! thou wast sincere, but thou didst not know thy own strength. Thou wast at this time willing to die, but when the time came wast not able. Christ must first die for Peter, before Peter can die for him. Let no man think he can do any thing good, without the im- mediate assistance of God. Peter’s denial should be an eternal warning to all self-confident persons : though there be sincerity and good will at the bottom, yet in the trial these cannot perform that office which be- longs to the power of God. We should εὐ], and then look to God for power to execute : without him we can do nothing. Verse 38. The cock shall not crow, &c.] See on Matt. xxvi. 34. Dr. Lightfoot has very properly re- marked that we must not understand these words, as if the cock should not crow at all before Peter had thrice denied his Master; but we must understand them thus: “The cock shall not have finished his crowing before thou wilt thrice deny me. When the time was near, the very night in which this was to happen, Christ said, This very night the cock shall not crow his second time, &c. But here, two days before that time, he says, the cock shall not crow; that is, shall not have done his crowing. The Jews, and some other nations, divided the cock-crowing into the first, the second, and the third times.” 1. On Peter’s denial of our Lord much has been written: by one class he has been incautiously ex- cused, and by another rashly censured. Peter was self-confident, but he was certainly sincere, and, had he trusted more in God and less in himself, he would not have miscarried. He did not look to his Maker for strength, and therefore he fell. He was surprised, and found unarmed. It is a well-known fact that cir- cumstances have occurred in which persons of the most bold, intrepid, and adventurous minds have proved mere cowards, and acted to their own disgrace and ruin. Facts of this kind occur in the naval and mili tary history of this and every other country. No man is master of himself at all times; therefore prudence 1 oe me ee ee ee one \ | Christ comforts his disciples and caution should ever be united to courage. Peter had courage, but he had not caution : he felt a power- ful and determined will; but the trial was above his own strength, and he did not look to God for power from on high. He was warned by this miscarriage, but he dearly bought his experience. Let him that readeth understand. 2. A fact which occurs in the English Martyro- logy will serve to illustrate the history of Peter’s de- nial and fall. In the reign of Queen Mary, when the Papists of this kingdom burned all the Protestants they could convict of denying the doctrine of transubstan- tiation, a poor man who had received the truth in the- ory, but had not as yet felt its power, was convicted and sentenced by their bloody tribunal to be burned alive. While they were drawing him to the place of execution, he was very pensive and melancholy ; and when he came within sight of the stake, &c., he was overpowered with fear and terror, and exclaimed, O! I can’t burn! I can’t burn! Some of the attending priests, supposing that he wished to recant, spoke to him to that effect. The poor man still believed the ruth—felt no disposition to deny it—but did not feel such an evidence of his Maker’s approbation in his own soul as could enable him to burn for it! He con- tinued in great agony, feeling all the bitterness of death, and calling on God to reveal himself through the Son of hislove. While thus engaged, Ged broke in upon CHAP. XIV with the promise of glory. his soul, and he was filled with peace and joy in be- lieving. He then clapped his hands, and exclaimed with a powerful voice, I can burn! I can burn! He was bound to the stake, and burned gloriously, triumph- ing in God through whom he had received the atone ment. This was a case in point. The man was con vineed of the truth, and was willing to burn for the truth; but had not as yet power, because he had not yet received an evidence of his acceptance with God. He pleaded for this with strong crying and tears, and God answered him to the joy of his soul; and then he was as able as he was willing to go to prison and to death. Without the power and consolation of the Spirit of God, who could be a martyr, even for Divine truth? We see now plainly how the case lies: no man is expected to do a supernatural work by his own strength; if left to that, in a case of this kind, his failure must be inevitable. But, in all spiritual mat ters, assistance is to be sought from God; he that seeks shall find, and he that finds Divine strength shall be equal to the task he is called to fulfil. Peter was ineautious and off his guard: the trial eame—he looked not for power from on high, and he fell: not merely because he was weak—not because God with- held the necessary assistance—but because he did not depend on and seek it. Inno part of this business can Peter be excused—he is every where blamable, and yet, through the whole, an object of pity. CHAPTER XIV. Christ comforts his disciples, on the event of his removal from them, by the consideration of his gong to prepare a place for them in heaven, 1-4. and ts answered, 5-7. Thomas questions him concerning the way to the Father, Philip proposes a difficulty, and Christ shows that he and the Father are one ; that he is Mediator between God and man; and that whatsoever is asked in his name shall be obtained, 8— 14. He promises them the Holy Spirit as the Comforter and Spirit of truth, 15-18. Shows them that he is shortly to leave them, and that those who love him should be loved of the Father, 19-21. Jude asks a question, how Christ is to manifest himself to the disciples, and not to the Jews? 22. Christ answers, and shows that the manifestation is to be made to those who love God, and to them the Holy Spirit is to be an infallible teacher, 23-26. ments, 27-29. Laie ET *not your heart be trou- aa Ρ bled: ye believe in God, be- ———___ lteve. also 1ῃ: me. | 2 In my Father’s house are many mansions : | a Ver. 27; chap. xvi. 3, 22. | NOTES ON CHAP. XIV. Verse 1. Let not your heart be troubled] After having answered St. Peter’s question, he addresses himself again to his disciples, and tells them not to be afflicted at his leaving them, nor to lose courage be- | cause of what he said concerning Peter’s denying him ; | that if they reposed their confidence in God, he would protect them ; and that, howsoever they might see him treated, they should believe in him more firmly, as his sufferings, death, and resurrection should be to them the most positive proof of his being the Messiah, the Saviour of the world. 1 | | | He bequeaths his peace to them, and fortifies them against discourage- Foretells his approaching death, 30, 31. I would have told gee » I go to prepare a place for An, Obi. if 7 were not so, you. you 3 And if I go and prepare a place for you, > Chap. xiii. 33, 36. Ye believe in God, believe also in me.] It is best to read both the verbs in the imperative mood :—Place your confidence in God, and in me as the Mediator between God and man, ver. 12-14; and expect the utmost support from God; but expect it all through me. ‘The disciples began to lose all hope of a secular kingdom, and were discouraged in consequence : Christ promises them a spiritual and heavenly inheritance, and thus lifts up their drooping hearts. Verse 2. In my Father’s house, &c.] The king- dom of glory. Many mansions] Though I have said before that 621 vhrist answers Philip, and shows A.M. 4033. ¢ J will come again, and receive An. Olymp. you unto myself; that dwhere I CCIL.1. ἘΠ am, there ye may be also. 4 And whither I go ye know, and the way ye know. 5 Ἵ Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way ? 6 Jesus saith unto him, I am ° the way, and fthe truth, and the life: ®no man cometh unto the Father, but by me. 7 ‘If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. 8 Ἵ Philip saith unto him, Lord, show ST. JOHN. that he 1s one with the Father us the Father, and it suffi- 4; M4033 ceth us. ‘Ans ΟἿ, ΤῊ 9 Jesus saith unto him, Have I pee been so long time with you, and yet hast thou not known me, Philip? * he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father 7 10 Believest thou not that I !am im the Fa- ther, and the Father in me? the words that I speak unto you ™ I speak not of myself: but the Father that dwelleth in me, he doeth the works. 11 Believe me that I am in the Father, and the Father in me: "or else believe me for the very works’ sake. 12 Ἵ ° Verily, verily, I say unto you, He ¢ Ver. 18,28; Acts i. 11—4 Chap. xii. 26 ; xvii. 24; 1 Thess. iv. 17. e Heb. ix. 8.—Chap. i. 17}; viii. 32—s Chap. 14s ΧΙ ΣΟ h Chap. x. 9.—!Chap. viii. 19. k Chap. xii. 45; Col. 1. 15; Heb. i. 2. 38; xvil. 21, 23. π Ch. v. 36; x. 38. 1Ver. 20; chap. x. m Chap. v. 19; vii. 16; viii. 28; xii. 49. © Matt. xxi.21; Mark xvi. 17; Luke x.17. whither I am going ye cannot come now, yet do not think that we shall be for ever separated. I am going to that state of glory where there is not only a place of supreme eminence for myself, but also places for all my disciples ;—various degrees of glory, suited to the various capacities and attainments of my followers. Our Lord alludes here to the temple, which was call- ed the house of God, in the precincts of which there were a great number of chambers, 1 Kings vi. 5; Ezra vill. 29; Jer. xxxv. 2, 4; xxxvi. 10. If—not—I would have told you.] If your places were not prepared in the kingdom of God, I would not have permitted you to have indulged a vain hope con- cerning future blessedness. Verse 3. And if I go] And when I shall have gone and prepared a place for you—opened the kingdom of an eternal glory for your reception, and for the recep- tion of all that shall die in the faith, Z will come again, after my resurrection, and give you the fullest assur- ances of this state of blessedness ; and confirm you in the faith, by my grace and the effusion of my Spirit. Dr. Lightfoot thinks, and with great probability too, that there is an allusion here to Num. x. 33: And the ark of the Lord went before them, to search out a rest- ing place for them. Verse 4. And whither I go ye know] I have told you this so often and so plainly that ye must certainly have comprehended what I have said. Verse 5. Lord, we know not] Thomas, perhaps, thought that our Lord only spoke of his going some distance from the place where he then was. Verse 6. I am the way] That leads to the Father: —the ταύτη that teaches the knowledge of God, and directs in the way :—the Lire that animates all those who seek and serve him, and which is to be enjoyed evernally at the end of the way. Christ is the way: 1. By his doctrine, chap. vi. 68. 2. By his example, 1 Pet. ii. 2d. 3. By his sacrifice, Heb. ix. 8,9. 4. By his Spirit, chap. xvi. 13. He is the, rrur#: 1. In opposition to all false reli- gions. 2. To the Mosaic law, which was only the 22 shadow, not the truth or substance, of the good things which were to come. And 3. In respect to all the promises of God, 2 Cor. i. 20. He is the tire, both in grace and glory; the life that not only saves from death, but destroys it. No man cometh unto the Father] By any other doc- trine, by any other merit, or by any other intercession than mine. Verse 7. If ye had known me, ye should have known my Father] Because I and the Father are one, chap. x. 30. Or, if ye had properly examined the intention and design of the law, ye would have been convinced that it referred to me; and that all that I have done and instituted was according to the design and intention of the Father, as expressed in that law. Verse 8. Show us the Father) As if he had said, We have seen and adored thee, and ow happiness will be complete if thou show us the Father. The demand of Philip was similar to that made by Moses, Exod. xxxiiil. 18. He wished to see the glory of God. In Peter, James, or John, this would have been inexcusa- ble ; but Philip had not seen the ¢ransfiguration on the mount. The Jewish history is full of the manifesta- tions which God made of himself, and especially when he gave the law. As Christ was introducing a new law, Philip wished to have an additional manifestation of God. Verse 9. He that hath seen me hath seen the Father] Could any creature say these words? Do they not evidently imply that Christ declared himself to his disciples to be the everlasting God? Verse 10. I am in the Father, and the Father in me 3] We are essentially one ; and those who have seen me have seen him who sent me. He doeth the works.| We are not only one in nature, but one also in operation. The works which I have done bear witness of the infinite perfection of my nature. Such miracles as I have wrought could only be per- formed by unlimited power. Verse 12. And greater works than these] The miracles which I have wrought could not have been 1 Christ promises to send the Pilko. that believeth on me, the works that Ax, Clymp. I do shall he do also; and greater works than these shall he do; be- cause I go unto my Father. 13 *And whatsoever ye shall ask in my name that will I do, that the Father may be glorified in the Son. 14 If ye shall ask any thing in my name, I will do 11. P Matt. vii. 7; xxi. 22; Mark xi. 24; Luke xi. 9; chap. xv. 7, 6; xvi. 23, 24; James i. 5; 1 John iii. 22; v. 14.——4 Ver. 21, 23; chap. xv. 10, 14; 1 John v. 3. CHAP. XIV. Holy Ghost to his disciples. A. M. 4033, A. D. 29. An. Olymp. ΟΠ. 1. 15 Ἵ «1 ye love me, keep my commandments. 16 And I will pray the Father, and τ he shall give you another Comforter, that he may abide with you for ever ; 17 Even *the Spirit of truth; * whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, “and shall be in you. * Chap. xv. ‘Chap. xv. 26; xvi. 7; Rom. viii. 15, 26. Ὁ} John 26; xvi. 13; 1 John iv. 6. 11 Cor. ii. 14. ii. 27. wrought but by the omnipotence of God; but that omnipotence can work greater. And those who be- lieve on my name shall, through my almighty power, be enabled to work greater miracles than those which T have ordinarily wrought. An impostor might seduce the people by false miracles; but he could not make his power and cunning pass to all those who were seduced by him: but 7 will give you this proof of the divinity of my mission and the truth of my doctrine. Perhaps the greater works refer to the immense multitudes that were brought to God by the ministry of the apostles. By the apostles was the doctrine of Christ spread far and wide; while Christ confined his ministry chiefly to the precincts of Judea. It is certainly the greatest miracle of Divine grace to convert the obstinate, wicked heart of man from sin to holiness. This was done in numberless cases by the disciples, who were endued with power from on high, while proclaiming remission of sins through faith in his blood. Some account for the greater works thus: 1. The very shadow of Peter healed the diseased, Acts νυ. 15. 2. Diseases were cured, and demons cast out, by ap- plying to the persons handkerchiefs and aprons that had before touched the body of Paul, Acts xix. 12. 3. By the word of Peter, Ananias and Sapphira were struck dead, Acts v.5,9,10. 4. Elymas the sorcerer was struck blind by the word of Paul, Acts xiii. 11. 5. Christ only preached in Judea, and in the language only of that country ; but the apostles preached through the most of the then known world, and in all the lan- guages of all countries. But let it be remarked that all this was done by the power of Christ; and I think it still more natural to attribute the greater works to the greater number of conversions made under the apostles’ ministry. The reason which our Lord gives for this is worthy of deep attention :— Because I go unto my Father.] Where I shall be an Intercessor for you, that— Verse 13. Whatsoever ye shall ask in my name] To enable you to perform these miracles, and to con- yert souls, may be granted you. JBesides, by going unto the Father, I shall receive the Holy Spirit, and send down his abundant influences into the hearts of those who believe. Verse 15. If ye love me, keep my commandments.] Do not be afflicted at the thought of my being separat- ed from you: the most solid proof ye can give of your attachment to and affection for me is to keep my com- 1 / he goes unto the Father, ver. 12. mandments. This I shall receive as a greater proof of your affection than your tears. Verse 16. 7] will pray the Father] After having made an atonement for the sin of the world, I will be- come the Mediator between God and man ; and through my mediation and intercession shall all the blessings of grace and glory be acquired. Another Comforter] The word xapakAnrog signifies not only a comforter, but also an advocate, a defender of a cause, a counsellor, patron, mediator. Christ is thus termed, 1 John ii. 1, where the common trans- lation renders the word advocate. Christ is thus called, because he is represented as transacting the concerns of our souls with God; and for this cause, he tells us, The Holy Spivit is thus called, because he transacts the cause of God and Christ with us, explains to us the nature and im- portance of the great atonement, shows the necessity of it, counsels us to receive it, instructs us how to lay hold on it, vendicates our claim to it, and makes inter- cessions in us with unutterable groanings. As Christ acted with his disciples while he sojourned with them, so the Holy Ghost acts with those who believe in his name. For ever} As the death and atonement of Christ will be necessary to man till the conclusion of the world, so the office of the Holy Spirit must be con- tinued among men till the end of time: therefore says Christ, he shall continue with you for ever, teaching, comforting, advising, defending, and interceding for you and for all my followers to the end of time. Verse 17. The Spirit of truth] The Spirit, or Holy Ghost, whose essential office is to manifest, vindicate, and apply the truth. The Gospel of Christ may be thus called, because it exposes falsity, removes error, and teaches the knowledge of the true God—shows the way to him, saves from vanity and illusive hopes, and establishes solid happiness in the souls of those who believe. The world cannot receive] By the world, St. John means those who are influenced only by the desire of the flesh, the desire of the eye, and the pride of life, 1 John ii. 16. Now these cannot receive the Spirit of the truth, because they see him not, have no spiritual discernment, attend to nothing but the dictates of their corrupt passions and affections, and will admit of no influence but what can be an object of ‘their senses. Hence all the deism and irreligion in the world. God, in the operation of his hands, and in the influences of 623 Ae that loves Christ will A. M. 4033. στὴ w Ξ enon 18 Ἵ1 will not leave you ¥ com An. Olymp. fortless : * I will come to you. 19 Yet a little while, and the world seeth me no more ; but ¥ ye see me: 5 because I live, ye shall live also. 20 At that day ye shall know that “1 am in my Father, and ye in me, and I in you. 21 >He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Vv Matt. xxviii. y Chap. xvi. 16. xvii. 21, 23, 26. 20.—w Or, orphans——* Ver. 3, 28. 2] Cor. xv. 20.—=Ver. 10; chap. x. 38; his Spirit, is found every where except in the pervert- ed passions of men. In these alone do men of corrupt minds seek him; here only he is not to be found; and therefore they become infidels and atheists. But ye know him] Ye have already received a measure of the truth, and ye believe in this Spirit. Probably our Lord refers to the knowledge which they should afterwards attain: in this sense the passage has been understood by the Vulgate, Nonnus, and two copies of the Jtala, which read, Ye sHaLu know him. For he dwelleth with you] Or, asthe Athiopic, Vul- gate, Nonnus, and six copies of the [tala read, he shall dwell with you, (see above ;) and this, it is very evident, is the meaning of the evangelist, who not unfrequently uses tne present for the future tense. It is certain the Holy Spirit was not yet given tothe disciples so as to dwell in them; this St. John himself assures us, chap. vii. 39. And it is evidently of that Spirit and its in- fluences, which was not given till the day of pentecost, that our Lord here speaks. Verse 18. I will not leave you comfortless] Lite- rally, orphans. The original word opdavoc, is by some derived from ορῴνος, obscure, dark, because, says Min- tert, an orphan (one deprived of father and mother) is ittle esteemed, neglected, and is obliged to wander about in obscurity and darkness. Others derive it from the Hebrew spn charaph, to strip or make bare, despou, because such a child is destitute of comfort, direction, and support, and is a prey to misery and disease, to sin and to death. The disciples of a particular teacher among the He- brews called him father; his scholars were called his children, and, on his death, were considered as orphans. Christ calls his disciples children, beloved children, chap. xiii. 33; and, now that he is about to be remoy- ed from them by death, he assures them that they shall not be left fatherless, or without a teacher; for in a little time he should come again, (rise from the dead,) and, after his ascension, they should be made partakers of that Spirit which would be their comforter, advo- cate, teacher, and guide for ever. Verse 19. Because I live] As surely as I shall rise from the dead, so shall ye. My resurrection shall be the proof and pledge of yours. And because I live a life of intercession for you at the right hand of God, 624 ST. JOHN. keep has commandments 22 °Judas saith unto him, not ΑΝ 1033 Iscariot, Lord, how is it that thou An. Olpange wilt manifest thyself unto us, and Se not unto the world? 23 Jesus answered and said unto him, ἃ If a man love me, he will keep my words ; and my Father will love him, “ and we will come unto him, and make our abode with him. 24 He that loveth me not, keepeth not my sayings: and ‘the word which ye hear is not mine, but the Father’s which sent me. 25 These things have I spoken unto > Ver. 15, 23; 1 John ii. 5; v. 3. © Luke vi. 16.—4 Ver. 15. 61 John ii. 24; Rev. iii. 20.— Ver. 10; chap. v. 19, 38; vil. 16; viii. 28; xii. 49. ye shall live a life of grace and peace here, and a life of glory hereafter. Verse 20. That Iam in my Father] After my re- surrection, ye shall be more fully convinced of this important truth, that I and the Father are one; for I will live in you by the energy of my Spirit, and ye shall live in me by faith, love, and obedience. Verse 21. He it is that loveth me] See on ver. 15. And will manifest myself to him.| All my faithful disciples shall see me after my resurrection ; and I will manifest my power and goodness to all those who be- lieve in and obey me, even to the end of the world. Verse 22. Judas] The same as Thaddeus and Lebbeus, the brother of James, and author of what is called the epistle of Jude. How is it] Or, how can it be—rt yeyovev, what is to happen 2—on what account is it? Judas, who was probably thinking that the kingdom of Christ should extend over all the earth, wonders how this can be, and yet Christ manifest himself only to his disciples and not to the world, ver. 19. To this our Lord, in amore express manner than he had done before answers :— Verse 23. Ifa man] Not only my present dis- ciples, but all those who shall believe on me through their word, or that of their successors : Love me] Receive me as his Saviour, and get the love of God shed abroad in his heart by the Holy Ghost : He will keep my words] Observe all my sayings, and have his affections and conduct regulated by my Spirit and doctrine : My Father will love him] Call him his child ; sup- port, defend, and preserve him as such. And we will come unto him] God the Father, through his Son, will continue to pour out his choicest blessings upon his head and upon his heart : And make our abode with him.| Will make his heart our temple, where God, the Father, Son, and Spirit shall rest, receive homage, and dwell to eternity. Thus will I manifest myself to the believing, loving, obedi- ent disciple, and not to the world, who will not receive the Spirit of the truth. Verse 24. He that loveth me not, &c.| Hence we learn that the man who is not obedient to the testi- monies of Christ does not Jove him ; and the Spirit of 1 Christ comforts his disciples ae YoU; sere You. = πες 26 But % the Comforter, which is the Holy Ghost, whom the Father will send in my name, “he shall teach you all things, and bring all things to your remembrance, whatso- ever I have said unto you. 27 Ἵ ‘Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. * Let not your heart be troubled, neither let it be afraid. 28 Ye have heard how ΕΠ said unto you, I go away, and come again unto you. If ye being yet present with & Ver. 16; Luke xxiv.49; chap. xv. 26; xvi. 7——)Chap. ii. 22; xii. 16; xvi. 13; 1 John ii. 20, 27.——i Phil. iv. 7; Col. iii. 15.——* Ver. 1. this truth has said, He who loves not the Lord Jesus Christ, let him be accursed, 1 Cor. xvi. 22. Verse 26. He shall teach you all things] If in the things which I have already spoken to you, there ap- pear to you any obscurity, the Holy Spirit, the Advo- cate, Counsellor, and Instrueter, will take away all your doubts, free you from all embarrassment, and give you a perfect understanding in all things: and this Spirit ye shall shortly receive. And bring all things to your remembrance] Here Christ promises them that inspiration of the Holy Spi- rit which enabled them not only to give a ¢rue history of his life and death, but also gave them the most per- fect recollection of all the words which he had spoken to them, so that they have been able to transmit to posterity the identical words which Jesus uttered in his sermons, and in his different discourses with them, the Jews, and others. Verse 27. Peace I leave with you] The Jewish form of salutation and benediction. A wish of peace among them is thus to be understood: May you pros- per in body and soul, and enjoy every earthly and heavenly good! For the meaning of this word, see Matt. v. 9. My peace I give unto you] Such tranquillity of soul, such uninterrupted happiness of mind, such everlasting friendship with God as I enjoy, may ye all enjoy! And such blessedness I bequeath unto you: it is my last, my best, my dying legacy. Not as the world giveth} Notas the Jews, in empty wishes : not as the people of the world, in empty com- pliments. Their salutations and benedictions are gene- rally matters of custom and polite ceremony, given without desire or design; but I mean what I say; what I wish you, that I will give you. To his fol- lowers Jesus gives peace, procures it, preserves it, and establishes it. He is the author, prince, promoter, and keeper of peace. Neither let it be afraid.] Myée δειλιατω, Let not your heart shrink back through fear of any approaching evil. This is the proper meaning of the word. In a few hours ye will be most powerfully assaulted; but stand CHAP. XIV. τη. prospect of his death loved me, ye would rejoice, because 4, M- 4033 I said, ™I go unto the Father: for Ae Oa. "my Father is greater than I. — 29 And ° now I have told you before it come to pass, that when it is come to pass ye might believe. 30 Hereafter I will not talk much with you: ? for the prince of this world cometh, and hath nothing in me. 31 But that the world may know that I love the Father; and ‘as the Father gave me com- mandment, even so I do. Arise, let us go hence. 1 Ver. 3,18 — Ver. 12; chap. xvi. 16; xx. 17.—*" See ch. v. 18; x. 30; Phil. ii. 6. © Chap. xiii. 19; xvi. 4.——P Chay. xii. 31; xvi. 11——7 Chap. x. 18; Phil. ii. 8; Heb. v. 8. will result in your comfort and salvation, and in the redemption of a lost world. Verse 28. I go away] To the Father by my death. And come again unto you.] By my resurrection. Ye would rejoice) Because, as the Messiah, I am going to receive a kingdom, and power, and glory, for ever. Therefore as my friends ye should rejoice in my elevation, though for a while it may put you to the pain of being separated from me: besides, ] am going that I may send you the Holy Spirit, which shall fill you with the fulness of God: on your own account, therefore, ye should have rejoiced and not mourned. My Father is greater than 1.1} In ver. 24, Christ tells his disciples that the Father had sent him: i. e. in his quality of Messiah, he was sent by the Father to instruct, and to save mankind. Now, as the sender is greater than the sent, chap. xiii. 16, 50 in this sense is the Father greater than the Son; and in this sense was the passage understood by Origen, Jerome, Nova- tian, and Vigilius, who read the text thus: The Father, ὁ πεμψας, who sent me, is greater than I. It certainly requires very little argument, and no sophistry, to re- concile this saying with the most orthodox notion of the Godhead of Christ; as he is repeatedly speaking of his Divine and of his human nature. Of the former he says, I and the Father are one, chap. x. 30; and. of the /at/er he states, with the same truth, The Father is greater than I. Verse 29. I have told you before it come to pass} Lest my death should be a stumbling-block to you, I have spoken of it beforehand, and showed you the ne cessity of it, that when it happens ye may believe, that as I could predict it so clearly, and so circumstantially, so all the good which I have promised shall be the re sult may be confidently expected by you ; and that you. sorrow, if not entirely removed, may at least be much mitigated. Verse 30. The prince of this world] Tovrov, of this, is omitted by ABDEGHKLMS, Mt. BH, one hundred others; both the Syriac, later Persic, all the Arabie, and several of the primitive fathers. I rather think the omission of the pronoun makes the sense more firm :—the evil will only fall upon me; and this evil| general ; for, had he said Tu1s world, the words might Vou. I Gee} 625 The similitude of the have been restrained to the Jewish state, or to the Roman government. But who is the person called here the prince of the world? 1. Mr. Wakefield thinks that Christ speaks here of himself, as he does in chap. xii. 31, (see the note there,) and translates this verse and the following thus: For the ruler of this world is coming ; and I have nothing now to do, but to convince the world that I love the Father, and do as he commanded me. On which he observes that our Lord speaks of what he shall be, when he comes again, and not of what he then was : compare ver. 18; chap. xvi. 16; xvii. 2; Matt. xxvii. 18; Phil. ii. 9. And how often does he speak of himself, as the Son of man, in the third person! See his vindication of this translation in the third vol. of his New Testament. 2. Others think that our Lord refers to the Roman government, the ruler of the world, who, by its deputy, Pilate, was going to judge him, but who should find vothing, (εύρησει οὐδεν, which is the reading found in some excellent MSS. and versions, and is followed by almost all the primitive fathers,) as a just cause of death in him—nothing in the whole of his conduct which was in the Jeast reprehensible ; and this indeed Pilate witnessed in the most solemn manner. See chap. xviii. $8; xix. 4, 12; see also Luke xxiii. 4, &c., and Matt. xxvii. 24. 3. But the most general opinion is that Satan is meant, who is called the prince of the power of the air, Sas JORG vine and its branches Eph. ii. 2; and who is supposed to be the same that is called the god of this world, 2 Cor. iv. 4; and who at his last and most desperate trial, the agony in the garden, should be convinced that there was nolhing of his nature in Christ, nothing that would coincide with his solicitations, and that he should find himself com- pletely foiled in all his attacks, and plainly foresee the impending ruin of his kingdom. It is very difficult to ascertain the real meaning here: of the different opi- nions proposed above, the reader must take that which he deems the most likely. Verse 31. Arise, let us go hence.] Calmet supposes that Christ, having rendered thanks to God, and sung the usual hymn, Matt. xxvi. 50; Mark xiv. 26; rose from the table, left the city, and went towards the garden of Olives, or garden of Gethsemane, on the road to which, a part of the following discourse was delivered. It was now about midnight, and the moon was almost full, it being the 14th day of her age, about the time in which the Jewish passover was to be slain. Tue reader should carefully note the conduct of our Lord. He goes to die as a sacririce, out of love to mankind, in obedience to the Divine will, and with un- shaken courage. All our actions should be formed on this plan. They should have the Jove of God and man for their principle and motive ; his glory for their end; and his will for their rule. He who lives and acts thus shall live for ever. Amen CHAPTER XV. The union of Jesus Christ with his followers, represented by the parable of a vine and its branches, 1-11. He exhorts them to mutual love, 12. 13-15. the Jews in rejecting Christ, 22-25. Comforter of the disciples, 26, 27. ack AM the “true vine, and my Ses Father is the husbandman. 2 » Every branch in me that beareth Calls them his friends, and promises to lay down his life for them, Appoints them their work, and promises them success in it, 16. mutual love, 17, and foretells the opposition they would meet with from the world, 18-21. Renews the exhortation to The sin of The Holy Spirit is promised as a witness for Christ, and the not fruit he taketh away: and every 4, M: 4033. branch that beareth fruit, he purgeth Ἀπὸ Ola it, that it may bring forth more fruit. - aGen. xlix. 11; Deut. xxxii. 32; Isa. v. 1,2; Jer. ii. 21. > Matt. xv. 13; Isa. i. 25; Eph. v. 9, 26. NOTES ON CHAP. XV. Verse 1. I am the true vine] Perhaps the vines which they met with, on their road from Bethany to Gethsemane, might have given rise to this discourse. Some of the disciples were probably making remarks on the different kinds of them, and our Lord took the opportunity of improving the conversation, according to his usual manner, to the instruction of their souls. He might here term himself the true vine, or vine of he right sort, in opposition to the wid and barren vine. Some MSS. and several of the fathers read the verse thus: J am the true vine, ye are the branches, and my Father is the husbandman. Some think that, as this discourse followed the celebration of the Eucharist, our Lord took occasion from the fruit of the vine, used in that ordinance, to introduce this similitude. Verse 2. Every branch in me] I stand in the same 626 relation to my followers, and they to me, as the vine to the branches, and the branches to the vine. He taketh away] As the vine-dresser will remove every unfruitful branch from the vine, so will my Fa- ther remove every unfruitful member from my mystical body—such as Judas, the unbelieving Jews, the apos- tatizing disciples, and all false and merely nominal Christians, who are attached to the vine by faith in the word and Divine mission of Christ, while they live not in his life and Spirit, and bring forth no fruit to the glory of God; and also every branch which has been in him by true faith—such as have given way to iniquity, and made shipwreck of their faith and of their good conscience : all these he taketh away. He purgeth it) He pruneth. The branch which bears not fruit, the husbandman αἰρεὶ αὐτο, taketh rv away ; but the branch that beareth fruit, καϑαίρει αὐτο, C SF yp The same similitude A. M. 4033, 8. ὁ Now ye are clean through the An, Oly. word which I have spoken unto 4 ‘Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. 5 I am the vine, ye are the branches: he €Chap. xiii. 10; xvii. 17; Eph. v. 26; 1 Peter i. 22—4Col. i. 23; 1 John ii. 6. he taketh away From it, i. e. he prunes away excres- cences, and removes every thing that might hinder its increasing fruitfulness. The verb καϑαίρω, from xara, intens. and αἰρω, I take away, signifies ordinarily to cleanse, purge, purify, but is certainly to be taken in the sense of pruning, or culling off, in this text, as the verb purgare is used by Horace, Epist. lib. i. ep. vii. v. 51. Cultello proprios purgantem leniter ungues. “ Composedly parinG his own nails with a penknife.” He who brings forth fruit to God’s glory, according to his light and power, will have the hinderances taken away from his heart; for his very thoughts shall be cleansed by the inspiration of the Holy Ghost. Verse 3. Now ye are clean] Καϑαροι ἐστε, Ye are pruned. As our Lord has not changed the metaphor, tt would be wrong to change the expression. Through the word] Aca τὸν λογον, Through that word—that doctrine of holiness which T have inces- santly preached unto you, and which ye have received. Perhaps our Lord more immediately refers here to the words which he had spoken concerning Judas, chap. xiii. 21-30, in consequence of which Judas went out and finished his bargain with the chief priests: he being gone off, the body of the apostles was purified; and thus he might say, Now ye are clean through the word which I have spoken unto you. Verse 4. Abide in me] Hold fast faith and a good conscience ; and let no trials turn you aside from the truth. And I will abide in you—ye shall receive every help and influence from me that your souls can require, in order to preserve and save them to eternal life. These two things are absolutely necessary to our salvation: 1. That we continue closely united to Christ by faith and love, and live in and to him. 2. That we continually receive from him the power to do good; for as the branch, however good in itself, can- not bear fruit from itself, through its own juice, which it has already derived from the tree, and can be no longer supported than it continues in union with the parent stock, neither can ye, unless ye abide in me. As the branch partakes of the nature of the tree, is nourished by its juice, and lives by its life, so ye must be made partakers of my Divine nature, be wise in my wisdom, powerful in my might, and pure through my holiness. Verse 5. Without me ye can do nothing.) Xupic ἐμοῦ ov δυνασϑε ποιεῖν ovdev—Separated from me, ye can ἃ: nothing at all. God can do without man, but 1 CHAP. XV. continued and explained. ; , δά! ee that abideth in me, and I in him, Αἰ δ 40% the same bringeth forth much An. er P coll. 6 fruit: for without me ye can do nothing. 6 Ifaman abide not in me, 5 he 1s cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. © Hos. xiv. 8; Phil. i. 11; iv. 13—— Or, severed from me, Acts iv. 12.——* Matt. iii. 10; vii. 19. man cannot do without God. Following the metaphor of our Lord, it would be just as possible to do any good without him, as for a branch to live, thrive, and bring forth fruit, while cut off from that tree from which it not only derives its juices, but its very existence also. Nearly similar to this saying of our Lord, is that of Creeshna (the incarnate God of the Hindoos) to his disciple Arjoon: “ God is the gift of charity ; God is the offering: God it the fire of the altar; by God the sacrifice is performed; and God is to be obtained by him who maketh God alone the object of his works.” And again: “Iam the sacrifice ; I am the worship ; I am the spices; I am the invocation; Iam the fire ; and I am the victim. Iam the Father and Mother of this world, and the Preserver. I am the Holy One, worthy to be known; the mystic figure OM; (see on chap. i. 14;) I am the journey of the good; the Comforter; the Creator; the Witness ; the resting-place ; the asylum, and the Friend. Iam the place of all things; and the inexhaustible seed of nature; I am sunshine, and I am rain; I now draw in, and now let forth.” See Bhagvat, Geeta, pp. 54 and 89. Could such sentiments as these ever come from any other source than Divine revelation? There is a saying in Theophilus very similar to one of those above : Θεὸς ov χωρειται, αλλα αὐτὸς ἐστι τόπος τῶν ὁλων.----Ἕ(ἰοα is not comprehended, but he is the place of all things. Verse 6. If a man abide not in me] Our Lord in the plainest manner intimates that a person may as truly be united to him as the branch is to the tree that produces it, and yet be afterwards cut off and cast into the fire ; because he has not brought forth fruit to the glory of his God. No man can cut off a branch from a tree to which that branch was never united: it is absurd, and contrary to the letter and spirit of the metaphor, to talk of being seemingly in Christ—because this means nothing. If there was only a seemin, union, there could be only a seeming excision: so the matter is just where it began; nothing is done on either side, and nothing said to any purpose. He is cast forth] Observe, that person who abides not in Christ, in a believing, loving, obedient spirit, 15 —1. Cut off from Jesus, having no longer any right or title to him or to his salvation. 2. He is withered- deprived of all the influences of God’s grace and Spirit ; loses all his heavenly unetion ; becomes indit- ferent, cold, and dead to every holy and spiritual word and work. 3. He is gathered—becomes (through the judgment of God) again united with backsliders 627 The incomparable A.M. 4033. 7 If ye abide in me, and my words Gia: abide in you, ἢ ye shall ask what ye will, and it shall be done unto you. 8 ‘Herein is my Father glorified, that ye bear much fruit ; * so shall ye be my disciples. 9 As the Father hath loved me, so have I loved you: continue ye in my love. 10 1 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love. ST. JOHN. love of Chiast 11 These things have 1 spoken 4,™. 4033. unto you, that my joy might re- An, oe: main in you, and ™ that your joy ἜΣ might be full 12 Ἵ * This is my commandment, That ye love one another, as I have loved you. 13 ° Greater love hath no man than this, that a man lay down his life for his friends. 14 » Ye are my friends, if ye do whatsoever IT command you. h Ver. 16; chap. xiv. 13, 14; xvi. 23-——i Matt. v. 16; Phil. ie 11.— Chap. vill. 31; xiii. 35——! Chap. xiv. 15, 21, 23. m Chap. xvi. 24; xvii. 13; 1 Johni. 4. n Chap. xiii. 34; 1 Thess. iv. 9; 1 Peter iv.8; 1 John iii. 11; iy. 21. © Chap. x. 11, 15; Rom. ν. 7, 8; Eph. Sones 1 John 111. 16——P Chap. xiv. 15, 23 ; see Matt, xii. 50. like himself, and other workers of iniquity; and, being abandoned to his own heart and Satan, he is, 4. Cast into the fire—separated from God’s people, from God himself, and from the glory of his power. And, 5. He is burned—is eternally tormented with the devil and his angels, and with all those who have lived and died in their iniquity. Reader! pray God that this may never be thy portion. Verse 7. If ye abide in me, &c.] “ Those,” says Creeshna, “ whose understandings are in him, (God,) whose souls are in him, whose confidence is in him, whose asylum is in him, are by the inspired wisdom purified from all their offences, and go from whence they shall never return.” Geeta, p. 59. Observe, in order to have influence with God, we must—1. Be united to Christ—if ye abide in me. 2. That in order to be preserved in this union, we must have our lives regulated by the doctrine of Christ— and my words abide in you. 3. That to profit by this union and doctrine, we must pray—ye shall ask. 4. That every heavenly blessing shali be given to those who continue in this union, with a loving, obe- dient, praying spirit :—vye shall ask what ye will, &c. Verse 8. Herein is my Father glorified] Or, honoured. It is the honour of the husbandman to have good, strong, vigorous vines, plentifully laden with fruit : so it is the honour of God to have strong, vigorous, holy children, entirely freed from sin, and perfectly filled with his love. Verse 10. If ye keep my commandments, &c.] Hence we learn that it is impossible to retain a sense of God's pardoning love, without continuing in the obedience of faith. Verse 11. That my joy may remain in you] That the joy which I now feel, on account of your steady, affectionate attachment to me, may be lasting, I give you both warnings and directions, that ye may abide in the faith. That your joy might be full.] Or, complete— πληρωϑῃ, filled wp: a metaphor taken from a vessel, into which water or any other thing is poured, till it is full to the brim. The religion of Christ expels ail masery from the hearts of those who receive it in its fulness. It was to drive wretchedness out of the world that Jesus came into it. Bishop Pearce, by joining ev ἐμοὶ to yapa, and not to μείνῃ, translates the verse thus: These things have 628 I spoken, that my joy in you may remain—which is according to the meaning given to the first clause. Verse 12. That ye love one another] See on chap. xiii. 34. So deeply was this commandment engraven on the heart of this evangelist that St. Jerome says, lib. iii. ο. 6, Com. ad Galat., that in his extreme old age, when he used to be carried to the public assem- blies of the believers, his constant saying was, Lviéle children, love one another. His disciples, wearied at last with the constant repetition of the same words, asked him, Why he constantly said the same thing ? “Because (said he) it is the commandment of the Lord, and the observation of it alone is sufficient.” Quia preceptum Domini est, et, si solum jie, cufficit. Verse 13. That a man lay down his life for ‘is friends.| No man can earry his love for his friena farther than this: for, when he gives up his life, he gives up all that he has. This proof of my love for you I shal] give in a few hours; and the doctrine which I recommend to you 1 am just going to exem- plify myself. There are several remarkable cases, in heathen antiquity, where one friend offered his life for another. The two following will not stand dis- honourably even in the book of God; because every thing Zoving and pure, in heathen, Jew, or Christian, must come from the God of love and purity. When Cyrus had made war on the king of Armenia, and had taken him, his wife, and children, with Tigranes his son, and his wife, prisoners; treating with the old king concerning his ransom, he said, How much money wilt thou give me to have thy wife again? All that I have, replied the king. And how much wilt thou advance to enjoy thy children again? All that I can produce, answered the king. By reckoning thus, said Cyrus, you prize these at twice as much as you possess. Then, turning to Tigranes, he said, How much wilt thou give as a ransom, that thou mayest have thy wife? (Now Tigranes had been but lately married, καὶ ὑπερφιλων τὴν γυναίκα, and loved his wife exceedingly.) He answered, I will indeed, O Cyrus, καὶ τῆς ψυχης πριαιμην, ransom her even with MY LIFE, that she may be no longer in thraldom. See ΧΈΝΟΡΗ. Cyrop. lib. iii. 6. 2. The second example, which is too long to be in- serted, is that affecting account of the friendship of Nisus and Euryalus, given by Vorgil, in the ninth book of the ASneis. These two friends, leagued to- 1 The command of Christ A.M. 4033.15 Henceforth I call you not ser- An, Olymp. vants ; for the servant knoweth not what his Lord doeth: but I have called you friends; 4 for all things that I have neard of my Father, I have made known unto you. 16 *Ye have not chosen me, but I have chosen you, and * ordained you, that ye should 4 See Gen. xviti. 17; chap. xvii. 26; Acts xx. 27—— Chap. vi. 70; xiii. 18; 1 John iv. 10, 19. gether, had slain many of the Rutulians in a night attack : at last Huryalus was taken prisoner. Nisus, concealed in a thicket, slew several of the enemy’s chiefs with his javelins: Volscens, their general, not seeing the hand by which his officers were slain, determines to wreak his vengeance upon his prisoner. Nisus, seeing his friend about to be transfixed with the sword, rushing out of the wood where he lay hidden, suddenly cries :— Με! me! adsum qui rect! in ME convertite ferrum, O Rutuli! mea fraus omnis :—nihil 1ste—nec ausus, Nec potuit—Cealum hoc, et conscia sidera testor! Tantum infelicem NIMIUM DILEXIT AMICUM. fin. lib. ix. 1. 427, ἄς. “Me! me! he cried, turn all your swords alone On me !—the fact confess’d, the fault my own. He neither could, nor durst, the guiltless youth ; Ye moon and stars, bear witness to the truth! His only crime (if friendship can offend) Is too much love to his unhappy friend.” Drypen. Those who understand the beautiful original will at once perceive that the earnestness, confusion, disorder, impatience, and burning love of the FRIEND, are poorly imitated in the above tame translation. The friendship of David and Jonathan is well known: the latter cheerfully gave up his crown to his friend, though himself was every way worthy to wear it. But when all these instances of rare friendship and affec- tion are seen, read, and admired, let the affected reader turn his astonished eyes to Jesus, pouring out his blood, not for his friends, but for his ἘΝΈΜΙΕΒ ; and, in the agonies of death, making supplication for his mur- derers, with, Father, forgive them, for they know not what they do !—and then let him help exclaiming, if he can, “Ὁ Lamb of God, was ever pain, Was ever Love like THINE!” Verse 15. Henceforth I call you not servants] Which he at least indirectly had done, chap. xiii. 16; Matt. x. 24, 25; Luke xvii. 10. Ihave called you friends} I have admitted you into a state of the most intimate fellowship with my- self; and have made known unto you whatsoever I have heard from the Father, which, in your present circumstances, it was necessary for you to be in- structed in. Verse 16. Ye have not chosen me] Ye have not elected me as your Teacher: I have called you to be my disciples ; witnesses and depositories of the truth. 1 CHAP. XV. to love one another go and bring forth fruit, and that 4,™, 133. your fruitshould remain: that * what- ay soever ye shall ask of the Father in ss my name, he may give it you. 17 “These things I command you, that ye love one another. 18 Ἵ ‘If the world hate you, ye know that it hated me before it hated you. *Matt. xxviii. 19; Mark xvi. 15; Col. 1. 6. ‘Ver.7; chap. xiv. 13. 4 Ver. 12. ¥ 1 John iii. 1, 13. It was customary among the Jews for every person to choose his own teacher. And ordained you] Rather, I have appointed you: the word is εϑηκα, I have pur or placed you, i. 6. in the vine. Theodorus Mopsuensis, as quoted by Wetstein, ob- serves that εϑηκα is here used for edurevca; (I have planted ;) “and, in saying this, our Lord still makes use of the metaphor of the vine; as if he had said: I have not only planted you, but I have given you the greatest benefits, causing your branches to extend every where through the habitable world.” The first ministers of the Gospel were the choice of Jesus Christ; no wonder, then, that they were so successful. Those whom men have since sent, with- out the appointment of God, have done no good. The choice should still continue with God, who, knowing the heart, knows best who is most proper for the Gos- pel ministry. To be a genuine preacher of the Gospel, a man must—l. Be chosen of God to the work. 2. He must be placed in the true vine—united to Christ by faith. 3. He must not think to lead an idle life, but labour. 4. He must not wait till work be brought to him, but he must go and seek it. 5. He must labour so as to bring forth fruit, i. e. to get souls converted to the Lord. 6. He must refer all his fruit to God, who gave him the power to labour, and blessed him in his work. 7. He must take care to water what he has planted, that his fruit may remain—that the souls whom he has gathered in be not scattered from the flock. 8. He must continue instant in prayer, that his labours may be accompanied with the presence and blessing of God—Whatsoever ye shall asx. 9. He must consider Jesus Christ as the great Mediator be- tween God and man, proclaim his salvation, and pray in his name.—Whatsoever ye shall ask of the Father in my name, ἄς. See Quesnel. Verse 18. If the world hate you} As the follow- ers of Christ were to be exposed to the hatred of the world, it was no small consolation to them to know that that hatred would be only in proportion to their faith and holiness; and that, consequently, instead of being troubled at the prospect of persecution, they should rejoice, because that should always be a proof to them that they were in the very path in which Je- sus himself had trod: Dr. Lardner thinks that zpwrov is a substantive, or at least an adjective used substan- tively, and this clause of the text should be translated thus: If the world hate you, know that it hated me, your cuir. It is no wonder that the world should 629 Ihe sin of the Jews AM 6088. 19 “If ye were of the world, the An. Olymp. world would love his own: but 20 xb t of the world, but ecause ye are no v ; I have chosen you out of the world, therefore the world hateth you. 20 Remember the word that I said unto you, y The servant is not greater than his lord. If they have persecuted me, they will also per- secute you: “if they have kept my saying, they will keep yours also. 21 But *all these things will they do unto you for my name’s sake, because they know not him that sent me. 22 >If I had not come and spoken unto them, they had not had sin: ὃ but now they have no “cloke for their sin. W1 John iv. 5. * Chap. xvii. 14. y Matt. x. 24; Lukevi. 40; chap. xiii. 16. 2 Ezek. iii. 7. a Matt. x.22; xxiv. 9; chap. xvi. 3. Chap. ix. 41. ς Rom. i. 20; James iv. 17. 4 Or, excuse. 61 John ii. 23——1 Chap. 111. 2; vii. 31; ix. 32. ST. JOHN. in rejecting Christ. 23 ° He that hateth me hateth Αι ΝΜ, 4033. my Father also. An. Olymp. 24 If I had not done among ee them ‘the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. 25 But this cometh to pass, that the word might be fulfilled that is written in their law, & They hated me without a cause. 26 Ἵ »*But when the Conforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, ‘he shall testify of me : 27 And * ye also shall bear witness, because ‘ye have been with me from the beginning. & Psa. xxxv. 19; lxix. 4 Luke xxiv. 49; chap. xiv. 17, 26; xvi. 7, 13; Acts ii. 33.——il John v. 6——k Luke xxiv. 48; Acts i. 8,21, 22; ii.32; iii. 15; iv. 20,33; v.32; x.39; xill.31; 1 Peter v. 1; 2 Peter i. 16— Luke i.2; 1 John i. 1, 2. hate you, when it hated me, your Lord and Master, whose lips were without guile, and whose conduct was irreproachable. See the doctor’s vindication of this translation, Works, vol. i. p. 306. Verse 19. Ye are not of the world—therefore, &c.] Q. this very account, because ye do not join in fellow- ship with those who know not God, therefore they hate you. How true is that saying— “ The laws of Christ condemn a vicious world, And goad it to revenge !” GampBo_p. Verse 20. If they have kept my saying] Or, doc- trine. Whosoever acknowledges me for the Christ will acknowledge you for my ministers. Some translate the passage thus: Jf they have WATCHED my sayings, 1. e. with an intent to accuse me for something which I have said, they will warcu yours also: therefore be on your guard. Taparnpeww has this sense, as we have had occasion to observe befure ; and perhaps τηρεῖν has the same sense here, as it is much more agreeable to the context. Verse 21. Because they know not him that sent me.| ‘This is the foundation of all religious persecu- tion: those who are guilty of it, whether in Church or state, know nothing about God. If God folerates a worship which professes to have him for its object, and which does not disturb the quiet or peace of soci- ety, no man has the smallest right to meddle with it; and he that does fights against God. His letting it pass is at least a tacit command that all should treat it as he has done. Verse 22. But now they have no cloke for their si.) They are without excuse. See the margin, and see the note on chap. ix. 41. Christ had done such works as demonstrated him to be the Messiah—yet they rejected him: here lay their sin; and this sin, and the punishment to which it exposed them, still remain ; for they still continue to reject the Lord that bought them. 630 Verse 25. Written in their law] See on chap x. 34. These words are taken from Psa. lxix. 4. This psalm is applied to Christ, chap. 11. 17; xix. 28; to the vengeance of God against Judea, Acts i. 20. The psalm seems entirely prophetic of Christ. His deep abasement is referred to, ver. 2-5; his prayer for hia disciples and followers, ver. 6 ; that for himself, in the garden of Gethsemane, ver. 15-19; his crucifixion, ver. 20-22 ; the vengeance of God against the Jews, from ver. 23, to ver. 29; the glorious manner in which he gets out of all his sufferings, ver. 30; the aboli- tion of the Mosaic rites and ceremonies, ver. 31, com- pared with Isa. Ixvi. 3; and, finally, the establishment of the Gospel through the whole world, in the 33d and following verses. The reader will do well to con- sult the psalm before he proceeds. Verse 26. But when the Comforter is come] See on chap. xiv. 16. Verses 26, 27. He shall testify—and ye also shall bear witness] He shall bear his testimony in your souls, and ye shall bear this testimony to the world. And so they did, by their miracles, their preaching, their writings, their lives, and by their deaths. Our Lord appears to reason thus: In every respect the unbelief of the Jews is inexcusable. They believe not my doctrine, notwithstanding its purity and holi- ness. They believe not in the Father who sent me, notwithstanding I have confirmed my mission by the most astonishing miracles. One thing only remains now to be done, i. e. to send them the Holy Spirit, to convince them of sin, righteousness, and judgment , and this he shall do, not only by his influence upon their hearts, but also by your words: and when they shall have resisted this Spirit, then the cup of their iniquity shall be filled up, and wrath shall come upon them to the uttermost. Boer in what sense can it be said that Christ wrought more miracles than any other had done, ver. 24 ἴ- 1 Christ foretells the for Elijah and Elisha raised the dead ; cured diseases ; and made fire to come down from heaven. Did Christ do greater miracles than Moses did in Egypt—at the Red Sea—at the rock of Horeb, and at the rock of Kadesh? Did Christ do greater miracles than Jo- shua did, in the destruction of Jericho—in the passage of Jordan—in causing the sun and moon to stand still? To all this it may be answered, Christ’s miracles were greater: 1. As to their number. 2. As to their uti- lity—they were wrought to comfort the distressed, and to save the lost. 3. Christ wrought all his mira- cles by his own power alone ; and they wrought theirs through his power only. 4. Christ wrought his nu- merous miracles in the space of three or four years, and in the presence of the same people; and the others were wrought from time to time in different centuries. Some critics have confined the whole of this chap- ter to the apostles of our Lord, and the work of pro- pagating Christianity to which they had been called. The whole comment of Rosenmiiller on this chapter proceeds on this plan; and at once shows how nuga- CHAP. XVI. persecutions of his disciples tory it is. What Jearned labour has there been in the world, to banish the spirit of Christianity from the earth, while the Je/ter was professed to be scrupulously regarded! 1. The spiritual union spoken of by Christ is not merely necessary for his primitive disciples, but also for all who would be Christians on earth, and beatified spirits in heaven. 2. The brotherly love here inculeated is the duty and interest of every Christian soul on the face of the earth. 3. The necessity of adorning the Christian profession, by bringing forth corresponding fruits, is the duty of all who name the name of the Lord Jesus. 4. The appointment to, and preparation for, the work of the sacred ministry, must ever be primarily with Christ: for those who have no higher authority than that which they derive from man are never likely to be useful in Christianizing the world. 5. The persecution to which the apostles were exposed has been the common lot of Christians from the foundation of Christianity. 6. The conso- lations and influences of Christ’s Spirit have not been the exclusive privileges of the apostles; they are the birthright of all the sons and daughters of God CHAPTER XVI. Christ warns his disciples, and foretells the persecutions they should receive from the Jews, 1--4. his death, and promises them the Comforter, 5-7. world. 8-11. death and resurrection, at which his disciples are puzzled,,16—-18. Shows himself to be the Mediator between God and man, and that all prayers The disciples clearly comprehend his meaning, and express their He again foretells their persecution, and promises them his peace and sup- by a similitude, 19-22. must be put up in bis name, 23-28. strong faith in him, 29, 30. port, 31-33. A.M. 4033. ” & gic ab’sa” «THESE things have I spoken Spor dee unto you, that ye *should not 2 » They shall put you out of the synagogues : yea, the time cometh, 5 that whosoever killeth a Matt. x1. 6; xxiv. 10; xxvi. 31. + Chap. ix. 22, 34; xii. 42. © Acts vili. 1; ix. 1; xxvi. 9, 10, 11. NOTES ON CHAP. XVI. Verse 1. These things have I spoken] Particularly what is mentioned in the two last chapters. Be offended.) Ἵνα un σκανδαλισθητε, That ye should nol be stumbled. May not fall away from the faith, nor receive any injury to your souls, as that man does to his body who stuméles, or falls over a stone, or block, in the way which he has not discovered. Verse 2. They shall put you out of the synagogues] They will excommunicate you, and consider you as execrable, and utterly unworthy to hold any commerce with God by religion ; or with man by civil fellowship. See on chap. ix. 22. In these excommunications they were spoiled of all their substance, see Ezra x. 8, and see also Heb. x. 34, and deprived of their character, their influence, and every necessary of life. Though the Jewish people had the most humane laws, yet they were a most vindictive and cruel people. That whosoever killeth you, &c.] This Paul found ; 1 His peculiar influences on the souls of the disciples, 12-15. Foretells Points out his operations among the Jews, and in the Speaks figuratively of his He explains and illustrates the whole you, will think that he doeth God a is service. unto you, because they have not known the Father, nor me. 4 Chapter xv. 21; Romans x. 2; 1 Corinthians ii. 8; 1 Timothy i. 13. for more than forty Jews bound themselves under a curse that they would neither eat nor drink till they had killed Aim, Acts xxiii. 12, 13; and agreeably to this, it is said, in that Tract of the Talmud which is entitled Bammidbar, R. xxi.ad. Num. xxv. 13: “ He who sheds the blood of the ungodly, is equal to him who brings an offering to God.” What the Zealots did is notorious in history. They butchered any per- son, in cold blood, who, they pretended to believe, was an enemy to God, to the law, or to Moses ; and thought they were fulfilling the will of God by these human sacrifices. We had the same kind of sacrifices here in the time of our Popish Queen Mary. May God ever save our state from the Stuarts ! ‘ Verse 3. Because they have not known the Father} See on chap. xv. 25. Ignorance of the benevolence of GOD, and of the philanthropy of CHRIST, is the grand fountain whence all religious persecution and intolerance proceed. 631 Christ comforts the disciples A M.4033. 4 But “ these things have I told An. Olymp. you, that when the time shall come, CCU. 1. ye may remember that I told you of them. And ‘these things I said not unto you at the beginning, because I was with you. 5 Ἵ But now δ] go my way to him that sent me; and none of you asketh me, Whither goest thou ? 6 But because I have said these things unto you, ἢ sorrow hath filled your heart. 7 Nevertheless I tell you the truth : it is ex- ST. JOHN. by the promise of the Comforter pedient for you that I go away : for 4,™M. 4033 if I go not away, ithe Comforter An. Olymp. will not come unto you; but if I depart, I will send him unto you. 8 And when he is come, he will 1 yeprove the world of sin, and of righteousness, and of judgment : 9 ™ Of sin, because they believe not on me, 10 “Of righteousness, °because I go to my Father, and ye see me no more ; 11 » Of judgment, because ‘the prince of this world is judged. © Chap. xiii. 19; xiv. 29. £See Matt. ix. 15.——+ Ver. 10, 16; chap. vii. 33; xili. 3; xiv. 28—)Ver. 22; chap. xiv. 1. i Chap. vii. 39; xiv. 16, 26; xv. 26— Acts ii. 33; Eph. iv. 8. Verse 4. At the beginning] I would not trouble you by speaking of thése things pointedly at first, when I chose you to be my disciples, but have referred them to the present time, lest you should be discouraged; and now only declare them because it is absolutely necessary that you should be put upon your guard. Verse 5. None of you asketh me, Whither goest thou ?| In chap. xiii. 36, Peter had asked, Lord, whither goest thou 2—and Thomas much the same in chap. xiv. 5, both of whom had received an answer. But now, at the time when Jesus was speaking this, none of them asked this question, because their hearts were filled with sorrow: ver. 6. Verse 7. It is expedient—that I go away] In other places he had showed them the absolute necessity of his death for the salvation of men: see Matt. xx. 19; xxvi. 2; Mark ix. 31; x. 33; Luke ix. 44; xviii. 32. This he does not repeat here, but shows them that, by the order of God, the Holy Spirit cannot come to them, nor to the world, unless he first die; and consequently men cannot be saved but in this way. Verse 8. He will reprove|] Ἐλεγξει, He will demon- strate these matters so clearly as to leave no doubt on the minds of those who are simple of heart; and so fully as to confound and shut the mouths of those who are gainsayers. See Acts ii. 1, &e. The world| The Jewish nation first, and afterwards the Gentile world ; for his influences shall not be con- fined to one people, place, or time. Verse 9. Of sin] Of the sin of the Jews in not re- ceiving me as the Messiah, though my mission was accredited by the very miracles which the prophets foretold: see Isa. xxxv. 3-6. This was literally fulfilled on the day of pentecost, when the Spirit was given; for multitudes of Jews were then convinc- ed of this sin, and converted to God. See Actsii. 37. If we take this prediction of our Lord in a more general sense, then we may consider that it is one of the grand offices of the Holy Spirit to convince of sin, to show men what sin is, to demonstrate to them that they are sinners, and to show the necessity of an atone- ment for sin; and in this’sense the phrase, περὶ ἁμαρτίας, may be understood, and in this sense it is used in mul- titudes of places in the Septuagint, but the words, Le- cause they believe not in me, restrict the meaning par- 632 1Or, convince.——™ Acts ii. 22-37. 4 Acts li. 32. © Chap ἐπ 14; v. 32.—P Acts xxvi. 18.—4 Luke x. 18; chap. xi ; Eph. ii. 2; Col. ii. 15; Heb. ii. 14. ticularly to the sim of the Jews in rejecting Jesus as the Messiah. Verse 10. Of righteousness] Of my innocence and holiness, because I go away to my Father ; of which my resurrection from the dead, and my ascension to heaven, shall be complete proofs. Christ was treated by the Jews as an impostor ; as a magician; as one possessed by the devil; as a wicked person, seducer, and destroyer of the Jaw. His vindication from these charges he chiefly referred to the Holy Spirit, the Advocate, who, by his influences on the minds of the people, and by his eloquence and energy in the ministry of the apostles, convinced both the Jews and the Gen- tiles that the sentence of the Jewish rulers was unjusi and infamous, and that the very person whom they had crucified was both Lord and Chrisi—Lord, the great governor of the universe ; and Christ, the Lord’s anointed, the promised Messiah. It was a matter of the utmost consequence to the Christian cause to have the innocence and holiness of its founder demonstrated, and the erime of the Jews in putting him to death made manifest to the world. This also has been lite- rally fulfilled: the universe that has heard of him be- lieves the righteousness and innocence of Jesus; and the Jews, his persecutors, are confounded and execrat- ed throughout the habitable globe. Verse 11. Of judgment] Of the false judgment of the Jews in condemning the Lord Jesus, who, as some think, is intended here by the ruler of this world: see chap. xiv. 30. Others think that Satan is meant whose usurped power over the world was now to be greatly restrained, and by and by totally destroyed : see chap. xii. 31; Col. ii. 15; Rev. xi. 15; xii. 10, 11. Perhaps our Lord’s meaning is, that as a most astonishing judgment, or punishment, was now about to fall upon the Jews, in consequence of their obstinate infidelity, the Holy Ghost, by the ministry of the apos- tles, should demonstrate that this judgment, severe as it might seem, was amply merited by this worst of all people ; and may we not say that their continuance in the same crime sufficiently vindicates the judgment of God, not only in its being poured out upon them at first, but in continuing to pursue them? Tt is necessary to observe that it was one office of the Spirit to convince of a judgment to come; and sf —— The operations of the A.M. 4033. 1.1 have yet many things to say Ἀπ᾿ Grp. a you, * but ye cannot bear them 13 Howbeit when he, *the Spirit of truth, is come, * he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. ® Mark iv. 33; 1 Cor. iii. 2; Heb. v. 12——* Chap. xiv. 17; xv. 26.— Chap. xiv. 26; 1 John ii. 20, 27. this he did particularly by the apostles, in declaring that God had appointed a day in which he would judge the world by him whom he had appointed for that purpose: Acts xvii. 31. And we find that while Peter was asserting this doctrine at Cesarea, Acts x. 42, the Holy Spirit was poured out on the Jews and the Gentiles which were present, ver. 44, &c., and many were converted unto the Lord. One general exposition may be given of these three verses. The Holy Spirit will convince the world of sim committed, and guilt and condemnation thereby in- eurred. Of righteousness—of the necessity of being pardoned, and made righteous through the blood of the Lamb, who, after being offered up for sin, went to the Father, ever to appear in his presence as our intercessor : and of judgment—of the great day there- of, when none shall be able to stand but those whose sins are pardoned, and whose souls are made right- eous. In all that our Lord says here, there seems to be an allusion to the office of an advocate in a cause, in a court of justice; who, by producing witnesses, and pleading upon the proof, convicts the opposite party of sin, demonstrates the righteousness of his client, and shows the necessity of passing judgment upon the accuser. The faith of the Gospel discovers unto us three dif- ferent states of man: it shows him: 1. Under sin, in which there is nothing but infidelity towards God, because there is no faith in Jesus Christ. 2. Under grace, in which sin is pardoned, and righteousness acquired by faith in Christ; who is gone to the Father to carry on, by his intercession, the great work of redemption. 3. In the peace and glory of heaven, where Christ will reign with his members; the devil, with his angels and servants, being banished into hell by the last judgment. Thus, in the Christian revelation, we are made acquainted with three grand truths, which contain the sum and substance of all true religion. The first is the general corruption of human nature, and the reign of sin till the coming of Christ. The second is the reparation of our nature by the Lord Jesus, and the reign of righteousness by his grace: Rom. v. 21. The third is the condemnation of sinners, and the total destruction of the kingdom of sin, and of all the power of the devil, by the last judgment. Verse 12. Ye cannot bear them now.] In illustra- tion of these three points, Christ had many things to 1 CHAP. XVI. Holy Spirit pointed out. 14 He shall glorify me: for he 4, pte shall receive of mine, and_ shall ἀν ita CCI. 1. show it unto you. ------- 15 “All things that the Father hath are mine : therefore said I, that he shall take of mine, and show zt unto you. 16 9 ‘A little while, and ye shall not see me: and again a little while, and ye shall “Matt. xi. 27; chap. iii. 35; xiii. 3; xvii. 10——¥ Ver. 10; chap Vii. 33; xiii. 38; xiv. 19. say; but he found that his disciples could only bear general truths ; yet, in saying what he did, he sowed the seeds of the whole system of theological know- ledge, and heavenly wisdom, which the Holy Spirit of this truth afterwards watered and ripened into a glorious harvest of light and salvation, by the ministry of the apostles. Dr. Lightfoot supposes that the things which the apostles could not bear now were such as these: 1. The institution of the Christian Sabbath, and the abolition of the Jewish. 2. The rejection of the whole Jewish nation, at the very time in which they expected to be set up and established for ever. 3. The entire change of the whole Mosaic dispensation, and the bringing the Gentiles into the Church of God. Verse 13. He will guide you] He will consider your feeble infant state; and, as a father leads his child by the hand, so will the Holy Spirit lead and guide you. The Vulgate, and some copies of the J¢ala, read, He will Teacu you all truth; but this and more is implied in the word ὁδηγησει, he will lead; besides, this reading is not acknowledged by any Greek MS. He shall not speak of himself| He shall teach nothing contrary to what I have taught you: But whatsoever he shall hear| Of the Father and me, that he shall speak, and thus show the intimate consent between himself, the Father, and Christ. It is one conjoint testimony, in which the honour and glory of the holy Trinity, and man’s salvation are equally concerned. And he will show you things to come.] He will fully explain every thing that may now appear dark or difficult to you; will give you such a knowledge of futurity as shall, in all necessary cases, enable you to foretell future events; and shall supply every re- quisite truth, in order to make the new covenant reve- lation complete and perfect. Verse 15. All things that the Father hath are mine] If Christ had not been equal to God, could he have said this without blasphemy ? And show it unto you.| As Christ is represented the Ambassador of the Father, so the Holy Spirit is represented the ambassador of the Son, coming vested with his authority, as the interpreter and executor of his will. Verse 16. A little while] ~He had but a few hours to live. And ye shall not see me] I shall be hidden from your view in the grave. 633 Christ explains the meanng . M, 4033. 5 A.M. 1033. see me, “because I go to the An. Oly. Father. = 17 Then said some of his disci- ples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again a little while, and ye shall see me: and, Because I go to the Father? 18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again a little while, and ye shall see me? 20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall re- ioice : and ye shall be sorrowful, but your sor- row shall be turned into joy. 21 *A woman when she is in travail hath ST. JOHN. of the preceding discourse. sorrow, because her hour is come : Ae ee but as soon as she is delivered of the An. Olymp. child, she remembereth no more the a anguish, for joy that a man is born into the world. 22 ¥ And ye now therefore have sorrow : but I will see you again, and 5 your heart shall rejoice, and your joy no man taketh from you. 23 And in that day ye shall ask me nothing Ὁ Verily, verily, I say unto you, Whatseoee ye shall ask the Father in my name, he will give τέ you. 24 Hitherto have ye asked nothmg in my name: ask, and ye shall receive, "ἢ that your joy may be full. 25 These things have I spoken unto you in © proverbs: but the time cometh, when I shall no more speak unto you in “proverbs, but 1 shall show you plainly of the Father. 26 ° At that day ye shall ask in my name wVer. 28; chap. xiii. 3. χα 58. xxvi. 17. y Ver. 6. z Luke xxiv. 41,52; chap. xiv. 1,27; xx.20; Acts 11. 46; xili. 52; 1 Peter i. 8. xv. 11. ὁ Or parables. —4 Or parables. a Matt. vii. 7; chap. xiv.13; xv. 16. © Ver. 23. » Chap. Again a little while] In three days after my death : Ye shall see me] I will rise again, and show my- self to you. Or, As I am going by my ascension to the Father, in a short time, ye shall see me personally no more; but in a little while I shall pour out my Spirit upon you, and others through your ministry ; and ye shall see me virtually in the great and won- derful work which shall then take place in the hearts and lives of men. This may also refer to his coming again to destroy the Jewish state, and also to judge the world; but how can this /atter be said to be in a little while 2 Because a‘thousand years are but as a day in the sight of God : Psa. xe. 4. Verse 18. What is this that he saith] They knew from what he had said that he was to die, but knew not what he meant by their seeing him again ina little time. Verse 20. Ye shall weep and lament] To see me erucified and laid in the grave. But the world shall rejoice] The chief priests, scribes, Pharisees, and persecuting Jews in general, will triumph, hoping that their bad cause is crowned with success. But your sorrow shall be turned into joy.] When ye see me risen from the dead. It is very evident that our Lord uses the word world, in several parts of this discourse of his, to sig- nify the wnbelveving and rebellious Jews. Verse 21. For joy that aman is born] Ανθρωπος is put here for a human creature, whether male or fe- male ; as homo among the Romans denoted either man or woman. Verse 22. Your joy no man taketh from you.] Or, shall take away.—Some excellent MSS. and versions read the verb in the future tense. Our Lord’s mean- 634 ing appears to have been this: that his resurrection should be so completely demonstrated to them, that they should never have a doubt concerning it; and consequently that their joy should be great and per- manent, knowing that the atonement was made, the victory gained, and the kingdom of heaven opened to all believers. Therefore it is said, Acts iv. 33, that with great power did the apostles give witness of the resurrection of the Lord Jesus. Verse 23. Ye shall ask me nothing.| Ye shall then be led, by that Spirit which guides into all truth, to consider me in the character of Mediator in the king- dom of God, and to address your prayers to the Father in my name—in the name of Jesus the Sa- viour, because I have died to redeem you—in the name of Christ the Anointer, because I have ascended to send down the gift of the Holy Ghost. Verse 24. Hitherto have ye asked nothing in my name] Ye have not as yet considered me the great Mediator between God and man; but this is one of the truths which shall be more fully revealed to you by the Holy Spirit. Ask] In my name; and ye shall recewwe—all the salvation ye thus request ; the consequence of which shall be that your joy shall be full—ye shall be thoroughly happy in being made completely holy. Verse 25. In Proverbs] That is, words which, be- sides their plain, literal meaning, have another, viz. a spiritual or figurative one. I have represented heavenly things to you through the medium of earthly. The time cometh] Viz. the interval from his resur- rection to his ascension, which consisted of forty days, during which he instructed his disciples in the most sublime mysteries and truths of his kingdom. Actsi. 3. Verse 26. F say not unto you that I will pray the Father for you] I need not tell you that T will con 1 The disciples comprehend Christ, gts and I say not unto you, that I will As. ἀλλο pray the Father for you: are 27 f For the Father himself loveth ou, because ye have loved me, and £ have believed that I came out from God. 28 ἈΤ came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. 29 Ἵ His disciples said unto him, Lo, now speakest thou plainly, and speakest no ' pro- verb. 30 Now are we sure thac * thou knowest all things, and needest not that any man should ask €Chap. xiv. 21, 23.—s Ver. 30; chap. iii. 13; xvii. 8. © Chap. xiii. 3. Or, parable. k Chap. xxi. 17. 1 Ver. 27; chap. xvii. 8——™ Matt. xxvi.31; Mark xiv. 27——" Chap. xx. 0.— ° Or, his own home. CHAP. XVI. and express their faith in lam. thee : by this ' we believe that thou 4, M; 4088, camest forth from God. An. Olymp. ΘΟΕ. 31 Jesus answered them, Do ye ———— now believe ? 32 ™ Behold, the hour cometh, yea, is now come, that ye shall be scattered, " every man to °his own, and shall leave me alone: and pyet I am not alone, because the Father is with me. 33 These things I have spoken unto you, that 4in me ye might have peace. *In the world ye shall have tribulation: * but be of good cheer; tI have overcome the world. P Chap. viii. 29; xiv. 10, 11. 4158. ix. 6; chap. xiv. 27; Rom. v. 1; Eph. ii. 14; Col. i. 20. τ Chap. xv. 19, 20, 21; 2 Tim. iii. 12—=sChap. xiv. 1—t Rom. vui. 37; 1 John iv. 4; ν. 4. inue your intercessor: I have given you already so many proofs of my love that ye cannot possibly doubt this: besides, the Father himself needs no entreaty to do you good, for he loves you, and is graciously disposed to save you to the uttermost, because ye have loved me and believed in me as coming from God, for she salvation of the world. Verse 28. I came forth from the Father] With whom I existed from eternity ir glory. Am come into the world) By my incarnation. I leave the world] By my death. And go to the Father.) By my ascension. These four words contain the whole economy of the Gospel of man’s salvation, and a consummate abridgment of the Christian faith. This gave the disciples a key to the whole of our Lord’s discourse; and especially to that part, ver. 16, that had so exceedingly embarrass- ed them, as appears by verses 17 and 18. Verse 29. Lo, now speakest thou plainly] The disciples received more light now, on the nature of Christ’s person and office, than they had ever done before. Verse 30. Now are we sure that thou knowest all things] Is not the following the meaning of the disci- ples? We believe that thou art not only the Messiah who camest out from God, but that thou art that God who searchest the heart and triest the reins, and needest not to be asked in order to make thee ac- quainted with the necessities of thy creatures ; for thou perfectly knowest their wants, and art infinitely disposed to relieve them. Verse 31. Do ye now believe ἢ And will ye con- tinue to believe? Ye are now fully convinced ; and will ye in the hour of trial retain your conviction, and prove faithful and steady ? Verse 32. The hour cometh] Ye shall shortly have need of all the faith ye profess: ye now believe me to be the Omniscient; but ye will find difficulty to maintain this faith when ye see me seized, condemned, and crucified as a malefactor. Yea, your faith will be then so shaken that ye shall run away, each striy- ing to save himself at his own home, or among his kindred. . 1 Verse 33. That in me ye might have peace.| I give you this warning as another proof that I know all things, and to the end that ye may look to me alone for peace and happiness. The peace of God is ever to be understood as including all possible blessedness— light, strength, comfort, support, a sense of the Divine favour, unction of the Holy Spirit, purification of heart, &c., &c., and all these to be enjoyed in Christ. In the world ye shall have tribulation] Or, as most of the very best MSS. read, ἔχετε, ye have—the tribulation is at hand; ye are just about to be plunged into it. But be of good cheer] Do not despond on account of what I have said: the world shall not be able to overcome you, how severely soever it may try you. I have overcome the world.| I am just now going by my death to put it and its god to the rout. My apparent weakness shall be my wiclory; my ignominy shall be my glory; and the victory which the world, the devil, and my adversaries in general, shall appear to gain over me, shall be their own last- ing defeat, and my eternal triumph.—Fear not ! Luther writing to Philip Melancihon, quotes this verse, and adds these remarkable words: “Such a saying as this is worthy to be carried from Rome to Jerusalem upon one’s knees.” One of the grand subjects in this chapter, the medi- ation of Christ, is but little understood by most Chris- tians. Christ having made an atonement for the sin of the world, has ascended to the right hand of the Father, and there he appears in the presence of God for us. In approaching the throne of grace, we keep Jesus as our sacrificial victim, continually in view : our prayers should be directed through him to the Father ; and, under the conviction that his passion and death have purchased every possible blessing for us, we should, with humble confidence, ask the blessings we need; and, as in him the Father is ever well pleased, we should most confidently expect the bless- ings he has purchased. We may consider, also, that his appearance before the throne, in his sacrificial character, constitutes the great principle of mediation or intercession. He has taken our nature into 635 Christ, as high priest, offers heaven; in that he appears before the throne : this, without a voice, speaks loudly for the sinful race of Adam, for whom it was assumed, and on whose account it was sacrificed. On these grounds every ST. JOHN. up the great sacrificial prayer penitent and every believing soul may ask and receive, and their joy be complete. By the sacrifice of Christ we approach God; through the mediation of Christ God comes down to man CHAPTER XVII. Christ prays the Father to glorify him, 1. In what eternal life consists, 2-3. his Father,.by fulfilling his will upon earth, and revealing him to the disciples, 4-8. that they may be preserved in unity and kept from evil, 9-16. Prays for them, Prays for their sanctification, 17-19. Prays also for those who should believe on him through their preaching, that they all might be brought into a state of unity, and finally brought to eternal glory, 20-26. AES HESE words spake Jesus, and An. Olymp lifted up his eyes to heaven, and CCIL ὃ : Ξ said, Father, *the hour is come; glo- rify thy Son, that thy Son also may Bln thee: 2 » As thou hast given him power ἃς Ν 4033. _D. 29. over all flesh, that he should give An, Chey: eternal life to as many ° as on Be ee hast given him. 3 And “this is life eternal, that they might aChap. xii. 23; xiii. 32. > Dan. vil. 14; Matt. xi. 27; xxviii. 18; chap. iii. 35; v. 27; 1 Cor. xv. 25,27; Phil. ii. 10; Heb. 25, 275 i. 8. ix, 24. © Ver. 6, 9, 24; chap. vi. 37.——4Isa. liii. 11; Jer. NOTES ON CHAP. XVII. Verse 1. These words spake Jesus] That is, what is related in the preceding chapters. We may con- sider our Lord as still moving on towards Gethsemane, not having yet passed the brook Cedron, chap. xviii. 1. Our Lord, who was now going to act as high priest for the whole human race, imitates in his conduct that of the Jewish high priest on the great day of expia- tion ; who, in order to offer up the grand atonement for the sins of the people— 1. Washed himself, and put on clean linen gar- ments. This Christ appears to have imitated, chap. xiii. 4. He laid aside his garments, girded himself with a towel, &c. There is no room to doubt that he and his disciples had been at the Jath before: see chap. xi. 10. 2. The high priest addressed a solemn prayer to God: 1. For himself: this Christ imitates, ver. 1-5. 2. For the sons of Aaron: our Lord imitates this in praying for his disciples, ver. 9-19. 3. For all the people: our Lord appears to imitate this also in praying for his Church, all who should believe on him through the preaching of the apostles and their successors, ver. 20-24. After which he returns again to his disci- ples, ver. 25, 26. See Caumer’s Dict. under Lxpia- tion ; and see La Grande Bible de M. Martin, in loc. I. Our Lord’s prayer for himself, ver. 1-5. Father] Here our Lord addresses the whole Divine nature, as he is now performing his last acts in his state of humiliation. Glorify thy Son] Cause him to be acknowledged as the promised Messiah by the Jewish people, and as the universal Saviour by the Gentile world; and let such proofs of his Godhead be given as shall serve to convince and instruct mankind. That thy son also may glorify thee] That by dying he may magnify thy law and make it honourable, ~espected among men—show the strictness of thy justice, and the immaculate purity of thy nature. 636 Verse 2. As thou hast given him power] As the Messiah, Jesus Christ received from the Father un- versal dominion. All flesh, i. 6. all the human race, was given unto him, that by one sacrifice of himself he might reconcile them all to God; having by his grace tasted death for every inan, Heb. ii. 9. And this was according to the promise of the universal in- heritance made to Christ, Psa. ii. 8, which was to be made up of the heathen, and the uttermost parts of the land, all the Jewish people. So that he got all from God, that he might give his life a ransom for the whole See 2 Cor. v. 14, 15; Rom. v. 21; 1 Tim. ii. 4, 6. That he should give eternal life, &c.] As all were delivered into his power, and he poured out his blood to redeem all, then the design of God is that all should have eternal life, because all are given for this purpose to Christ; and, that this end might be accomplished, he has become their sacrifice and atonement. Verse 3. This is life eternal] ‘The salvation pur- chased by Christ, and given to them who believe, is called life: 1. Because the life of man was forfeited Shows that he has gtorified to Divine justice ; and the sacrifice of Christ redeemed _ him from that death to which he was exposed. 2. Because the souls of men were dead in trespasses and sins ; and Christ guickens them by his word and Spirit. 3. Because men who are not saved by the grace of Christ do not live, they only exist, no good purpose of life being answered by them. But when they receive this salvation they dive—answer all the Divine pur- poses, are happy in themselves, wseful to each other, and bring glory to God. 4. It ts called eternal life to show that it reaches beyond the limits of time, and — that it necessarily implies—1. The immortality of the soul; 2. the resurrection of the body; and 3. that it is never to end, hence called αἰώνιος Cun, a life ever living ; from act, always, and wv, being or existence. And "indeed no words can more forcibly convey the idea of eternity than these. It is called ἡ αἰωνέος fan, THAT eternal life, by way of eminence. There Christ shows that he has A, M- 4033. know thee ° the only true God, and an Olymp. Jesus Christ, ‘ whom thou hast sent. 4 ΕἸ have glorified thee on the earth: ἘΠ have finished the work ‘ which thou gavest me to do. 5 And now, O Father, glorify thou me with thine own self with the glory * which I had with thee before the world was. 6 Ἵ7Π| have manifested thy name unto the men ™which thou gavest me out of the world: thine they were, and thou gavest 951 Cor. viii. 4; 1 Thess. i. 9——f Chap. iii. 34; v. 36, 37; vi. 29, 57; vii. ‘99; x. 36; xi, 42.——sChap. xill. 31; xiv. 13. Chap. iv. 34; v. 36; ix. 3; xix. 30,— i Chap. xiv. 31; xv. 10. may be an elernal existence without blessedness ; but this is that eternal life with which infinite happiness fs inseparably connected. The only true God] The way to attain this eternal life is to acknowledge, worship, and obey, the one only true God, and to accept as teacher, sacrifice, and Sa- viour, the Lord Jesus, the one and only true Messiah. Bishop Pearce’s remark here is well worthy the read- er’s attention :— «“ What is said here of the only true God seems said ir opposition to the gods whom the heathens worship- ped; not in opposition to Jesus Christ himself, who is called the true God by John, in 1 Epist. v. 20.” The words in this verse have been variously trans- lated: 1. That they might acknowledge thee, and Jesus Christ whom thou hast sent, to be the only true God. 2. That they might acknowledge thee, the only true God, and Jesus, whom thou hast sent, to be the Christ or Messiah. 3. That they might acknowledge thee to be the only true God, and Jesus Christ to be him whom thou hast sent. And all these translations the original will bear. From all this we learn that the only way in which eternal life is to be attained is by acknowledging the true God, and the Divine mission of Jesus Christ, he being sent of God to redeem men by his blood, being the author of eternal salvation to all them that thus believe, and conscientiously keep his commandments. A saying similar to this is found in the Institutes of Menu. Brigoo, the first emanated being who was pro- duced from the mind of the supreme God, and who revealed the knowledge of his will to mankind, is re- presented as addressing the human race and saying : “Of all duties, the principal is to acquire from the Upanishads (their sacred writings) a true knowledge of one supreme God; that is the most eralted of sciences, because it ensures eternal life. For in the knowledge and adoration of one God all the rules of good conduct are fully comprised.” See Institutes of Menu, chap. xii. Inst. 85, 87. Verse 4. I have glorified thee] Our Lord, consider- ing himself as already sacrificed for the sin of the world, speaks of having completed the work which God nad given him to do; and he looks forward to that time 1 CHAP. XVII. glorified his Father them me; and they have kept thy 4,™; 1095: word. Pr ll 7 Now they have known that all Read things whatsoever thou hast given me are of thee 8 For I have given unto them the words "which thou gavest me; and they have re- ceived them, ° and have known surely that 1 came out from thee; and they have believed that thou didst send me. 9 I pray for them : ? I pray not for the world, but for them which thou hast given me; for they are thine. * Chap. i. 1, 2; x. 30; xiv. 9; Phil. ii. 6; Col. 1. 15, Vie Heb. i. 3 eae 26; Psa. xxii. 25. - Ver. 2,.9, 1b; chap. vi. 37, 39; x. 29; xv. 19. "Chap. vili. 28; xii. 49; xiv. 10. ο Ver. 25; chap. xvi. 27, 30. P1 John νυ. 19. when, through the preaching of his Gospel, his sacri- fice should be acknowledged, and the true God should be known and worshipped by the whole world. Verse 5. Before the world was.) That is, from eternity, before there was any creation—so the phrase, and others similar to it, are taken in the sacred writ- ings: see ver. 24; Psa. χο. 9; Eph.i. 4. See chap. i. 1. Let the glory of my eternal divinity surround and penetrate my humanity, in its resurrection, ascen- sion, and in the place which it is to occupy at thy right hand, far above all creatures, Phil. ii. 6, 9. II. Our Lord’s prayer for his disciples, ver. 6—19. Verse 6. I have manifested thy name] Ed¢avepaca, T have brought it into ight, and caused it to shine in itself, and to illuminate others. A little of the Divine nature was known by the works of creation; a little more was known by the Mosaic revelation: but the full manifestation of God, his nature, and his attributes, came only through the revelation of Christ. The men which thou gavest me] That is, the apostles, who, having received this knowledge from Christ, were. by their preaching and writings, to spread it through the whole world. Out of the world] From among the Jewish people ; for in this sense is the word kocuoc to be understood in various parts of our Lord’s last discourses. Thine they were] Objects of thy choice; and thou gavest them to me from among this very unbelieving people, that they might be my disciples and the heralds of my salvation. And they have kept thy word.| Though their coun- trymen have rejected it; and they have received me as thy well beloved Son in whom thou delightest. Verse 8. I have given—them the words] I have de- livered thy doctrine to them, so that they have had a pure teaching immediately from heaven: neither Jewish fables nor fictions of men haye been mingled with it. And have known surely] Are fully convinced and acknowledge that I am the promised Messiah, and that they are to look for none other; and that my mission and doctrine are all Divine, ver. 7, 8. Verse 9. I pray not for the world] I am not yet come to that part of my intercession: see ver. 20. | am now wholly employed for my disciples. that they 637 Jesus prays for las disciples, A, M4033. 10. And all mine are thine, and An. Olymp. 4 thine are mine: and I am glorified E> in) them 11 * And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, * keep through thine own name those whom thou hast given me, * that they may be one, “as we are. 12 While I was with them in the world, * I kept them in thy name: those that thou gavest 4Chap. xvi. 15.— Chap. xili. 1; xvi. 28——s1 Peter i. 5; Jude 1. tVer. 21, ὅζο- “Chap. x. 30.—Y*Chap. vi. 39; x. 28; Heb. ii. 13. may be properly qualified to preach my salvation to the ends of the earth. Jesus here imitates the high priest, the second part of whose prayer, on the day of expiation, was for the priests, the sons of Aaron: see on ver. 1. These words may also be understood as applying to the rebellious Jews. God’s wrath was about to descend upon them, and Christ prays that his own followers might be kept from the evil, ver. 15. But he does not thus pray for the world, the rebellious Jews, because the cup of their iniquity was full, and their judgment slumbered not. Verse 10. I am glorified in them.] Christ speaks of the things which were not, but which should be, as though they were. He anticipates the glorifying of his name by the successful preaching of the apostles. Verse 11. 7 am no more in the world) Iam just going te leave the world, and therefore they shall stand in need of peculiar assistance and support. They have need of all the influence of my intercession, that they may be preserved in thy truth. Keep through thine own name those whom thou hast given me] Instead of οὖς δεδωκας μοι, THOSE whom thou hast given me, ABCKHLMS, Mt. BHYV, and nearly one hundred others, read ᾧ, which refers to the τῳ ovouatt cov, thy name, immediately preceding. The whole passage should be read thus: Holy Father, keep them through thy own name wuicu thou hast given me, that they may be one, ὅθ. By the name, here, it is evident that the doctrine or knowledge of the true God is intended ; as if our Lord had said, Keep them in that doctrine wxicu thou hast given me, that they may be one, ἅς. This reading is supported by the most ample evidence and indisputable authority. Griesbach has admitted it into the text, and Professor White in his CRISEQS says of it, Lectio indubie genuina, “ It is, without doubt, the genuine reading.” That they may be ΧΕ] That they, and all that be- lieve through their word, (the doctrine which I have given them,) may be one body, united by one Spirit to me their living head. The union which Christ recom- mends here, and prays for, is so complete and glorious as to be fitly represented by that union which subsists between the Father and the Son. Verse 12. I kept them in thy name] In thy doc- trine and truth. But the son of perdition] So we find that Judas, whom all account to have been lost, and whose case 638 ST. JOHN. that they may be kept in the truth. me I have kept, and wnone of 4M a them is lost, *but the son of per- An. Olymp dition; ¥that the scripture might poe be fulfilled. 13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. 14 21 have given them thy word ; * and the world hath hated them, because they are not of the world, » even as I am not of the world. Ww Chap. xviii. 9; 1 John ii. 19.——*Chap. vi. 70; xiii. 18, y Psa. cix. 8; Acts i. 20. zVer. 8. aChap. xv. 18, 19; 1 John iii. 13.— Chap. viii. 23; ver. 16. at best is extremely dubious, was first given by God to Christ? But why was he lost? Because, says St. Augustin, he would not be saved: and he farther adds, After the commission of his crime, he might have re- turned to God and have found merey. Aug. Serm. 125, n. 5; Psa. exlvi. n. 20; Ser. 352,n. 8; and in Psa. eviii. See Calmet, who remarks: Judas only became the son of perdition because of his wilful ma- lice, his abuse of the grace and instructions of Christ, and was condemned through his own avarice, perfidy, insensibility, and despair. In behalf of the mere pos- sibility of the salvation of Judas, see the observations at the end of Acts i. Perdition or destruction is personified; and Judas is represented as being her son, i. e. one of the worst of men—one whose crime appears to have been an attempt to destroy, not only the Saviour of the world, but also the whole Auman race. And all this he was capable of through the love of money! How many of those who are termed creditable persons in the world have acted his crime over a thousand times! To Judas and to all his brethren, who sell God and their souls for money, and who frequently go out of this world by a violent voluntary death, we may apply those burning words of Mr. Blair, with very little alteration : «Ὁ cursed lust of gold! when for thy sake The wretch throws up his interest in both worlds, First hanged in this, then damned in that to come.” That the scripture might be fulfilled.| Or, Thus the scripture is fulfilled: see Psa. xli. 9; cix. 8; com- pared with Acts i. 20. Thus the traitorous conduct of Judas has been represented and illustrated by that of Ahztophel, and the rebellion of Adsalom against his father David. Thus what was spoken concerning them was also fulfilled in Judas: to him therefore these scriptures are properly applied, though they were ori- ginally spoken concerning other traitors. Hence we plainly see that the treachery of Judas was not the effect of the prediction, for that related to a different case; but, as his was of the same nature with that of the others, to it the same scriptures were applicable. Verse 13. My joy fulfilled in themselves.] See on chap. xv. 11. Verse 14. Ihave given them thy word] Or, thy doctrine—rov Aoyov cov. In this sense the word λογος is often used by St. John. 1 He prays that they may be A. JM, 4038. ay Ὅν 15 Ἵ I pray not that thou should- mp. est take them out of the world, but *that thou shouldest keep them from the evil. 16 ‘They are not of the world, evenas I am not of the world. 17 4° Sanctify them through thy truth : f thy word is truth. 18 5 As thou hast sent me into the world, even so have I also sent them into the world. Matt. vi. 13; Gal. i. 4; 2 Thess. iii. 3; 1 John v. 18. 4 Ver. 14. © Chap. xv. 3; Acts xv. 9; Eph. v. 26; 1 Peter i, 22.——f2 Sam. vii. 28; Psa. exix. 142,151; chap. viii. 40. And the world hath hated them] The Jewish rulers, &c., have hated them.—Why? Because they re- ceived the doctrine of God, the science of salvation, and taught it to others. They knew Jesus to be the Messiah, and as such they proclaimed him: our Lord speaks prophetically of what was about to take place How terrible is the perversion of human nature ! Men despise that which they should esteem, and en- deavour to destroy that without which they must be destroyed themselves ! Verse 15. That thou shouldest take them out of the world] They must not yet leave the land of Judea they had not as yet borne their testimony there, con- cerning Christ crucified and risen again from! the dead. ΤῸ take them away before this work was finished would not answer the gracious design of God.—1. Christ does not desire that his faithful apostles should soon die, and be taken to God. No but that they may live long, labour long, and bring forth much fruit. 2. He does not intimate that they should seclude themselves from the world by going to the desert, or to the cloisters; but that they should continue in and among the world, that they may have the opportunity of recommending the salvation of God. 3. Christ only prays that while they are in the world, employed in the work of the ministry, they may be preserved from the influence, τοῦ zovypov, of the evil one, the devil, who had lately entered into Judas, chap. xiii. 27, and who would endeavour to enter into them, ruin their souls, and destroy their work. A devil without can do no harm; but a devil within ruins all. Verse 17. Sanctify them] ‘Ayacov, from a, nega- mve, and yn, the earth. This word has two mean- ings: 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. The prayer of Christ may be understood in both these senses. He prayed—1. That they might be fully consecrated to the work of the ministry, and separated from all worldly concerns. 2. That they might be holy, and patterns of all holiness to those to whom they announced the salvation of God. A minis- ter who engages himself in worldly concerns is a reproach to the Gospel; and he who is not saved from his own sins can with a bad grace recommend salya- tion to others. 1 CHAP. XVII. ‘| that the word, κοσμος, sanctryfied and kept from evil. 19 And » for their sakes 1 sanctify 4,™, 4038 myself, that they also might be An, Olymp. CCIL 1 ‘ sanctified through the truth. ees 20 Ἵ Neither pray I for these alone, but for them also which shall believe on me through their word ; 21 * That they all may be one; 'as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. 7; Heb. x. & Chap. xx. 21. chap. x. 16; 10.— Or, truly sanctified. Rom. xii. 5; Gal. iii. 28. h} Cor. i. 2, 30; 1 Thess. iv. k Ver. 11, 22, 23; 1 Chap. x. 38; xiv. i Through thy truth] It is not only according to the truth of God that ministers are to be set apart to the sacred work ; but it is from that truth, and according to it, that they must preach to others. That doctrine which is not drawn from the truth of God can never save souls. God blesses no word but his own; be- cause none is truth, without mixture of error, but that which has proceeded from himself. Our Lord still acts here in reference to the conduct of the high priest, to whom it belonged to sanctify the priests, the sons of Aaron: see on ver. 1. Verse 18. As thou hast sent me—so have I also sent them] The apostles had the same commission which Christ had, considered as man—they were endued with the same Spirit, so that they could noi err, and their word was accompanied with the same success. Verse 19. I sanctify myself] 1 consecrate and devote myself to death—that I may thereby purchase eternal salvation forthem. There seems to be here an allusion to the entering of the high priest into the holy of holies, when, having offered the sacrifice, he sprinkled the blood before the ark of the covenant. So Jesus entered into the holiest of all by his own blood, in order to obtain everlasting redemption for men: see Heb. ix. 11-13. The word, ἁγιαζω, to consecrate or sanciify, is used in the sense of devoting to death, in Jer. xii. 3, both in the Hebrew and in the Septuagint: the Hebrew wap signifies also to sacrifice. III. Our Lord’s prayer for his Church, and for all who would believe on his name, through the preach- ing of the apostles and their successors : see on ver. 1. Verse 20. Neither pray I for these alone] This prayer extends itself through all ages, and takes in every soul that believes in the Lord Jesus. And what is it that Christ asks in behalf of his fol- lowers? The greatest of blessings: unity, peace, love, and eternal glory. Verse 21. That they all may be one] This prayer was literally answered to the first believers, who were all of one heart and of one soul: Acts iv. 32. And why is it that believers are not in the same spirit now ? Because they neither attend to the ewample nor to the truth of Christ. That the world may believe} We have already seen world, is used in several parts 639 Christ prays that they may be one A.M. 4033. 22 And the glory which thou ope: gavest me, 1 have given them; that they may be one, even as we are one: 23 I in them, and thou in me, "that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. 24 ° Father, I will that they also, whom thou hast given me, be with me where I am; that mChap. xiv. 20; 1 Johni. 3; iii. 24. 1 Col. iii. 14. © Chap. xii. 26; xiv. 3; 1 Thess. iv. 17.——? Ver. 5. of this last discourse of our Lord to signify the Jewish people only. Christ will have all his members to be one in spirit -—one in rights and privileges, and one in the dlessed- ness of the future world. Verse 22. And the glory which thou gavest me I have given them] That is, the power to work miracles, and to preach unadulterated truth, say some; but as our Lord is not here praymg for the disciples, but for all those who should believe on him through their word, ver. 20, it is more natural to understand the passage thus. As Christ, according to his human nature, is termed the Son of God, he may be understood as say- ing: “1 have communicated to all those who believe, or shall believe in me, the glorious privilege of becom- tag sons of God; that, being all adopted children of the same Father, they may abide in peace, love, and unity.” For this reason it is said, Heb. ii. 11, Christ is not ashamed to call them brethren. However, our Lord may here, as in several other places, be using the past for the futwre ; and the words may therefore be understood of the glory which they were to share with him in heaven. Verse 23. That the world may know] That the Jewish people first, and secondly the Gentiles, may acknowledge me as the true Messiah, and be saved unto life eternal. Verse 24. That they may behold my glory] That they may enjoy eternal felicity with me in thy king- dom. So the word is used, chap. iii. 3; Matt. v. 8. The design of Christ is, that all who believe should love and obey, persevere unto the end, and be eternally united to himself, and the ever blessed God, in the kingdom of glory. Verse 25. The world hath not known thee] Has not acknowledged me. See on chap. i. 11, 12. And these have known] Here our Lord, returning ST. JOHN. with him, and finally glorifiea they may behold my glory which thou Αἰ δὲ £38 hast given me: ? for thou lovedst me An. Olymp. before the foundation of the world. 25 O righteous Father, 4 the world hath no* known thee; but *I have known thee, and ’ these have known that thou hast sent me. 26 *And I have declared unto them thy name, and will declare zt: that the love “wherewith thou hast loved me may be in them, and I in them. 4Ch. xv. 21; xvi.3.— Ch. vii. 29; viii. 55; x. 15.—— Ver. 8; chap. xvi. 27.——t Ver. 6; chap. xv. 15. 4 Chap. xv. 9. to the disciples, speaks : Ist. Of their having received him as the Messiah ; 2dly. Of his making the Father known unto them; 3dly. Of his purpose to continue to influence them by the Spirit of truth, that they might be perfectly united to God, by an indwelling Saviour for ever. Verse 26. I have declared unto them thy name, &c.] I have taught them the true doctrine. And will declare 1] This he did: 1st. By the conversations he had with his disciples after his resurrection, during the space of forty days. 2dly. By the Holy Spirit which was poured out upon them on the day of pentecost. And all these declarations Jesus Christ made, that the love of God, and Christ Jesus himself, might dwell in them; and thus they were to become a habitation for God through the eternal Spirit. Ovr Lord’s sermon, which he concluded by the prayer recorded in this chapter, begins at ver. 13 of chap. xiii. and is one of the most excellent than can be conceived. His sermon on the mount shows men what they should do, so as to please God: this ser- mon shows them how they are to do the things pre- scribed in the other. In the former the reader sees a strict morality which he fears he shall never be able to perform : in ¢hzs, he sees all things are possible to him who believes ; for that very God who made him shall dwell in his heart, and enable him to do all that He pleases to employ him in. No man can properly understand the nature and design of the religion of Christ who does not enter into the spirit of the pre- ceding discourse. Perhaps no part of our Lord’s words has been less understood, or more perverted, than the seventeenth chapter of St. John. I have done what I could, in so small a compass, to make every thing plain, and to apply these words in that way in which I am satisfied he used them. CHAPTER XVIII. vesus passes the brook Cedron, and goes to the garden of Gethsemane, 1. to the place with a troop of men to take him, 2, 3. 4-6. to Caiaphas, 12-14. Christ concernng his doctrine, and Jesus answers, and is smitten, 19-23. 24-27. 640 He addresses them again, and Peter smites Malchus, 7-11. Peter follows to the palace of the high priest, 15-18. Jesus is led to the judgment hall, and Pilate and the Jews converse about him, 28-32. Judas, having betrayed him, comes Jesus addresses them, and they fall to the ground, They seize him and lead him away The high priest questions Peter denies his Lord twice, Pilate 1 He passes the brook Cedron, the Jews, and declares Christ to be innocent, 38. his condemnation, 39, 40. AM, ‘0° WHEN Jesus had spoken these words, *he went forth with his disciples over » the brook Cedron, where was a garden, into the which he entered, and his disciples. 2 And Judas also, which betrayed him, knew the place : (Ὁ for Jesus ofttimes resorted thither with his disciples.) 3 “Judas then, having received a band of men and officers from the chief priests and ‘An. Olymp. ὍΘΙ --.-.-Ξ.. . ' a Matt. xxvi. 36; Mark xiv. 32; Luke xxii. 39.---ὐ Ὁ. Sam. xv. 23. NOTES ON CHAP. XVIII. Verse 1. Over the brook Cedron] Having finished the prayer related in the preceding chapter, our Lord went straight to the garden of Gethsemane, Matt. xxvi. 36, which was in the mount of Olives, eastward of Jerusalem. This mount was separated from the city by a very narrow valley, through the midst of which the brook Cedron ran: see 1 Macc. xii. 37; Joseph. War, b. v. c. 2, 5. 3. xii. 2. Cedron is a very small rivulet, about six or seven feet broad, nor is it con- stantly supplied with water, being dry all the year, except during the rains, It is mentioned in the Old Testament: 2 Sam. xv. 23; 1 Kings xv. 13; 2 Kings xxiii. 4. And it appears the evangelist only mentions it here to call to remembrance what happen- ed to David, when he was driven from Jerusalem by his son Absalom, and he and his followers obliged to pass the brook Cedron on foot: see 2 Sam. xv. 23. All this was a very expressive figure of what happen- ed now to this second David, by the treachery of one of his own disciples. This brook had its name pro- bably from Wp Kadar, he was black; it being the place into which the blood of the sacrifices, and other filth of the city, ran. It was rather, says Lightfoot, the sink, or the common sewer, of the city, than a brook. Some copyists, mistaking Κεδρων for Greek, have changed τοῦ into των, and thus have written τῶν Kedpor, of cedars, instead of tov Κεόρων, the brook of Cedron: but this last is undoubtedly the genuine reading. A garden] Gethsemane: see on Matt. xxvi. 36. The Jewish grandees had their gardens and pleasure grounds without the city, even in the mount of Olives. This is still a common custom among the Asiatics. St. John mentions nothing of the agony in the gar- den ; probably because he found it so amply related by all the other evangelists. As that account should come in here, the reader is desired to consult the notes on Matt. xxvi. 36-47. See also Mark xiv. 30-36, and Luke xxii. 40-44. Verse 3. Judas—knew the place] As many had come from different quarters to celebrate the passover at Jerusalem, it could not be an easy matter to find lodging in the city : Jesus therefore chose to pass the | nignt m the garden with his disciples, which, from this | see Matt. xxvi. 48. verse, and from Luke xxii. 39, we find was his fre- Vou. I. ( @ ) CHAP. converses with Jesus, who informs him of the spiritual nature of his kingdom, 33-37. He seeks to discharge him, and the Jews clamour for XVIII. and goes to Gethsemane. Pilate returns to : . ΜΉ Δ. Μ. 4033. Pharisees, cometh thither with Δ. ΜΙ 4033. lanterns and torches and wea- An. Olymp. CCIL 1. pons. penet Sa 4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye ? 5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. ¢ Luke xxi. 37; xxii. 39.——4 Matt. xxvi. 47; Mark xiv. 43; Luke xxii. 47; Acts i. 16. quent custom, though he often lodged in Bethany. But, as he had supped in the city this evening, Judas took it for granted that he had not gone to Bethany, and therefore was to be met with in the garden; and, having given this information to the priests, they gave him some soldiers and others that he might be the bet- ter enabled to seize and bring him away. Verse 3. A band] Τὴν σπειραν, The band or troop. Some think that the spira was the same as the Roman cohort, and was the tenth part of a legion, which con- sisted sometimes of 4200, and sometimes of 5000 foot. But Raphelius, on Matt. xxvii. 27, has clearly proved, from Polybius, that the spira was no more than a tenth of the fourth part of a legion. And as the number of the legion was uncertain, and their divisions not at all egual, no person can tell how many the band or spira contained. See many curious par- ticulars in Raphelius on this point, vol. i. p. 351, edit. 1747. This band was probably those Roman soldiers given by the governor for the defence of the temple’ and the officers were those who belonged to the Sanhedrin. With lanterns and torches] With these they had intended to search the corners and caverns, provided Christ had hidden himself; for they could not have needed them for any other purpose, it being now the fourteenth day of the moon’s age, in the month Nisan, and consequently she appeared full and bright. The weapons mentioned here were probably no other than clubs, staves, and instruments of that kind, as we may gather from Matt. xxvi. 55; Mark xiv. 48; Luke xxii. 52. The swords mentioned by the other evan- gelists were probably those of the Roman soldiers; the clubs and staves belonged to the chief priest’s offi- cers. Verse 4. Jesus—knowing all things, &c.] He had gone through all his preaching, working of miracles, and passion, and had nothing to do now but to offer uy. himself on the cross; he therefore went forth to meet them, to deliver himself up to death. Verse 5. Jesus of Nazareth.] They did not say this till after Judas kissed Christ, which was the sign which he had agreed with the soldiers, &c., to give them, that they might know whom they were to seize : Though some harmonists place the kiss after what is spoken in the ninth verse. G41 Peter cuts off the ear of A. M. 4033. Ϊ ΠΣ ΡΝ 6 As soon then as he had said An, Olymp. unto them, I am he, they went back- CCII ward, and fell to the ground. 7 Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. 8. Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way : 9 That the saying might be fulfilled, which he spake, “ Of them which thou gavest me, have I lost none. 10 Ἵ ‘Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. ST. JOHN. the high priests servant. 11 Then said Jesus unto Peter, AAO Put up thy sword into the sheath: An. Olymp. &the cup which my Father hath given me, shall I not drink it ? 12 Ἵ Then the band and the captain ud officers of the Jews took Jesus, and bound him. 13 And "led him away to * Annas first; for We was father-in-law to Caiaphas, which was the high priest that same year. * 14 ! Now Caiaphas was he, which gave coun- sel to the Jews, that it was e€pedient that one man should die for the people. 15 4 ™And Simon Peter followed Jesus, and so did another disciple : that disciple was known unto the high priest, and went in with ὁ Chap. xvii. 12—f Matt. xxvi. 51; Mark xiv. 47; Luke xxii, 29, 50.—£ Matt. xx. 22; xxvi. 39, 42.——4 See Matt. xxvi. 57. i Luke iii. 2. k And Annas sent Christ bound unto Caiaphas the high priest, ver. 24. 1Chap. xi. 50.—™ Matt. xxvi. 58; Mark xiv. 54; Luke xxii. 54. Verse 6. They went backward, and fell to the ground.| None of the other evangelists mentions this very important circumstance. Our Lord chose to give them this proof of λὲς infinite power, that they might know that their power could not prevail against him if he chose to exert his might, seeing that the very breath of his mouth confounded, drove back, and struck them down to the earth. Thus by the dlust of God they might have perished, and by the breath of his nostrils they might have been consumed: Job iv. 9. Verse 8. Let these go their way] These words are rather words of authority, than words of entreaty. I voluntarily give myself up to you, but you must not molest one of these my disciples. At your peril injure them. Let them go about their business. I have already given you a sufficient proof of my power: I will not exert it in my own behalf, for I will lay down my life for the sheep; but I will not permit you to in- jure the least of these. It was certainly the supreme power of Christ that kept the soldiers and the mob from destroying all the disciples present, when Peter had given them such provocation, in cutting off the ear of Malchus. ‘There were probably no other disciples with Christ than Peter, James, and John, at this time. see Matt. xxvi. 37; Mark xiii. 33. Verse 10. Having a sword] See the note on Luke XXxil. 36. Cut off his right ear.) He probably designed to have cloven his scull in two, but God turned it aside, and only permitted the ear to be taken off; and this he would not have suffered, but only that he might have the opportunity of giving them a most striking proof of his Divinity in working an astonishing miracle on the occasion: see the notes on Matt. xxvi. 51-56. The other three evangelists mention this transac- tion; but neither give the name of Peter nor of Mal- chus, probably because both persons were alive when they wrote; but it is likely both had been long dead before St. John published his history. Verse 11. The cup which my Father hath given me] The cup signifies sometimes the lot of life, whether 642 prosperous or adverse : here it signifies the final suf- ferings of Christ. Verse 12. The captain] Χιλίαρχος, The chiliarch, or chief over one thousand men—answering nearly to a colonel with us. See the note on Luke xxii. 4. He was probably the prefect or captain of the temple guard. Verse 13. To Annas] This man must have had great authority in his nation: 1. Because he had been a long time high priest; 2. Because he had no less than five sons who successively enjoyed the dignity of the high priesthood; and, 3. Because his son-in- law Caiaphas was at this time in possession of that office. It is likely that Annas was chief of the San- hedrin, and that it was to him in that office that Christ was first brought. Some think that Annas was still high priest, and that Caiaphas was only his deputy, though he did the principal part of the business, and that it is because of this that he is called high priest. But see the notes on Matt. 1]. 4, and Luke ili. 2. That same year.) The office was now no longer during life as formerly. See the note on chap. xi. 49. What is related in the 24th verse, Now Annas had sent him bound to Caiaphas, comes properly in after the 13th verse. One of the Vienna MSS. adds this verse here ; the later Syriac has it in the margin, and St. Cyril in the text. See the margin. Verse 14. Caiaphas was he which gave counsel, &c.] Therefore he was an improper person to sit in judgment on Christ, whom he had prejudged and pre- condemned: see on chap. xi. 50-52. But Christ must not be treated according to the rules of justice if he had, he could not have been put to death. Verse 15. And—another disciple] Not rH other disciple, for the article is omitted by AD, two others; some editions; Syriac, Persic, Gothic, and Nonnus. So the Vulgate is to be understood. ‘There are many conjectures who this disciple was: Jerome, Chrysostom, Theophylact, Nonnus, Lyra, Erasmus, Piscator, and others, say it was John. It is true John frequently { 41* ) Peter comes to the high priest's palace. CHAP. “ib. Jesus into the palace of the high An. Olymp. priest. out. 16 "But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. 17 Then said the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not. 18 And the servants and officers stood there, who had made a fire of coals; for it was cold: Ὁ Matt. xxvi. 69; Mark xiv. 66; Luke xxii. 54. mentions himself in the #hird person ; but then he has always, whom Jesus loved, as in chap. Xili. 23 ; xix. 26 ; xxi. 7, 20, except in chap. xix. 35, where he has plainly pointed out himself as writer of this Gospel ; but, in the place before us, he has mentioned no cir- cumstance by which that disciple may be known to be John. To this may be added that John being not only a Galilean, but a fisherman by trade, it is not likely that he should have been known to the high priest, as it is here said of that disciple who fol- jowed Jesus with Peter. See Bishop Pearce and Calmet. The conjecture of Grotius is the most likely : viz. that it was the person at whose house Jesus had supped. St. Augustin, Tract. 113, speaks like a man of sound sense : We should not decide hastily, says he, on a subject concerning which the Scripture is silent. Verse 17. Thedamsel that kept the door| Cezarius, a writer quoted by Calmet, says this portress was named Ballila. It is worthy of remark that women, especially old women, were employed by the ancients as porters. In 2 Sam. iv. 6, both the Septuagint and Vulgate make a woman porter to Ishbosheth. Anris- TOPHANES, in Vespis, v. 765, mentions them in the same office and calls them Syxic, Sekis, which seems to signify a common maid-servant :— Ὅτε τὴν ϑυραν ἀνεωξεν ἡ Σηκιὶς λαϑρα. And Evrirwes, Ττοαά. brings in Hecuba, com- plaining that she, who was wont to sit upon a throne, is now reduced to the miserable necessity of becom- irg a porter, or a nurse, in order to get a morsel of bread. And Prautus, Curcul. Act. i. sc. 1, mentions an old woman who was keeper of the gate :— Anus hic solet cubitare custos janitria. Why they, in preference to men, should be pitched ὌΡΟΣ for this office, I cannot conceive ; but we find the usage was common in all ancient nations. See the notes on Matt. xxvi. 69. Verse 18. Servants and officers] These belonged to the chief priests, &c.; the Roman soldiers had probably been dismissed after having conducted Christ to Annas. Verse 19. Asked Jesus of his disciples, and of his doctrinc.| He probably asked him by what autho- rity, or in virtue of what right, he collected disciples, formed a different sect, preached a new doctrine, and 1 © XVII. The high prrest questions Jesus ] : A. M. 4033. and they warmed themselves: and 4,%, 0% Peter stood with them, and warmed ar himself. .-------. 19 Ἵ The high priest then asked Jesus οἱ his disciples, and of his doctrine. 20 Jesus answered him, °I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. 21 Why askest thou me? ask them which heard me, what I have said unto them: be hold, they know what I said. ° Matt. xxvi 55; Luke iv. 15; chap. vii. 14, 26, 28; viii. 2. set himself up for a public reformer? As religion was interested in these things, the high priest was considered as being the proper judge. But all this, with what follows, was transacted by night, and this was contrary to established laws. For the Talmud states, Sanhed. c. iv. s. 1, that—‘ Criminal processes can neither commence nor terminate, but during the course of the day. If the person be acquitted, the sentence may be pronounced during that day ; but, if he be condemned, the sentence cannot be pronounced till the next day. But no kind of judgment is to be executed, either on the eve of the Sabbath, or the eve of any festival.” Nevertheless, to the lasting infamy of this people, Christ was judicially interrogated and condemned during the night; and on the night too of the passover, or, aceording to others, on the eve of that feast. Thus, as I have remarked before, all the forms of justice were insulted and outraged in the ease of our Lord. In this his humiliation his judg- ment was taken away. See Acts viii. 33. Verse 20. I spake openly to the world] To every person in the land indiseriminately—to the people at large: the τῷ xoouw, here, is tantamount to the French tout le monde, all the world, i. e. every person within reach. This is another proof that St. John uses the term world to mean the Jewish people only ; for it is certain our Lord did not preach to the Gen- tiles. The answer of our Lord, mentioned in this and the following verse, is such as became a person conscious of his own innocence, and confident in the righteousness of his cause. I have taught in the temple, in the synagogues, in all the principal cities towns, and villages, and through all the country. ! have had no secret school. You and your emissaries have watched me every where. No doctrine has ever proceeded from my lips, but what was agreeable to the righteousness of the law and the purity of God. My disciples, when they have taught, have taught in the same way, and had the same witnesses Ask those who have attended our public ministra- tions, and hear whether they can prove that I or my disciples have preached any false doctrines, have ever troubled society, or disturbed the state. Attend to the ordinary course of justice, call witnesses, let them make their depositions, and then proceed to judge according to the evidence brought before you. 643 Peter is questioned, i ΠΕ 22 And when he had thus spoken, An, Olymp. one of the officers which stood by Pstruck Jesus ‘with the palm of his hand, saying, Answerest thou the high priest so? 23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me 7 (24 * Now Annas had sent him bound unto Caiaphas the high priest.) 25 9 And Simon Peter stood and warmed ST. JOHN. and demes his Lord not thou also one of his disciples? 4,M. 4033. He denied zt, and said, 1 am not. An. Olymp. 26 One of the servants of the π΄. high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him ? 27 Peter then denied again: and * immedi- ately the cock crew. 28 "Then led they Jesus from Caiaphas unto ἡ the hall of judgment: and it was early: ~ and they themselves went not into the judg- himself. * They said therefore unto him, Art|ment hall, lest they should be defiled; but P Jer. xx.2; Acts xxiii. 2——4 Or, with a rod. Matt. xxvi. u Matt. xxvii. 2; Mark xv. 1; Luke xxiii. 1; Acts iii. 57. ‘Matt. xxvi. 69, 71; Mark xiv. 69; Luke xxii. 58. | 13. YOr Pilate’s house, Matt. xxvii. 27.——wActs x. 28; t Matt. xxvi. 74; Mark xiv. 72; Luke xxii. 60; chap. xili. 38. | xi. 3. Verse 22. One of the officers—struck Jesus] This was an outrage to all justice: for a prisoner, before he is condemned, is ever considered to be under the especial protection of justice ; nor has any one a right to touch him, but according to the direction of the law. But it has been observed before that, if justice had been done to Christ, he could neither have suffered nor died. Verse 24. Now Annas had sent him, &c.] It has been observed before that the proper place of this verse is immediately after the 13th; and, if it be allowed to stand here, it should be read in a paren- thesis, and considered as a recapitulation of what had been before done. Verse 27. And—the cock crew.| Peter denied our Lord three times :— Peter’s first denial. I. This took place, when he was without, or beneath, in the hall of Caiaphas’s house. He was not in the higher part where Christ stood before the high priest ; but wzthout that division of the hall, and in the lower part with the servants and officers, at the fire kindled in the midst of the hall, ver. 16, 18; and the girl who kept the door had entered into the hall, where she charged Peter. Peter’s second denial. II. This was in a short time after the first, Luke xxii. 58. Having once denied his Master, he naturally retired from the place where his accuser was to the vestibule of the hall, Matt. xxvi. 71, and it was the time of the first cock-crowing, or soon after midnight. After remaining here a short time, perhaps an hour, another girl sees him, and says to them who were standing by in the vestibule, that he was one of them. Peter, to avoid this charge, withdraws into the hall, and warms himself. The girl, and those to whom she had spoken, follow him; the communication between the two places being immediate. Here a man en- forces the charge of the girl, according to Luke ; and others urge it, according to St. John; and Peter denies Jesus vehemently. Peter’s third denial. III. He was now in the Aall, and also within sight of Jesus, though at such a distance from him that Je- | 644 sus could not know what passed, but in a supernatural way. And, about an hour after his second denial, those who stood by founded a third charge against him, on his being a Galilean, which St. Luke says, chap. xxii. 59, one in particular strongly affirmed ; and which, according to John, ver. 26, was supported by one of Malchus’s relations. This occasioned ἃ more vehement denial than before, and immediately the cock crew the second time, which is eminently called αλεκτοροφωνιαᾳ. ‘The first denial may have been be- tween our twelve and one; and the second between our two and three. At the time of the ¢hird denial, Luke xxii. 61 proves that Jesus was in the same room with Peter. We must farther observe that Matthew, chap. xxvi. 57, lays the scene of Peter’s denials in the house of Cai- aphas: whereas John, ver. 15-23, seems to intimate that these transactions took place in the house of An nas ; but this difficulty arises from the injudicious in- sertion of the particle ovv, therefore, in ver. 24, which should be omitted, on the authority of ADES, Mt. BH, many others; besides some versions, and some of the primitive fathers. Griesbach has left it out of the text. See Bishop Newcome’s Harm. notes, p. 48. The time of Peter’s denials happened during the space of the third Roman watch, or that division of the night, between twelve and three, which is called ahextopodwrea, or cock-crowing, Mark xiii. 35. Con- cerning the nature and progress of Peter’s denial, see the notes on Matt. xxvi. 58, 69-75. Verse 28. The hall of judgment] Exc to πραιτώριον, To the pretorium. 'This was the house where Pilate lodged ; hence called in our margin, Pilate’s house The pretorium is so called from being the dwelling place of the pretor, or chief of the province. It was also the place where he held his court, and tried causes. St. John has omitted all that passed in the house of Caiaphas—the accusations brought against Christ— the false witnesses—the insults which he received in the house of the high priest—and the assembling of the grand council, or Sanhedrin. These he found am- ply detailed by the other three evangelists; and for this reason it appears that he omitted them. John’s is properly a supplementary Gospel. Lest they should be defiled] The Jews considered 1 * Pilate questions the Jews A M403. that they might eat the pass- An. Olymp. over. 29 Pilate then went out unto them, and said, What accusation bring ye against this man? 30 They answered and said unto him, If he were not a malefactor, we would not have de- livered him up unto thee. 31 Then said Pilate unto them, Take ye him, x Matt. xx. 19; chap. xii. 32, 33. even the touch of a Gentile as a legal defilement ; and therefore would not venture into the pretorium, for fear of contracting some impurity, which would have obliged them to separate themselves from all religious ordinances till the evening, Lev. xv. 10, 11, 19, 20. That they might eat the passover.} Some main- tain that τὸ πασχα here does not mean the paschal lamb, but the other sacrifices which were offered dur- ing the paschal solemnity—for ‘his had been eaten the evening before; and that our Lord was crucified the day after the passover. Others have maintained that the paschal lamb is here meant; that this was the proper day for sacrificing it; that it was on the very hour in which it was offered that Christ expired on the eross ; and that therefore our Lord did not eat the paschal lamb this year, or that he ate it some hours before the common time. Bishop Pearce supposes that it was lawful for the Jews to eat the paschal lamb any time between the evening of Thursday and that of Friday. He conjectures too that this permission was necessary on account of the immense number of lambs which were to be killed for that purpose. When Cestiwus desired to know the number of the Jews, he asked the priests how he might accomplish his wish ? They informed him that this might be known by the number of the Jams slain at the passover, as never Jess than ten partook of one lamb, though twenty might feast on it. On this mode of computation he found the lambs to be 256,500; εἰκοσε πέντε μυριαδας ηριθμησαν, προς de ἑξακισχιλια καὶ πεντακοσια. See Josephus, Wear, δὲ νι. 6. 9. 8. 3. That Jesus ate a passover this last year of his life is sufficiently evident from Matt. xxvi. 17-19 ; Mark xiv. 12-18; Luke xxii. 8-15; and that he ate this passover some hours before the ordinary time, and was himself slain at that hour in which the paschal lamb was ordered by the law to be sacrificed, is highly pro- bable, if not absolutely certain. See the note on Matt. xxvi. 20, and at the conclusion of the chapter, where the subject, and the different opinions on it, are largely considered. Verse 29. Pilate then went out] This was an act ef condescension; but, as the Romans had confirmed iv the Jews the free use of all their rites and cere- monies, the governor could not do less than comply with them in this matter. He went out to them, that they might not be obliged to come into the hall, and thus run the risk of being defiled. Verse 30. If he were not a malefactor] So they did not wish to make Pilate the judge, but the exe- 1 CHAP. XVIII. concerning Christ and judge him according to your 4,™ 4033. law. The Jews therefore said unto An. ae him, It is not lawful for us to put eb 'tt any man to death: 32 * That the saying of Jesus might be ful- filled, which he spake, signifying what death he should die. 33 ¥ Then Pilate entered into the judgment hall again, and called Jesus, and said unto y Matt, xxvii. 11. cutor of the sentence which they had already illegally passed. Verse 31. It is not lawful for us to put any man to death} They might have judged Jesus according to their law, as Pilate bade them do; but they could only excommunicate or scourge him. They might have voted him worthy of death; but they could not put him to death, if any thing of a secular nature were charged against him. The power of life and death was in all probability taken from the Jews when Ar- chelaus, king of Judea, was banished to Vienna, and Judea was made a Roman province ; and this happened more than fifty years before the destruction of Jeru- salem. But the Romans suffered Herod, mentioned Acts xii., to exercise the power of life and death dur- ing his reign. See much on this point in Calmet and Pearce. After all, I think it probable that, though the power of life and death was taken away from the Jews, as far as it concerned affairs of state, yet it was con- tinued to them in matters which were wholly of an ecclesiastical nature ; and that they only applied thus to Pilate to persuade him that they were proceeding against Christ as an enemy of the state, and not as a transgressor of their own peculiar laws and customs. Hence, though they assert that he should die accord- ing to their law, because he made himself the Son of God, chap. xix. 7, yet they lay peculiar stress on his being an enemy to the Roman government ; and, when they found Pilate disposed to let him go, they asserted that if he did he was not Cesar’s friend, ver. 12. It was this that intimidated Pilate, and induced him to give him up, that they might crucify him. How they came to lose this power is accounted for in a different manner by Dr. Lightfoot. His observations are very curious, and are subjoined to the end of this chapter. Verse 32. That the saying of Jesus might be ful- filled) Or, thus the word was fulfilled. God per- mitted the Jews to lose the power of life and death, in the sense before stated, that according to the Ro- man laws, which punished sedition, &c., with the cross, Christ might be crucified, according to his own predic- tion : chap. xii. 32, and iii. 14. Verse 33. Art thou the King of the Jews ?] St. Luke says, expressly, xxiii. 2, that when the Jews brought him to Pilate they began to accuse him as a rebel, who said he was king of the Jews, and forbade the people to pay tribute to Cesar. It was in consequence of this accusation that Pilate asked the question men- tioned in the text. 645 Pilate questions Chrast ST. JOHN. AM 2088. him, Art thou the King of the|I am a king. To this end was ee ΟΡ. Jews? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done 7 36 7 Jesus answered, * My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that 21 Tim. vi. 13. a Dan. 11. 44; vii. 14; Luke xii. 14; chap. vi. 15; viii. 15 ——> Chap. viii. 47 ; 1 Johniii.19; iv. 6. © Matt. Verse 34. Sayest thou this thing of thyself | That is, Is it because my enemies thus accuse me, or be- cause thou hast any suspicion of me, that thou askest this question 1 Verse 35. Am Ia Jew?) That is, 1 am not a Jew, and cannot judge whether thou art what is called the Christ, the king of the Jews. It is thy own coun- trymen, and their spiritual rulers, who delivered thee up to me with the above accusation. What hast thou done?) If thou dost not profess thyself king over this people, and an enemy to Cesar, what is it that thou hast done, for which they desire thy condemnation ? Verse 36. My kingdom is not of this world] It is purely spiritual and Divine. If it had been of a secu- lar nature, then my servants would have contended— they would have opposed force with force, as the king- doms of this world do in their wars ; but as my kingdom is not of this world, therefore no resistance has been made. Eusebius relates, Hist. Eccles. lib. iii. ce. 20, that “ The relatives of our Lord were brought before Domitian, and interrogated whether they were of the family of David; and what sort the kingdom of Christ was, and where it would appear? They answered, that this kingdom was neither of this world, nor of an earthly nature; that it was altogether heavenly and angelical ; and that it would not take place till the end of the world.” Verse 37. Thou sayest} A common form of ex- pression for, yes, it is so. I was born into the world that I might set up and maintain a spiritual govern- ment: but this government is established in and by truth. All that love truth, hear my voice and attend to the spiritual doctrines I preach. It is by ¢ruth alone that I influence the minds and govern the manners of my subjects. Verse 38. What is truth?] Among the sages of that time there were many opinions concerning truth ; and some had even supposed that it was a thing utterly out of the reach of men. Pilate perhaps might have asked the question in a mocking way ; and his not staying to get an answer indicated that 646 concerning his kingdom A. M. 4033. , A. D. 29. I born, and for this cause came an ae I into the world, that I should bear witness unto the truth. Every one that ὃ is of the truth heareth my voice. 38 Pilate saith unto him, What is truth 7 And when he had said this, he went out again unto the Jews, and saith unto them, 5 I find in him no fault αὐ all. 39 4 But ye have a custom, that I should re- lease unto you one at the passover ; will ye there- fore that I release unto you the King of the Jews? 40 © Then cried they all again, saying, Not this man, but Barabbas. ἢ Now Barabbas was a robber. xxvii. 24; Luke xxiii. 4; chap. xix. 4, 6——4 Matt. xxvii. 15; Mark xv. 6; Luke xxiii. 17. € Acts ili. 14—f Luke xxiii. 19. he either despaired of getting a satisfactory one, or that he was indifferent about it. This is the case with thousands: they appear desirous of knowing the truth, but have not patience to wait in a proper way to receive an answer to their question. I find in him no fault) Having asked the above question, and being convinced of our Lord’s innocence, he went out to the Jews to testify his conviction, and to deliver him, if possible, out of their hands. Verse 39. But ye have a custom] Nothing relative to the origin or reason of this custom is known. Commentators have swam in an ocean of conjecture on this point. They have lost their labour, and made nothing out: see the notes on Matt. xxvii. 15; Luke xxii. 17. Verse 40. Barabbas was a robber] See Matt. xxvil. 16. The later Syriac has in the margin, ἀρχιλῃςῆς, ἃ chief robber, a captain of banditti, and it is probable that this was the case. He was not only a person who lived by plunder, but shed the blood of many of those whom he and his gang robbed, and rose up against the Roman government, as we learn from Luke xxiii. 19. There never existed a more perfi- dious, cruel, and murderous people than these Jews; and no wonder they preferred a murderer to the Prince of peace. Christ himself had said, If ye were of the world, the world would love its own. Like cleaves to like: hence we need not be surprised to find the vilest things still preferred to Christ, his kingdom, and his salvation. 1. Ir is not easy to give the character of Pilate. From the manner of his conduct, we scarcely can tell when he is in jest or in earnest. He appears to have been fully convinced of the innocence of Christ; and that the Jews, through envy and malice, desired his destruction. On this ground he should have released him; but he was afraid to offend the Jews. He knew they were an uneasy, factious, and seditious people ; and he was afraid to irritate them. Fiar justitia, ruat celum! was no motto of his. For fear } When and how the Jews lost CHAP. of the clamours of this bad people, he permitted all the forms and requisitions of justice to be outraged, and abandoned the most innocent Jesus to their rage and malice. Inthis case he knew what was truth, but did not follow its dictates; and he as hastily abandon- ed the author of it as he did the question he had asked concerning it. Pilate, it is true, was disposed to pity —the Jews were full of malice and cruelty. They both, however, joined in the murder of our Lord. The most that we can say for Pilate is, that he was disposed to justice, but was not inclined to hazard his comfort or safety in doing it. He was an easy, pliable man, who had no objection to do a right thing if it should cost him no trouble ; but he felt no disposition to make any sacrifice, even in behalf of innocence, righteousness, and truth. In all the business Pilate showed that he was not a good man; and the Jews proved that they were of their father, the devil. See chap. xix. 8. 2. As Dr. Lightfoot has entered into a regular ex- amination of when and how the Jews lost the power of life and death in criminal cases, it may be necessary to lay before the reader a copious abstract of his re- searches on this subject, founded on ver. 31, of the preceding chapter. “Tt cannot be denied that all capital judgment, or sentence upon life, had been taken from the Jews for abeve forty years before the destruction of Jerusalem, as they oftentimes themselves confess. But how came this to pass? It is commonly received that the Romans, at this time the Jews’ lords and masters, nad taken from all their courts a power and capacity of judging the capital matters. Let us superadd a few things here. Rabh Cahna saith, When R. Ismael bar Jose lay sick, they sent to him, saying, Pray, sir, teli us two or three things which thou didst once tell us in the name of thy Father. He saith to them, A hundred and fourscore years before the destruction of the temple, the wicked kingdom (the Roman em- pire) reigned over Israel, fourscore years before the destruction of the temple, they (the fathers of the Sanhedrin) determined about the uncleanness of the heathen land, and about glass vessels. Forty years before the destruction of the temple, the Sanhedrin removed and sat in the Taberne. What is the mean- ing of this tradition? Rabbi Isaac bar Abdimi saith, They did not judge judgments of mulcts. ‘The gloss is, Those are the judgments about fining any that | offered violence, that entice a maid, and the price of a) servant. When, therefore, they did not sit in the | room Gazith, they did not judge about these things, and so those judgments about mulcts or fines ceased. Avodoh Zarah. fol. 82. Here we have one part of | their judiciary power lost ; not taken away from them by the Romans, but falling of itself, as it were, out of ene hands of the Sanhedrin. Nor did the Romans indeed take away their power of judging in capital matters; but they, by their own oscitaney, supine and unreasonable lenity, lost it themselves, for so the Ge- mara goes on: Rabh Hachman bar Isaac saith, Let him not say that they did not judge judgments of mulets, for they did not judge capital judgments either. And whence comes this? When they saw that so many murders and homicides multiplied upon 1 XVIII. their power of life and death. them that they could not well judge and call them to account, they said, It is better for us thal we remove from place to place ; for how can we otherwise (sitting here and not punishing them) not contract guilt upon ourselves 2 “They thought themselves obliged to punish mur- derers while they sat in the room Gazith, for the place itself engaged them to it. They are the words of the Gemarists, upon which the gloss. The room Gazith was half of it within, and half of it without, the holy place. The reason of which was, that it was requisite that the council should sit near the Di- vine Majesty. Hence it is that they say, Whoever constitutes an unfit judge is as if he planted a grove hy the altar of the Lord, as i is written, Judges and officers shalt thou make thee; and it follows presently after, Thou shalt not plant thee a grove near the altar of the Lord thy God, Deut. xvi. 18, 21. They removed therefore from Ga- zith, and sat in the Taberne; now though the Ta- berne were upon the mountain of the temple, yeu they did not sit so near the Divine Majesty there as they did when they sat in the room Gazith. “‘ Let us now in order put the whole matter toge- ther. “JT. The Sanhedrin were most stupidly and unrea- sonably remiss in their punishment of capital offenders : going upon this reason especially, that they counted it so horrible a thing to put an Israelite to death. For- sooth, he is of the seed of Abraham, of the blood and stock of Jsrael, and you must have a care how you touch such a one! “R. Eliezer bar Simeon had laid hold on some thieves. R. Joshua bar Korchah sent to him, saying, O thou vinegar, the son of good wine! (i. 6. O thou wicked son of a good father!) how long wilt thou de- liver the people of God to the slaughter! He an- swered and said, I root the thorns out of the vineyard. To whom the other: Let the Lord of the vineyard come and root them out himself. Bava Meziah, fol. 83, 2. It is worth noting, that the very thieves of Israel are the people of God; and they must not be touched by any man, but referred to the judgment of God himself ! “ When R. Ismael bar R. Jose was constituted a magistrale by the king, there happened some such thing to him; for Elias himself rebuked him, saying, How long wilt thou deliver over the people of God to slaughter! Ibid. fol. 64, 1. Hence that which we alleged elsewhere: The Sanhedrin that happens to sentence any one to death within the space of seven years, is termed a destroyer. R. Eliezer ben Aza- riah saith it is so, if they should but condemn one within seventy years. Maccoth, fol. 7, 1. “TI. It is obvious to any one how this foolish re- missness, and letting loose the reins of judgment, would soon increase the numbers of robbers, murderers, and all kinds of wickedness; and indeed they did so abundantly multiply that the Sanhedrin neither could nor durst, as it ought, call the criminals to account. The law slept, while wickedness was in the height of its revels ; and punitive justice was so out of coun- tenance that as to uncertain murders they made no ᾿ search, and against certain ones they framed no judg- 647 Jesus is scourged and ment. Since the time that homicides multiplied, the beheading the heifer ceased. Sotoh, fol. 47, 1. And in the place before quoted in Avodah: When they saw the numbers of murderers so greatly increase that they could not sit in judgment upon them, they said, Let us remove, &c., fol. 8, 2. So in the case of adultery, which we also observed in our notes on chap. viii. Sznce the time that adultery so openly advanced, under the second temple, they left off trying the adultress by the bitter water, gc. Maimon. m Sotoh, cap. 3. “So that, we see, the liberty of judging in capital matters was no more taken from the Jews by the Ro- mans than the beheading of the heifer, or the trial of the suspected wife by the bitter waters, was taken away by them, which no one will affirm. Jt is a tradition of R. Chara, from the day wherein the tem- ple was destroyed, though the Sanhedrin ceased, yet the four kinds of death (which were wont to be in- flicted by the Sanhedrin) did not cease. For he that had deserved to be stoned to death, either fell off from some house, or some wild beast tore and devoured him. He that had deserved burning, either fell into some fire, or some serpent bit him. He that had deserved to be slain (i. e. with the sword) was either delivered into the hands of some heathen king, or was murdered by robbers. He that had deserved strangling, was either drowned in some river, or choked by a squinancy. “ This must be observed from the evangelists, that when they had Christ in examination in the palace of the high priest all night, in the morning the whole Sanhedrin met that they might pass sentence of death upon him. Where then was this that they met? Questionless in the room Gazith—at least if they adhered to their own rules and constitutions: Thither they betook themselves sometimes upon urgent neces- sity. The gloss before quoted excepts only the case of murder, with which, amongst all their false accu- sations, they never charged Christ. “ But, however, suppose it were granted that the great council met either in the Taberne, or some other ST. JOHN. crowned with thorns place, (which yet agreed by no means with their own tradition,) did they deal truly, and as the matter really and indeed was, with Pilate, when they tell him, It is not lawful for us to put any man to death? He had said to them, Take ye him and judge him accordinz to your laws. We have indeed judged and condemr ed him, but we cannot put any one to death. Was this that they said in fact true! How came they then to stone the proto-martyr Stephen? How came they to stone Ben Sarda at Lydda? Hieros. Sanhed. fol. 25, 4. How came they to burn the priest’s daughter alive that was taken in adultery ? Bab. Sanhed. fol. 52, 1, and 51,1. It is probable that they had not put any one to death as yet, since the time that they had removed out of Gazith, and so might the easier persuade Pilate in that case But their great design was to throw off the odium of Christ’s death from themselves; at least among the vulgar crowd ; fearing them, if the council should have decreed his execution. They seek this evasion, there- fore, which did not altogether want some colour and pretext of truth; and it succeeded according to what they desired. Divine Providence so ordering it as the evangelist intimates, ver. 32, That the saying of Jesus might be fulfilled, which he spake signifying what death he should die: that is, be crucified accor- ding to the custom of the Romans. While I am upon this thought, I cannot but reflect upon that pas- sage, than which nothing is more worthy observation in the whole description of the Roman beast in the Revelation, chap. xiii. 4. The dragon which gave power to the beast. We cannot say this of the As- syrian, Babylonish, or any other monarchy ; for the ΤΟΥ Scriptures do not say it. But reason dictates, and the event itself tells us, that there was something acted by the Roman empire in behalf of the dragon, which was not compatible with any other, that is, the putting of the Son of God to death. Which thing we must remember as often as we recite that article of our creed, ‘ He suffered under Pontius Pilate, that is, was put to death by the Roman empire ” CHAPTER XIX. Jesus is scourged, crowned with thorns, and mocked by the soldiers, 1-3. wearing the purple robe ; and the Jews clamour for his death, 4-8. Pilate, 9-11. crucified, 17-22. of John, 25-27. He ws brought forth by Puate. Conversation between our Lord and Pilate expostulates with the Jews on their barbarous demands ; but they become more in- veterale, and he delivers Christ into their hands, 12-16. He, bearing his cross, is led to Golgotha, ana The soldiers cast lots for his raiment, 23, 24. Jesus commends his mother to the care Jesus thirsts, receives vinegar, and dies, 28-30. The Jews request that the legs of those who were crucified might be broken; the soldiers break those of the two thieves, and pierce the side of Christ; the Scriptures fulfilled in these acts, 31-37. and Nicodemus brings spices to embalm it, 38—40. A. M. 4033. ap; HES) TTHEN Pilate therefore took An, lyme: Jesus, and scourged jim. ———— 2 And the soldiers platted a crown Joseph of Arimathea begs the body of Christ ; He is laid in a new sepulchre, 41, 42. of thorns, and put zt on his head, ἀν δ, 4088. and they put on him a purple An. Olymp. ἕ CCIL.1. robe, a Matt. xx. 19; xxvil. 26; Mark xv. 15 ; Luke xviii. 33. NOTES ON CHAP. XIX. Verse 1. Pilate—took Jesus, and scourged him.] That is, caused him to be scourged: for we cannot 648 with Bede suppose that he scourged him with his own hand. As our Lord was scourged by order of Pilate, it is 1 Pilate seeks to release Christ, but A.M. 4033. 3 And said, Hail, King of the A. Ὁ. 29. An. Obymp. Jews! and they smote him with CCIL. 1. 5 their hands. 4 7 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, >that ye may know that I find no fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 ° When the chief priests therefore and of- ficers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. CHAP. XIX. his death. A. M. 4033. Fes Ὄ 29. . Olymp. CCIL. , the Jews clamour for 7 The Jews answered him, “We have a law, and by our law he ought to die, because *he made himself the Son of God. 8 4 When Pilate therefore heard that say- ing, he was the more afraid ; 9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? ἢ But Jesus gave him no answer. 10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee ? 11 Jesus answered, 5 Thou couldest have no >Chap. xviii. 38; ver. 6—* Acts iii. 13——4 Lev. xxiv. 16. © Matt. xxvi. 65; chap. v. 18; x. 33. probable he was scourged in the Roman manner, which was much more severe than that of the Jews. The latter never gave more than ‘thirty-nine blows; for the law had absolutely forbidden a man to be abused, or his flesh cut in this chastisement, Deut. xxv. 3. The common method of whipping or flogging in some places, especially that of a military kind, is a disgrace to the nation where it is done, to the laws, and to humanity. See Matt. xxvii. 26, and the note there. Though it Was customary to scourge the person who was to be crucified, yet it appears that Pilate had another end in view by scourging our Lord. He hoped that this would have satisfied the Jews, and that he might then have dismissed Jesus. This appears from Luke xxiii. 16. Verse 2. Platted a crown of thorns] See on Matt. xxvii. 29. Verse 5. And Pilate saith] The word Pilate, which we supply in our version, is added by one MS., the later Syriac, later Arabic, and the Coptic. Behold the man !| The man who, according to you, affects the government, and threatens to take away the empire from the Romans. Behold the man whom ye have brought unto me as an enemy to Cesar, and as a sower of the seeds of sedition in the land! In him 1 find πὸ guilt; and from him ye have no occasion to fear any evil. Verse 6. Crucify n1m] Avrov, which is necessary to the text, and which is wanting in the common edi- tions, and is supplied by our version in Italics, is added here on the authority of almost every MS. and version of importance. As it is omitted in the common editions, it affords another proof, that they were not taken from the best MSS. Verse 7. We have alaw] In Lev. xxiv. 14-16, we find that blasphemers of God were to be put to death; and the chief priests having charged Jesus with blas- phemy, they therefore voted that he deserved to die. See Matt. xxvi. 65,66. They might refer also to the law against false prophets, Deut. xviii. 20. The Son of God.] It is certain that the Jews un- ierstood this in a very peculiar sense. When Christ called himself the Son of God, they understood it to imply positive equality to the Supreme Being ; and, if ‘Isa. lili. 7; Matt. xxvii. 12, 14——s Luke xxii. 53; chap. vii. 30. they were wrong, our Lord never attempted to correct them. Verse 8. He was the more afraid] While Jesus was accused only as a disturber of the peace of the nation, which accusation Pilate knew to be false, he knew he could deliver him, because the judgment in that case belonged to himself; but when the Jews brought a charge against him of the most capital na- ture, from their own Jaws, he then saw that he had every thing to fear, if he did not deliver Jesus to their will. The Sanhedrin must not be offended—the po- pulace must not be irritated: from the former a com- plaint might be sent against him to Cesar; the latter might revolt, or proceed to some acts of violence, the end of which could not be foreseen. Pilate was cer- tainly to be pitied: he saw what was right, and he wished to do it; but he had not sufficient firmness of mind. He did not attend to that important maxim, Fiat justitia: ruat calum. Let justice be done, though the heavens should be dissolved. He had a vile people to govern, and it was not an easy matter to keep them quiet. Some suppose that Pilate’s fear arose from hearing that Jesus had said he was the Son of God; because Pilate, who was a polytheist, be- lieved that it was possible for the offspring of the gods to visit mortals; and he was afraid to condemn Jesus, for fear of offending some of the supreme deities. Per- haps the question in the succeeding verse refers to this. Verse 9. Whence art thou2] ‘This certainly does not mean, From what country art thou? for Pilate knew this well enough; but it appears he made this inquiry to know who were the parents of Christ; what were his pretensions, and whether he really were a demigod, such as the heathens believed in. To this question we find our Lord gave no answer. He had already toid him that his kingdom was not of this world; and that he came to erect a spiritual kingdom, not a temporal one: chap. xvili. 36, 37. This an- swer he deemed sufficient ; and he did not choose to satisfy a criminal curiosity, nor to enter then into any debate concerning the absurdity of the heathen worship. Verse 11. Hath the greater sin.] It isa sin in thee to condemn me, while thou art convinced in thy com 649 Pilate delwers up Jesus A, M. 4033. power at all against me, except it τῷ SN were given thee from above: there- ——— fore he that delivered me unto thee hath the greater sin. 12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, 4 Tf thou let this man go, thou art not Cesar’s friend: * whosoever maketh himself a king, speaketh against Cesar. 13 When Pilate therefore heard that say- ing, he brought Jesus forth, and sat down in the judgment seat in a place that is called ST. JOHN. to be crucified. the Pavement, but in the Hebrew, 4, M4033. Gabbatha. An. Olymp. CCIL 1. 14 And * it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! 15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, |! We have no king but Cesar. 16 ™ Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. » Luke xxiii. 2——# Acts xvii. 7—* Matt. xxvii. 62 ——!Gen. xlix. 10— Matt. xxvii. 26, 31 ; Mark xv. 15; Luke xxiii. 24. science that I am zmnocent: but the Jews who de- livered me to thee, and Judas who delivered me to the Jews, have the greater crime to answer for. Thy ignorance in some measure excuses thee ; but the rage and malice of the Jews put them at present out of the reach of mercy. Verse 12. Pilate sought to release him] Pilate made five several attempts to release our Lord ; as we may learn from Juke xxiii. 4, 15, 20, 22; John xix. 4, 12, 13. Thou art not Cesar’s friend] Thou dost not act like a person who has the interest of the emperor at heart. Ambassadors, prefects, counsellors, &c., were generally termed the friends of the emperor. This insinuation determined Pilate to make no longer re- sistance : he was afraid of being accused, and he knew Tiberius was one of the most jealous and distrustful princes in the world. During his reign, accusations of conspiracies were much in fashion; they were founded on the silliest pretences, and punished with excessive rigour. See Calmet, Tacit. An. 1. i. 6. 72, 73, 74. Sueton. in Tiber. c. 58. Verse 13. The Pavement] Λιϑοόστρωτον, literally, a stone pavement: probably it was that place in the open court where the chair of justice was set, for the pre- fects of provinces always held their courts of justice in the open air, and which was paved with stones of various colours, like that of Ahasuerus, Esth. i. 6, of red, blue, white, and black marble; what we still term Mosaic work, or something in imitation of it; such as the Roman pavements frequently dug up in this and other countries, where the Romans have had military stations. Gabbatha.| That is, an elevated place; from 723 gabah, high, raised up; and it is very likely that the judgment seat was considerably elevated in the court, and that the governor went up to it by steps; and per- haps these very steps were what was called the Pave- ment. John does not say that Lithostroton, or the Pavement, is the meaning of the word Gabbatha ; but that the place was called so in the Hebrew. The place was probably called Lithostroton, or the Pavement : the seat of judgment, Gabbatha, the raised or elevated place. In several MSS. and versions, the scribes not un- derstanding the Hebrew word, wrote it variously, 650 Gabbatha, Gabatha, Kapphatha, Kappata, Gennetha, Gennacsa, and Gennesar. Lightfoot conjectures that the pavement here means the room Gazith in the tem- ple, in which the grand council, called the Sanhedrin, held their meetings. Verse 14. It was the preparation of the passover] That is, the time in which they were just preparing to Jall the paschal lamb. Cities differ widely concern- ing the time of cur Lord’s crucifixion; and this verse is variously understood. Some think it signifies merely the preparation of the Sabbath; and that it is called the preparation of the passover, because the prepara- tion of the Sabbath happened that year on the eve of the passover. Others think that the preparation of the Sabbath is distinctly spoken of in ver. $1, and was different from what is here mentioned. Contending nations may be more easily reconciled than contending critics. The sixth hour] Mark says, chap. xv. 25, that it was the third hour. Tpiry, the third, is the reading of DL, four others, the Chron. Alew., Severus Antio- chen., Ammonius, with others mentioned by Theophy- lact. _Nonnus, who wrote in the fifth century, reads τρίτη, the third. As in ancient times all the numbers were written in the manuscripts, not at large but in numeral letters, it was easy for f three, to be mistaken for ς siz. The Codex Beze has generally numeral letters instead of words. Bengel observes that he has found the letter [7 gamma, THREE, exceedingly like the ¢ episemon, six, in some MSS. The major part of the best critics think that τρίτη, the third, is the genuine reading. See the note on Mark xv. 25. Behold your king!| This was probably intended as an irony; and, by thus turning their pretended serious apprehensions into ridicule, he hoped still to release him. Verse 15. Away with him] Apov: probably this means, Kill him. In Isa. lvii. 1, it is said, καὶ avdpec, δικαιοι αἰρονται, and just men are taken away; that is, according to some, by a violent death. Verse 16. Then delivered he him] This was not till after he had washed his hands, Matt. xxvil. 24, to show, by that symbolical action, that he was innocent of the death of Christ. John omits this circumstance, together with the insults which Christ received from the soldiers. See Matt. xxvii. 26, &c.; Mark xv. 16, &e 1 Inscription on he cross. M. 4033. n : ᾿ ee 17. And he, bearing his cross, An. Olymp. ° went forth into a place called the sisal place of a skull, which is called in the Hebrew Golgotha : 18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst. 19 4» And Pilate wrote a ttle, and put 1ὲ on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. 20 This title then read many of the Jews : for the place where Jesus was crucified was CHAP. XIX. The soldiers divide his ravment nigh to the city : and it was written yg in Hebrew, and Greek, and Latin. Ἀπ aa 21 Then said the chief priests of -————- the Jews to Pilate, Write not, The King of the Jews ; but that he said, I am King of the Jews. 22 Pilate answered, What I have written, I have written. 23 4% Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat : now the coat was without seam, * wo- ven from the top throughout. 24 They said therefore among thence ives Mark xv. 21, 22; uke Heb. xiii. 12. ©Matt. xxvii. 31, 33; °Num. xv. 36; 26, 33. | p Matt. ΧΧΨΊΙ. 37; ; Mark xv. 26; Luke Xxill. 38, Bae alt. XXVil. 35; Mark xv. 24; Luke xxiii. 34. Or, wrought. Verse 17. Bearing his cross] He bore it all alone first ; when he could no longer carry the whole through -,eakness, occasioned by the ill usage he had received, Simon, a Cyrenian, helped him to carry it: see the note on Matt. xxvii. 32. ι Golgotha| See on Matt. xxvii. 33. Verse 18. Two other] Matthew and Mark in the parallel places calls them robbers or murderers ; they probably belonged to the gang of Barabbas. See about the figure of the cross, and the nature of crucifixion, on Matt. xxvii. 35. Verse 19. Pilate wrote a title] XXvil. 37. Verse 20. Hebrew,—Greek,—Latin.] See on Luke xxiii. 38. See on Matt. On Matt. xxvii. 37, I have given this title in He- brew, Greek, and Latin, as mentioned by this evan- gelist. The reader, however, will not be displeased to find the same title repeated here in a character which was written in the fourth century, and is probably nearly resembling that used in the earliest ages of Christianity. The Greek and Latin character, which is inserted here, is an exact fac-simile of that in the Codex Beza, cut and cast at the expense of the Uni- versity of Cambridge, for Dr. Kipling’s edition of that most venerable MS. which contains the Greek text of the four evangelists and Acts; and the Latin text of the same, as it existed before the time of St. Jerome. Having examined the MS. myself, I can say that these types are a very faithful representation of the original. In Hebrew, Ἑβραῖςι. STITT NID NIN) Pw" In Greek, ‘EAAnvict. wCcOoYC O NAZCPEor: O BACIAGCYC TON 10YAAIOON: In Latin, Ῥωμαῖςι. 1GhSUS VAZARENUS REx rudAcoRuUM Verse 22. What I have written, I have written.] That is, I will not alter what I have written. The Roman laws forbad the sentence to be altered when once pronounced ; and as this inscription was consider- ed as the sentence pronounced against our Lord, there- fore, it could not be changed: but this form of speech is common in the Jewish writings, and means simply, what is done shall continue. Pilate seems to speak prophetically. This is the king of the Jews: they shall have no other Messiah for ever. Verse 23. To every soldier a part] So it appears there were four soldiers employed in nailing him to and rearing up the cross. The coat was without seam] Several have seriously doubted whether this can be literally understood, as they imagine that nothing with sleeves, &c. can be woven without a seam. But Baun, de Vest. Sacer. Heb. |. 1, c. 16, has proved, not only that such things 3 were done by the ancients, and are still done in the east, but himself got a loom made, on which these kinds of tunies, vents, sleeves, and all, were woven in one piece. See much on this subject in Calmet. The clothes of a Hindoo are always without a seam ; and the Brahmins would not wear clothes that were otherwise made. Besides, the Hindoos have no regular tailors. Our Lord was now in the grand office of high priest, and was about to offer the expiatory victim for the sin of the world. And it is worthy of remark that the very dress he was in was similar to that of the Jewish high priest. The following is the description given of his dress by Josephus, Ant. Ὁ. 111. ¢. 7, s. 4: “Now this coat (χίτων) was not composed of tio pieces, nor was it sewed together upon the shoulders and sides, but it was one long vestment, so woven as to have an opening for the neck; not an oblique one, but parted all along the back and breast: it was also 651 Jesus commends his mother A.M. 4033. Tet us not rend it, but cast lots A. D.29. An. Olymp. for it, whose it shall be: that the ς: scripture might be fulfilled, which saith, * They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. 25 Ἵ * Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of ἃ Cleophas, ἡ and Mary Magdalene. 26 When Jesus therefore saw his mother, ST. JOHN. to the care of John. and ™ the disciple standing by, whom 4, ™ 4088, he leved, he saith unto his mother, An. Olymp. x Woman, behold thy son! as 27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her ¥ unto his own home. 28 9 After this, Jesus knowing that ali things were now accomplished, * that the scrip- ture might be fulfilled, saith, I thirst. 29 Now there was set a vessel full of vine- w Chap. xill. 23; xx. 2; xxi. 7, 20, 24———* Chap. ii. 4——¥ Ch, i. 11; xvi. 32.— Psa. lxix. 21. 5 Psa. xxii. 18. Matt. xxvii. 55; Mark xv. 40; Luke xxiii. 49. “Or, Clopas. ¥ Luke xxiv. 18. parted where the hands were to come out.” A little before, the same author says, that “ the high priest had a long robe of a blue colour, which hung down to the feet, and was put over all the rest.” It is likely that this was the same with that upper garment which the soldiers divided among them, it being probably of a costly stuff. I may just add here, that I knew a woman who nit all kinds of clothes, even to the sleeves and button holes, without a seam; and have seen some of the garments which she made; that the thing is pos- sible I have the fullest proof. For an explanation of χίτων and ἱματιον, which we translate cloak, and coat, see the note on Luke vi. 29. Verse 24. That the scripture might be fulfilled] These words are found in the common printed text, in Matt. xxvii. 35; but they are omitted by ABDEF GHKLMSU, Mt. BHV, 150 others; the principal versions, Chrysostom, Tit. Bost., Euthymius, Theo- phylact, Origen, Hilary, Augustin, Juven. See Griesbach’s second edition. But in the text of John they are not omitted by one MS., version, or ancient commentator. The words are taken from Psa. xxii. 18, where it appears they were spoken prophetically of this treat- ment which Jesus received, upwards of a thousand years before it took place ! But it should be remarked that this form of speech, which frequently occurs, often means no more than that the thing so fell out that such a portion of Scrip- ture may be exactly applied to it. Verse 25. Mary the wife of Cleophas] She is said, in Matt. xxvii. 56, (see the note there,) and Mark xv. 40, to have been the mother of James the Less, and of Joses; and this James her son is said, in Matt. x. 3, to have been the son of Alpheus; hence it seems that Alpheus and Cleopas were the same person. To which may be added, that Hegesippus is quoted by Eusebius, Hist. Eccles. 1. iii. e. 11, as saying that Cleopas was the brother of Joseph, the husband of the virgin. Theophylact says that Cleopas, (brother of Joseph, the husband of the virgin,) having died childless, his brother Joseph married his widow, by whom he had four sons, called by the evangelists the brothers of our Lord, and two daughters, the one named Salome, the other Mary, the daughter of Cleopas, because she was his daughter according to law, though she was the daughter of Joseph according to nature. There are several conjectures equally well founded with this ]ast to be met with in the ancient 652 | commentators ; but, in many cases, it is very difficult to distinguish the different Marys mentioned by the evangelists. Verse 26. The disciple—whom he loved] John, the writer of this Gospel. Woman, behold thy son!| This is a remarkable ex- pression, and has been much misunderstood. It con- veys no idea of disrespect, nor of unconcern, as has been commonly supposed. In the way of compel- lation, man! and woman! were titles of as much respect among the Hebrews as siz! and madam! are among us. But why does not Jesus call her mother ? Probably because he wished to spare her feelings ; he would not mention a name, the very sound of which must have wrung her heart with additional sorrow. On this account he says, Behold thy son! this was the language of pure natural affection: ‘ Consider this crucified man no longer at present as any relative of thine ; but take that disciple whom my power shall preserve from evil for thy son; and, while he consi- ders thee as his mother, account him for thy child.” It is probable that it was because the keeping of the blessed virgin was entrusted to him that he was the only disciple of our Lord who died a natural death, God having preserved him for the sake of the person whom he gave him in charge. Many children are not only preserved alive, but abundantly prospered in temporal things, for the sake of the desolate parents whom God hast cast upon their care. It is very likely that Joseph was dead previously to this; and that this was the reason why the desolate virgin is committed to the care of the beloved disciple. Verse 28. I thirst.| The scripture that referred to his drinking the vinegar is Psa. xix. 21. The fa- tigue which he had undergone, the grief he had felt, the heat of the day, and the loss of blood, were the natural causes of this thirst. This he would have borne without complaint ; but he wished to give them the fullest proof of his being the Messiah, by dis- tinctly marking how every thing relative to the Mes- siah, which had been written in the prophets, had its complete fulfilment in him. Verse 29. A vessel full of vinegar] This was pro- bably that tart small wine which we are assured was the common drink of the Roman soldiers. Our word vinegar comes from the French vin aigre, sour or tart wine ; and, although it is probable that it was brought at this time for the use of the four Roman soldiers who were employed in the crucifixion of our Lord, 1 Jesus gwes up the ghost. were y gar: and * they filled a sponge with Pr Oia. vinegar, and put zt upon hyssop, and cc put τὲ to his mouth. 30 When Jesus therefore had received the vinegar, he said, ἢ It is finished: and he bowed his head, and gave up the ghost. 31 ἽἼ The Jews therefore ° because it was the preparation, ὁ that the bodies should not remain upon the cross on the Sabbath day, (° for that Sabbath day was a high day,) besought Pilate CHAP. XIX. A soldier pierces his side. that their legs might be broken, and Αι δ 4033- that they might be taken away. 32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. 33 But when they came to Jesus, and saw that he was dead already, they brake not his legs : 34 But one of the soldiers with a spear pierced his side, and forthwith ἢ came there out blood and water. An. Olymp. CCIL 1 & Matt. xxv. 48. © Chap. xvii. 4——¢ Ver. 42; Mark xv. 42. eut. xxi. 23. yet it is as probable that it might have been furnished for the use of the persons crucified; who, in that lingering kind of death, must necessarily be grievously tormented with thirst. This vinegar must not be confounded with the vinegar and gall mentioned Matt. xxvii. 34, and Mark xv. 23. That, being a stupifying potion, intended to alleviate his pain, he refused to drink ; but of this he took a little, and then expired, ver. 30. And put it upon hyssop| Or, according to others, putting hyssop about it. A great variety of conjec- tures have been produced to solve the difficulty in this text, which is occasioned by supposing that the sponge was put on a stalk of hyssop, and that this is the reed mentioned by Matthew and Mark. It is possible that the hyssop might grow to such a size in Judea as that a stalk of it might answer the end of a reed or cane in the case mentioned here; but still it appears to me more natural to suppose that the reed was a distinct thing, and that the hyssop was used only to bind the sponge fast to the reed; unless we may suppose it was added for some mystical purpose, as we find it frequently used in the Old Testament in rites of purification. The various conjectures on this point may be seen in Bowyer’s Conject. and in Calmet. Jerse 30. It is finished] Asif he had said: “1 have executed the great designs of the Almighty—I have satisfied the demands of his justice—I have ac- complished all that was written in the prophets, and suffered the utmost malice of my enemies; and now the way to the holy of holies is made manifest through my blood.” An awful, yet a glorious finish. Through this tragical death God is reconciled to man, and the kingdom of heaven opened to every believing soul. * Shout heaven and earth, this sum of good to MAN!” See the note on Matt. xxvii. 50. The prodigies which happened at our Lord’s death, and which are mentioned by the other three evange- lists, are omitted by John, because he found the others had sufficiently stated them, and it appears he had nothing new to add. Verse 31. Jt was the preparation] Every Sabbath had a preparation which began at the ninth hour (that is, three o’clock) the preceding evening. Jose- phus, Ant. Ὁ. xvi. c. 6, 5. 2, recites an edict of the Emperor Augustus in favour of the Jews, which orders, “that no one shall be obliged to give bail or surety on the Sabbath day, nor on the preparation before it, © Lev. xxiii. 11,15; Num. xxviii. 17, 18; Isa. i. 13, 15. —! Zech. xii. 10; xii. 1, 6, 7; 1 John v. 5, 8. after the ninth hour.” The time fixed here was un- doubtedly in conformity to the Jewish custom, as they began their preparation at three o'clock on the Friday evening. That the bodies should not remain] For the law, Deut. xxi. 22, 23, ordered that the bodies of criminals should not hang all night; and they did not wish to have the Sabbath profaned by either taking them down on that day, or letting them hang to disturb the joy of that holy time. Probably their consciences began to sting them for what they had done, and they wished to remove the victim of their malice out of their sight. For that Sabbath day was a high day) 1. Because it was the Sabbath. 2. Because it was the day on which all the people presented themselves in the tem- ple according to the command, Exod. xxiii. 17. 5. Because that was the day on which the sheaf of the first fruits was offered, according to the command, Lev. xxiii. 10, 11. So that upon this day there hap- pened to be three solemnities in one.—Lightfoot. It might be properly called a high day, because the passover fell on that Sabbath. Their legs might be broken] Lactantius says, 1. iv c. 26, that it was a common custom to break the legs or other bones of criminals upon the cross; and this appears to have been a kind of coup de grace, the sooner to put them out of pain. Verse 34. With a spear pierced his side} The sol- dier who pierced our Lord’s side has been called by the Roman Catholic writers Longinus, which seems to be a corruption of Aoyyn, lonche, a spear or dart, the word in the text. They moreover tell us that this man was converted—that it was he who said, Truly this was the Son of God—that he travelled into Cappadocia, and there preached the Gospel of Christ, and received the crown of martyrdom. But this de- serves the same credit as the other legends of the Popish Church. Whether it was the right or the left side of Christ that was pierced has been a matter of serious discus- sion among divines and physicians; and on this sub- ject they are not yet agreed. That it is of no im- portance we are sure, because the Holy Ghost has not revealed it. Luke Cranache, a famous painter, whose piece of the crucifixion is at Augsburg, has put no wound on either side: when he was asked the reason of this—TZ will do it, said he, when I am informed WHICH side was pierced. 653 Jiseph begs the body of Christ, A.M. 4033. 35 And he that saw 7t bare re- os ian. cord, and his record is true: and - he knoweth that he saith true, that ye might believe. 36 For these things were done, 8 that the scripture should be fulfilled, A bone of hima shall not be broken. 37 And again another scripture saith, * They shall look on him whom they pierced. 38 Ἵ ‘And after this, Joseph of Arimathea, being a disciple of Jesus, but secretly * for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. h Psa. xxii. 5 Exod. xii. 46; Num. ix. 12; Psa. xxxiv. 20. i Matt. xxvii. 57; Mark xv. 16, 17; Zech. xii. 10; Rev. 1. 7. ST. JOHN. and Nicodemus embalms 1 39 And there came also ' Nico- 4,M; 4033: demus, which at the first came An. Olymp. to Jesus by night, and brought a mixture of myrrh and aloes, about a hundred pound werght. 40 Then took they the body of Jesus, and ™ wound it in linen clothes with the spices, as the manner of the Jews is to bury. 41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. 42 "There laid they Jesus therefore, ° be- cause of the Jews’ preparation day ; for the sepulchre was nigh at hand. 1Chap. ii. 1, © Ver. 31. 42; Luke xxiii. 50. Chap. ix. 22; xii. 42. 2; vii. 50.—™ Acts v. 6. oJsa. 1111. 9. Blood and water.| It may be naturally supposed that the spear went through the pericardium and pierced the heart; that the water proceeded from the former, and the blood from the latter. Ambrose, Augustin, and Chrysostom, make the blood an emblem of the eucharist, and the water an emblem of baptism. Others represent them as the emblems of the old and new covenants. Protestants have thought them the emblems of justification, which is through the blood of the Lamb, and sanctification, which is through the washing of regeneration ; and it is in reference to the first notion that they mingle the wine with water in the sacrament of the Lord’s supper. The piercing appears to have taken place because his legs were not broken; and, as the law in this case stated that the criminals were to continue on the cross till they died, the side of our Lord was pierced to secure the accom- plishment of the law; and the issuing of the blood and water appears to be only a natural effect of the above cause, and probably nothing mystical or spiritual was intended by it. However, it affords the fullest proof that Jesus died for our sins. Dr. Lightfoot thinks that there is a reference here to the rock in the wil- derness which Moses smote twice, and which, accord- ing to the Jews, Shemoth Rabba, fol. 122, “ poured out blood at the first stroke, and water at the second.” Now St. Paul says, 1 Cor. x. 4, That rock was Christ; and here the evangelist says, the soldier | pierced his side, and there came out blood and water. St. John therefore, in what he asserts in the 35th and 36th verses, wishes to call the attention of the Jews to this point, in order to show them that this Jesus was the true Messiah, who was typified by the rock in the wilderness. He knoweth that he saith true, that ye might believe. Verse 35. He that saw it] Most probably John himself, who must have been pretty near the cross to have been able to distinguish between the blood and the water, as they issued from the side of our blessed Lord. And he knoweth] This appears to be an appeal to the Lord Jesus, for the truth of the testimony which he had now delivered. But why sucha solemn appeal, 654 unless there was something miraculous in this matter ἢ It might appear to him necessary: 1. Because the other evangelists had not noticed it. 2. Because it contained the most decisive proof of the death of Christ: as a wound such as this was could not have been inflicted, (though other causes had been wanting,) without occa- sioning the death of the person; and on his dying for men depended the salvation of the world. Ana, 3. Because two important prophecies were fulfilled by this very circumstance, both of which designated more particularly the person of the Messiah. A bone of him shall not be broken, Exod. xii. 46; Num. ix. 12; Psa. xxxiv.20. They shall look upon him whom they pierced, Zech. xii. 10; Psa. xxi. 16. Verse 38. Joseph of Arimathea] See on Matt xxvii. 57-60; and particularly Mark xv. 42, 43. Verse 39. Nicodemus] See on chap. 11]. 1, &e. Myrrh and aloes} Which drugs were used to pre- serve bodies from putrefaction. Calmet says that the aloes mentioned here is a liquor which runs from an aromatic tree, and is widely different from that called aloes among us. Some have objectedthat a hundred pounds’ weight of myrrh and aloes was enough to embalm two hundred dead bodies; and instead of éxarov, a hundred, some critics have proposed to read ἑκατερων----α mixture of myrrh and aloes, of about a pound Each. See Bow- yer’s Conjectures. But it may be observed that great quantities of spices were used for embalming dead bodies, when they intended to show peculiar marks of respect to the deceased. A great quantity was used at the funeral of Avislobulus ; and it is said that five hundred servants bearing aromatics attended the fune- ral of Herod: see Josephus, Ant. Ὁ. xv. 6. 3, 5. 4; and Ὁ. xvii. ec. 8, 5. 3: and fourscore pounds of spices were used at the funeral of R. Gamaliel the elder. See Wetstein in loc. Verse 40. Wound it in linen] See on chap. xi. 34. Verse 41. There was a garden] It was an ancient custom for particular families to have burying places in their gardens. See 2 Kings xxi. 18, 26. New sepulchre] See on Matt. xxvii. 60. Verse 42. Because of the Jews’ preparation] From Mary comes to the sepulchre, this it may be conjectured that they had designed to have put him in a more magnificent tomb ; or, that they intended to make one expressly for himself after the passover: or, that they had designed to have put him somewhere else, but could not do it for want of time; and that they put him here because the tomb was nigh. It appears plainly, from embalming, &c., that none of these persons had any hope of the resur- rection of Christ. They considered him as a great and eminent prophet, and treated him as such. 1. In the burial of our Lord, a remarkable prophecy was fulfilled: His death was appointed with the wicked ; and with a rich man was his tomb. See Lowth on Isa. lili. 9. Every thing attending his mock trial, his passion, his death, his burial, &c., afforded the fullest proof of his innocence. In still continuing to reject him, the Jews seem to have exceeded the ordinary bounds of incredulity and callousness of heart. One might imagine that a candid attention to the Gospel facts, collated with those passages in the law and in the prophets which they acknowledge to speak of the Messiah, would be sufficient to furnish them with the utmost evidence and fullest conviction that he is the Christ, and that they are to expect none other. But where people once make a covenant with unbelief, argument, reason, demonstration, and miracles them- selves, fail to convince them. As their conviction, through this obstinacy, is rendered impossible, it be- longs to God’s justice to confound them. At present they have scarcely any correct knowledge of the true God ; and, while they continue to reject the genuine faith, they are capable of crediting the most degrading absurdities. 2. The holy sepulchre, or what has long passed for the burial place of our Lord, is now no more! On CHAP, XX. and finds the stone taken away. Holy Sepulchre was discovered to be on fire ; and be- tween five and six in the morning the burning cupola, with all the melting and boiling lead upon it, fell in. The excessive heat which proceeded from this immense mass of liquid fire, caused not only the marble columns, which supported the gallery, to burst; but likewise the marble floor of the Church, together with the pilasters and images in bas relief that decorate the chapel, con- taining the holy sepulchre, situated in the centre of the church. Shortly after, the massive columns which supported the gallery, fell down, together with the whole of the walls.” Thus has perished the famous church raised by the Empress Helena fourteen hun- dred years ago, over the place where the body of our blessed Lord was supposed to have been deposited, while he lay under the power of death. And thus has perished an engine of superstition, fraud, and im- posture. To the most sinful purposes has this holy sepulchre been abused. The Greeks and Armenians have pretended that, on every Haster-eve. fire descends from heaven, and kindles all the lamps and candles in the place; and immense crowds of pilgrims frequent this place, on these occasions, in order to witness this ceremony, to light a taper at this sacred flame, and with these candles to singe and daub pieces of linen, which are afterwards to serve for winding sheets ; for, says Mr. Maundrell, who was present, April 3rd, 1697, and witnessed the whole of this absurd and abominable ceremony, “it is the opinion of these poor people that, if they can but have the happiness to be buried in a shroud smutted with this celestial fire, it will certainly secure them from the flames of hell.” See the whole of his circumstantial account of this imposture, and the ridiculous and abominable cere- monies with which it is accompanied, in his Journey from Aleppo to Jerusalem, edit. 5th, pp. 94-97 ; and let the the following information the reader may depend: | reader thank God that he is not degraded with a super- “On the night of Ocober 11, 1808, the Church of the | stition that renders the grace of the Gospel of none effect. CHAPTER XX. Mary Magdalene, coming early to the sepulchre, finds it empty, and runs and tells Peter, 1, 2. John run to the tomb, and find allas Mary had reported, 3-10. tomb, 11-13. Jesus himself appears to her, and sends her with a message to the disciples, 14-18. Peter and Mary sees a vision of angels in the He appears to the disciples, gives the fullest proof of the reality of his resurrection, and communicates to them a measure of the Holy Spirit, 19-23. The determined incredulity of Thomas, 24, 25. Eight days after, Jesus appears again to the disciples, Thomas being present, to whom he gives the proofs he had desired, 26, 27. his case, 29. ed, 31. ia THE " first day of the week com- An, Olymp eth Mary Magdalene early, when it was yet dark, unto the sepulchre, Thomas is convinced, and makes a noble confession, 28. Various signs done by Christ, not circumstantially related, 30. Our Lord's reflections on Why others are record- and seeth the stone taken away from 4,™; 4033. the sepulchre. An. Olymp. CCIL. 1. 2 Then she runneth, and cometh “ 2 Matt. xxviii. 1; Mark NOTES ON CHAP. XX. All that John relates concerning the resurrection of our Lord he has collected partly from the account given by Mary Magdalene, and partly from his own observa- tions. From Mary he derived the information given, ver. 1, 2, and from ver. 11-18. From his own actual knowledge, what he relates, ver. 3-10, 19-29, and } xvi. 1; Luke xxiv. 1. the whole of chap. xxi. It is supposed that he details the account given by Mary, without altering any cir- cumstance, and without either addition or retrenchment. See Rosenmiiler. Verse 1. The first day of the week] On what we eall Sunday morning, the morning after the Jewish Sabbath. As Christ had been buried in haste, these 655 Mary sees a vision of Ss aia to Simon Peter, and to the ἢ other | not lying with the linen clothes, but An, Olyme. disciple whom Jesus loved, and —__—_. saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. 3 °¢ Peter therefore went forth, and that other disciple, and came to the sepulchre. 4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. 5 And he stooping down, and looking in, saw “the linen clothes lying; yet went he notin. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, 7 And ° the napkin, that was about his head, ST. JOHN. angels at the sepulchre A. M. 4033. A.D. 29. wrapped together in a place by itself. An. Claes 8 Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. 9 For as yet they knew not the £ scripture, that he must rise again from the dead. 10 Then the disciples went away again unto their own home. 11 “ ε But Mary stood without at the sepul- chre weeping: and as she wept, she stooped down, and looked into the sepulchre, 12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why bChap. ΧΙ. 23; xix. 26; xxi. 7, 20, 24. ¢ Luke xxiv. 12. 4 Chap. xix. 40. e Chap. xi. 44.——f Psa. xvi. 10; Acts 11. 25-31; xiii. 34, 35. & Mark xvi. 8. holy women had bought aromatics, Mark xvi. 1; Luke xxiv. 1, to embalm him afresh, and in a more complete manner than it could have been done by Joseph and Nicodemus. John only mentions Mary of Magdala, because he appears to wish to give a more detailed history of her conduct than of any of the rest; but the other evangelists speak of three persons who went toge- ther to the tomb, viz. Mary of Magdala, Mary the mo- ther of James, and Salome: Matt. xxviii. 1; Mark xvi.1. Verse 2. Then she runneth] This was after the women had seen the angels, who said he was risen from the dead, Luke xxiv. 4. She told, not only Peter and John, but the other apostles also, Matt. Xxviii. 8; but only the two disciples above mentioned went to the tomb to see whether what she had said was true. They have taken away the Lord] She mentions nothing of what the angels had said, in her hurry and confusion ; she speaks things only by halves ; and pro- bably the vision of angels might have appeared to her only as an illusion of her own fancy, and not to be any farther regarded. Verse 4. Outrun Peter] Not because he had a greater desire to see into the truth of these things ; but because he was younger, and lighter of foot. Verse 5. Went he not in.| Why? Because he was fully satisfied that the body was not there. But why did he not seize upon the linen clothes, and keep them asa most precious relic? Because he had too much religion and too much sense; and the time of superstition and nonsense was not yet arrived, in which bits of rotten wood, rags of rotten cloth, decayed bones (to whom originally belonging no one knows) and bramble bushes, should become objects of religious adoration. Verse 6. Seeth the linen clothes lie] Oewper: from Beaouat, to behold, and épaw, to see—to look steadily at any thing, so as to discover what it is, and to be satisfied with viewing it. Verse 7. Wrapped together ina place by itself.] The providence of God ordered these very little mat-| was conjectured, on chap. xix. 42, 656 ters, so that they became the fullest proofs against the lie of the chief priests, that the body had been stolen away by the disciples. If the body had been stolen away, those who took it would not have stopped to strip the clothes from it, and to wrap them up, and lay them by in separate places. Verse 8. That other disciple] John. Saw] That the body was not there. And believed.| That it had been taken away, as Mary had said; but he did not believe that he was risen from the dead. See what follows. Verse 9. They knew not the scripture] Viz. Psa. xvi. 9,10: Thou wilt not leave my soul in hell— bw wad ayn Ν 2 ki lo tdazob naphshi Vsheol— For thou wilt not abandon my life to the grave, nor suffer thy Holy One to see corruption. It was cer- tainly a reproach to the disciples that they had not un- derstood this prophecy, when our Lord had given them often the most direct information concerning it. Christ had referred to the history of Jonah, Matt xii. 40, which was at once the type and the proof of his owr resurrection. However, this ingenuous confession of John, in a matter so dishonourable to himself, is a full proof of his sincerity, and of the truth of his narration. Verse 10. Unto their own home.| LEiither to their own houses, if they still had any ; or to those of their friends, or to those where they had a hired lodging, and where they met together for religious purposes. See ver. 19. Verse 11. But Mary stood without] She remain- ed some time after Peter and John had returned to their own homes. Verse 12. Seeth two angels] See on ver. 6. She knew these to be angels by their white and ghstering robes. Matthew and Mark mention but one angel— probably that one only that spoke, ver. 13. One at the head, and the other at the feet] So were the cherubim placed at each end of the mercy-seat : Exod. xxv. 18,19. Lightfoot. Verse 13. They have taken away my Lord] It that the body of 1 Tesus appears to Mary, who Srl weepest thou? She saith unto them, ee Because they have taken away my Lord, and I know not where they have laid him. 14 ἡ And when she had thus said, she turned herself back. and saw Jesus standing, and i knew not that it was Jesus. 15 Jesus saith unto her, Woman, why weep- est thou ? whom seekest thou ? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. 16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. h Matt. xxviii. 9; Mark xvi. 9——i Luke xxiv. 16, 31; ae xxi. 4. ——* Psa. xxii. 22; Matt. xxviii. 10; Rom. vili.29; Heb. our Lord was only put here for the time being, that, after the Sabbath, they might carry it to a more pro- per place. Mary seems to refer to this: They have taken away my Lord, and I know not where they have aid him. This removal she probably attributed to some of our Lord’s disciples, or to some of his friends. Verse 14. She turned herself back] Or, eatpadn εἰς Ta οπίσω, she was turned back, i. 6. to go again with the other women to Jerusalem, who had already departed ; but she had not as yet gone so far as to be out of the garden. Knew not that it was Jesus] John has here omitted what the angels said to the women, about Christ’s be- ing risen; probably because it was so particularly re- lated by the other evangelists: Matt. xxviii, 5-7; Mark xvi. 6,7; Luke xxiv. 5,6, 7. Mary was so absorbed in grief that she paid but little attention to the person of our Lord, and therefore did not at first discern it to be him; nor could she imagine such an appearance possible, as she had no conception of his resurrection from the dead. She was therefore every way unprepared to recognize the person of our Lord. Verse 15. Supposing him to be the gardener] Kn- ποῦρος, the inspector or overseer of the garden, from κῆπος, a garden, and ovpoc, an inspector—the person who had the charge of the workmen, and the care of the produce of the garden ; and who rendered account to the owner. And I will take him away] How true is the pro- verb, Love feels no load! Jesus was in the prime of life when he was crucified, and had a hundred pounds weight of spices added to his body; and yet Mary thinks of nothing less than carrying him away with her, if she can but find where he is laid! Verse 16. Mary.) This word was no doubt spoken with uncommon emphasis; and the usual sound of Claist’s voice accompanied it, so as immediately to prove that it must be Jesus. What transports of joy must have filled this woman’s heart! Let it be re- marked that Mary Magdalene sought Jesus more fer- vently, and continued more affectionately attached to him than any of the rest; therefore to her first Jesus Vou. I. ( 42 ) CHAP. XX. announces the resurrection 5. sal A. M. 4033 17 Jesus saith unto her, Touch “,") 00 me not; for I am not yet ascended pei to my Father: but go to * my bre- == thren, and say unto them, !I ascend unto my Father, and your Father; and t.™my God, and your God. 18 "Mary Magdalene came and told the dis- ciples that she had seen the Lord, and that he had spoken these things unto her. 19 Ἵ ° Then the same day at evening, being the first day of the week, when the doors were shtit where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. ii. 11.— Chap. xvi. 28——™ Eph. 1. 17 ——* Matt. xxviii. 10; Luke xxiv. ]0.—®° Mark xvi. 14; Luke xxiv. 36; 1 Cor. xv. 5. is pleased to show himself, and she is made the first herald of the Gospel of a risen Saviour. After Mary’s exclamation of Rabboni, and its inter- pretation by the evangelist, one MS., the later Syriac Syriac Mieros., and three copies of the Itala, add καὶ mpocedpapuev ἅψασϑαι αὐτου, And she ran to embrace, or cling to him. Then our Lord’s words come in with the reason for them. Verse 17. Touch me not] My pov ἅπτου, Cling not to me. Ἅπτομαι has this sense in Job xxxi. 7. where the Septuagint use it for the Hebrew p37 dabak. which signifies to cleave, cling, stick, or be glued to From Matt. xxviii. 9, it appears that some of the wo- men held him by the feet and worshipped him. This probably Mary did; and our Lord seems to have spo- ken to her to this effect: “‘ Spend no longer time with me now: I am not going immediately to heayven— you will have several opportunities of seeing me again: but go and tell my disciples, that I am, by and by, to ascend to my Father and God, who is your Father and God also. Therefore, let them take courage.” Verse 18. Told the disciples—that he had spoken these things] St. Mark says, chap. xvi. 11, that the afflicted apostles could not believe what she had said. They seem to have considered it as an effect of her troubled imagination. Verse 19. The doors were shut—for fear of the Jews| We do not find that the Jews designed to mo- lest the disciples: that word of authority which Christ spoke, chap. xviii. 8, Let these go away—had pre- vented the Jews from offering them any injury; but, as they had proceeded so far as to put Christ to death. the faith of the disciples not being very strong, they | were led to think that they should be the next victims if found. Some think, therefore, that they had the doors not only shut, but barricadoed : nevertheless Je- sus came in, the doors being shut, i. e. while they con- tinued shut. But how? By his almighty power: and farther we know not. Yet it is quite possible that no miraculous influence is here intended. The doors might be shut for fear of the Jews; and Jesus might open them, and enter in the ordinary way. Where 657 Jesus appears to the disciples and A. Μ. 4033. aes 20 And when he had so said, he ps showed unto them his hands and ——_—_ his side. »” Then were the disciples glad, when ihey saw the Lord. 21 ‘Then said Jesus to them again, Peace be unto you: tas my Father hath sent me, even so send I you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost : 23 * Whose soever sins ye remit, they are P Chap. xvi. 22. 4 Matt. xxviii. 18; chap. xvii. 18, 19; Heb. iu. 1; 2 Tim. ii. 2. there is no need for a miracle, a miracle is never wrought. See on ver. 30. The evangelist has omitted the appearing of our Lord to the other women who came from the tomb, Matt. xxviii. 9, and that to the two disciples who were going to Emmaus, Luke xxiv. 13, &c., which all nappened in the course of this same day. Peace be unto you.| His usual salutation and bene- diction. May every blessing of heaven and earth which you need be granted unto you! Verse 20. He showed unto them his hands and his side.| So it appears that his body bore the marks of the nails and the spear; and these marks were pre- served that the disciples might be the more fully con- vineed of the reality of his resurrection. Verse 21. Even so send I you.] As I was sent to proclaim the truth of the Most High, and to convert sinners to God, I send you for the very same purpose, clothed with the very same authority, and influenced by the very same Spirit. Verse 22. He breathed on them] Intimating, by this, that they were to be made new men, in order to be properly qualified for the work to which he had called them; for in this breathing he evidently alluded to the first creation of man, when God breathed into him the breath of lives, and he became a living soul: the breath or Spirit of God (ΟΝ AN ruach Elohim) being the grand principle and cause of his spiritual and Divine life. Receive ye the Holy Ghost) From this act of our Lord, the influences of the Holy Spirit on the souls of men have been termed his inspiration; from in, into, and spiro, I breathe. Every word of Christ which is received in the heart by faith comes accom- panied by this Divine breathing ; and, without this, there is neither light nor life. Just as Adam was before God breathed the quickening spirit into him, so is every human soul till it receives this inspiration. Nothing 15 seen, known, discerned, or felt of God, but through this. To every private Christian this is essen- tially requisite; and no man ever did or ever can preach the Gospel of God, so as to convince and con- vert sinners, without it. ‘There are many (says pious Quesnel) who extol the dignity of the apostolic mission, and compare that of bishops and pastors with that of Christ; but with what shame and fear ought they to be filled, if they do but compare the life and 658 ST. JOHN. communicates the Holy Spirit remitted unto them; and whose so- 4, ™. 4033. ever sins ye retain, they are retained. An Glyn, 24 4 But Thomas, ‘one of the sss twelve, ‘called Didymus, was not with them when Jesus came. 25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, * and thrust my hand into his side, 1 will not believe. τ Matt. xvi. 19; xviii. 18—s Chap. xi. 16. Psa. Ixxviii.41, chap. xix. 34. deportment of Christ with the lives and conversation of those who glory in being made partakers of his mission. They may depend on it that, if sent at all, they are only sent on the same conditions, and for the same end, namely—to preach the truth, and to establish the kingdom of God, by opposing the cor- ruption of the world; and by acting and suffering to the end, for the advancement of the glory of God. That person is no other than a monster in the Church who, by his sacred office, should be a dispenser of the Spirit, and who, by the corruption of his own heart, and by a disordezly, worldly, voluptuous, and scandalous life, is, at the same time, a member and instrument of the devil.” Verse 23. Whose soever sins ye remit] See the note on Matt. xvi. 19, and xviii. 18. It is certain God alone can forgive sins ; and it would not only be blas- phemous, but grossly absurd, to say that any creature could remit the guilt of a transgression which had been committed against the Creator. The apostles received from the Lord the doctrine of reconciliation, and the doctrine of condemnation. They who be- lieved on the Son of God, in consequence of their preaching, had their sins remitted; and they who would not believe were declared to lie under con- demnation. The reader is desired to consult the note referred to above, where the custom to which our Lord alludes is particularly considered. Dr. Lightfoot supposes that the power of life and death, and the power of delivering over to Satan, which was granted to the apostles, is here referred to. This was a power which the primitive apostles exclusively possessed. Verse 24. Thomas—called Didymus] See this name explained, chap. xi. 16. Was not with them] And, by absenting himself from the company of the disciples, he lost this pre- cious opportunity of seeing and hearing Christ; and of receiving (at this time) the inestimable blessing of the Holy Ghost. Where two or three are assembled in the name of Christ, he is in the midst of them. Christ had said this before : Thomas should have re- membered it, and not have forsaken the company of the disciples. What is the consequence 1—His unbelief becomes, Ist. Utterly unreasonable. Ten of his brethren witnessed that they had seen Christ, ver. 25; but he rejected their testimony. 2dly. His € 42* ) ‘Thomas receives full proof A.M. 4033. 26 4“ And afte: eight days again An, Olymp. his disciples were within, and ‘Tho- __ mas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and © reach hither thy hand, and thrust it into my side : «Luke xxiv. 39; 1 Johni. 1. unbelief became obstinate: he was determined not to believe on any evidence tha it might please God to give him: he would believe «ccording to his own prejudices, or not at all. 3dly. His unbelief became presumptuous and insolent: a view of the person of Christ will not suffice; he will not believe that it is he, unless he can put his finger into the holes made by the nails in his Lord’s hand, and thrust his hand into the wound made by the spear in his side. Thomas had Jost much good, and gained much evil, and yet was insensible of his state. Behold the con- sequences of forsaking the assemblies of God’s peo- ple! Jesus comes to the meeting—a disciple is found out of his place, who might have been there ; and he is not only not blessed, but his heart becomes hardened and darkened through the deceitfulness of sin. It was through God’s mere merey that ever Thomas had an- other opportunity of being convinced of his error. Reader! take warning. Verse 26. After eight days] It seems likely that this was precisely on that day se’nnight, on which Christ had appeared to them before; and from this we may learn that this was the weekly meeting of the apostles ; and, though Thomas was not found at the former meeting, he was determined not to be absent from this. According to his custom, Jesus came again; for he cannot forget his promise—two or three are assembled in his name; and he has en- gaged to be among them. Verse 27. Then saith he to Thomas] Through his infinite compassion, he addressed him in a particular manner; condescending in this case to accommodate himself to the prejudices of an obstinate, though sin- cere, disciple. Reach hither thy finger, &c.] And it is very pro- bable that Thomas did so; for his unbelief was too deeply rooted to be easily cured. Verse 28. Thomas answered, &c.] Those who deny the Godhead of Christ would have us to believe that these words are an exclamation of Thomas, made through surprise, and that they were addressed to the Father and not to Christ. Theodore of Mopsuestia was the first, I believe, who gave the words this turn ; and the fifth G2cumenic council, held at Constanti- nople, anathematized him for it. This was not aecord- ing to the spirit of the Gospel of God. However, a Man must do violence to every rule of construction who can apply the address here to any but Christ. The text is plain: Jesus comes in—sees Thomas, and addresses him; desiring him to come to him, and put his finger into the print of the nails, ἅς. Thomas, perfectly satisfied of the reality of our Lord’s resur- 1 CHAP. XX. of the resurrection. and be not faithless, but believ- 4,™; 403. ing. An. Olymp. CCIL 1. 28 And Thomas answered and ——— said unto him, My Lord and my God. 29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed : ἡ bless- ed are they that have not seen, and yet have believed. v2 Cor. v. 7; 1 Pet. i. 8. rection, says unto him,—My Lorpv! and My Gop! 2. 6. Thou art indeed the very same person,—my Lord whose disciple I have so long been ; and thou art my God, henceforth the object of my religious adoration. Thomas was the first who gave the title of God to Je- sus ; and, by this glorious confession, made some amends for his former obstinate incredulity. It is worthy of remark, that from this time forward the whole of the disciples treated our Lord with the most supreme re- spect, never using that familiarity towards him which they had often used before. The resurrection from the dead gave them the fullest proof of the divinity of Christ. And this, indeed, is the use which St. John makes of this manifestation of Christ. See ver. 30, 31. Bishop Pearce says here: “ Observe that Thomas calls Jesus his God, and that Jesus does not reprove him for it, though probably it was the first time he was called so.” And, I would ask, could Jesus he jealous of the honour of the true God— could he be a prophet—could he be even an honest man, to permit his disciple to indulge in a mistake so monstrous and destructive, if it had been one ? Verse 29. Thomas] This word is omitted by al- most every MS., version, and ancient commentator of importance. Blessed are they, &e.| Thou hast seen, and there- fore thou hast believed, and now thou art blessed ; thou art now happy—fully convinced of my resurrec- tion ; yet no less blessed shall all those be who believe in my resurrection, without the evidence thou hast had. From this we learn that to believe in Jesus, on the testimony of his apostles, will put a man into the pos- session of the very same blessedness which they them- selves enjoyed. And so has God constituted the whole economy of grace that a believer, at eighteen hundred years’ distance from the time of the resur- rection, suffers no loss because he has not seen Christ in the flesh. The importance and exellence of im- plicit faith in the testimony of God is thus stated by Rab. Tanchum: “ Rab. Simeon ben Lachesh saith, The proselyte is more beloved by the holy blessed God than that whole crowd that stood before Mount Sinai; for unless they had heard the thundering, and seen the flames and lightning, the hills trembling, and the trumpets sounding, they had not received the saw. But the proselyte hath seen nothing of all this, and yet he hath come in, devoting himself to the holy blessed God, and hath taken upon him (the yoke of) the kingdom of heaven.” Reader! Christ died for thee !—believe, and thou shalt be saved, and become as blessed and as happy as an apostle. 659 Christ shows himself to the A. M. 4033. 30 9 ἡ And many other signs An. Olymp. truly did Jesus in the presence of (CCl, Te ὁ. ὅς: ὃ 4 —— his disciples, which are not written in this book : w Chap. xxi. 25.——* Luke 1. 4. Verse 30. Many other signs truly did Jesus, &c.] That is, besides the two mentioned here. ver. 19 and ver. 26, viz. Christ’s entering into the house in a miraculous manner twice, notwithstanding the doors were fast shut: see on ver. 19. The other miracles which our Lord did, and which are not related here, were such as were necessary to the disciples only, and therefore not revealed to mankind at large. There is nothing in the whole revelation of God but what is for some important purpose, and there is no- thing left out that could have been of any real use. Verse 31. That ye might believe] What is here recorded is to give a full proof of the Divinity of Christ; that he is the promised Messiah; that he really suffered and rose again from the dead; and that through him every believer might have eternal life. Life} Several MSS., versions, and fathers read eternal life, and this is undoubtedly the meaning of the word, whether the various reading be admitted or not. Grortius has conjectured that the Gospel, as writ- ten by St. John, ended with this chapter, and that the following chapter was added by the Church of ST. JOHN. disciples at the sea of Tiberias, x : A. M. 4033, 31 * But these are written that ye 4; ΜΙ 403: might believe that Jesus is the An. Olymp. Christ, the Son of God; ¥ and that cae believing ye might have life through his name Υ Chap. ili. 15, 16; v.24; 1 Pet. i. 9. Ephesus. This conjecture is supported by nothing in antiquity. It is possible that these two last verses might have formerly been at the conclusion of the last chapter, as they bear a very great similarity to those that are found there; and it is likely that their true place is between the 24th and 25th verses of the succeeding chapter ; with the latter of which they in every respect correspond, and with it form a proper conclusion to the book. Except this correspondence there is no authority for changing their present position. After reading the Gospel of John, his first Epistle should be next taken up: it is written exactly in the same spirit, and keeps the same object steadily in view. As John’s Gospel may be considered a supplement to the other evangelists, so his first Epistle may be con- sidered a supplement and continuation to his own Gospel. In some MSS. the epistles follow this Gospel, not merely because the transcribers wished to have all the works of the same writer together, but because there was such an evident connection between them. The first Epistle is to the Gospel as a pointed and forcible application is to an interesting and impressive sermon. CHAPTER XXI. Tesus shows himself to the disciples at the sea of Tiberias, 1-5. He dines with his disciples, 12-14. sion to feed his sheep, 15-17. The miraculous draught of fishes, 6-11. Questions Peter concerning his love to him, and gives him commis- Foretells the manner of Peter's death, 18, 19. Peter inquires concern- ing John, and receives an answer that was afterwards misunderstood, 20-23. John’s concluding testimony concerning the authenticity of his Gospel, and the end for which it was written, 24, 25. AM. 4033. : 4 fe τες AFTER these things J esus show Aa, Olymp ed himself again to the disciples at the sea of Tiberias; and on this wise showed he himself. : 2 There were together Simon Peter, and Thomas called Didymus, and * Nathanael of a Chap. i. 45. NOTES ON CHAP. XXI. Verse 1. Jesus showed himself again] After that our Lord had appeared several times to the women, and to the apostles at Jerusalem, and at the tomb, he bade them go into Galilee, giving them the promise of meeting them there: Matt. xxviii. 7; Mark xvi. 7. This promise we find he fulfilled in the way John relates here. This was the seventh appearance of our Lord after the resurrection. Matthew, chap. xxviii. 16, has but just mentioned it: of it the rest of the evan- gelists say nothing, and this is the reason why John gives it so particularly. Verse 3. Peter saith—I go a fishing.| Previously 660 Cana in Galilee, and » the sons of AM Zebedee, and two other of his dis- An. Olymp. 5 CCIL.1. ciples. a 3 Simon Peter saith unto them, I go ἃ fishing. They say unto him, We also go with thee. They went forth, and entered into a ship imme- > Matt. iv. 21. to the crucifixion of our Lord, the temporal necessities of himself and his disciples appear to have been sup- plied by the charity of individuals: Luke viii. 3. As it is probable that the scandal of the cross had now shut up this source of support, the disciples, not fully know- ing how they were to be employed, purposed to return to their former occupation of fishing, in order to gain a livelihood; and therefore the seven, mentioned ver. 2, embarked on the sea of Tiberias, otherwise called the sea of Galilee. Verse 3. That night they caught nothing.] God had so ordered it, that they might be the more struck with the miracle which he afterwards wrought. 1 The miraculous hs ΟΝ diately; and that night they caught An. Olymp. nothing. ΟΠ. 4 4 But when the morning was now come, Jesus stood on the shore; but the dis- ciples ° knew not that it was Jesus. 5 Then“ Jesus saith unto them, ὁ Children, have ye any meat? ‘They answered him, No. 6 And he said unto them, ἢ Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. 7 Therefore * that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, (for he was na- ked,) and did cast himself into the sea. © Chap. xx. 14——4 Luke xxiv. 41. ¢ Or, Sirs. Verse 4. Knew not that it was Jesus.| Probably because it was either not light enough, or he was at too great a distance, or he had assumed another form, as in Mark xvi. 12; otherwise his person was so re- markable that all his disciples readily knew him when he was at hand: see ver. 12. Verse 5. Children] QUadia, a term of familiarity and affectionate kindness: it is the vocative case plural of racdcov, which is the diminutive of παις, and literally signifies little children, or beloved children. How the margin haS made sirs out of it I cannot conceive. Any meat] Upocdayiov, from προς, besides, and φαγω, I eat; any thing that is eaten with bread, or such like solid substances, to make the deglutition the more easy: here it evidently means any kind of fish ; and our Lord seems to have appeared at first in the character of a person who wished to purchase a part of what they had caught: see the note on chap. vi. 9. Verse 6. And ye shall find.| The Aithiopic, three copies of the Itala, and St. Cyril, add, They said there- fore unto him, we have laboured all the night and caught nothing, nevertheless at thy command we will let down the net. This is borrowed from Luke v. 5. For the multitude of fishes.| This was intended as an emblem of the immense number of souls which should be converted to God by their ministry, accord- ing to the promise of Christ, Matt. iv. 19. Verse 7. His -fisher’s coat] Or, his upper coat. Ἐπενδυτην, from ext, upon, and evdva, I clothe ; some- thing analagous to what we term a great coat or surtout. He was naked) He was only in his vest. Τύμνος, naked, is often used to signify the absence of this upper garment only. In 1 Sam. xix. 24, when Saul had put off his ‘varia, upper garments, he is said to have been γύμνος, naked; and David, when girded only with a linen ephod, is said to have been uncovered, in 2 Sam. vi. 14, 20. To which may be added what we read in the Sept. Job xxii. 6, Thou hast taken away the covering of the naked; ἀμφιασιν ν CHAP. XXI. draught of fishes 8 And the other disciples came 4,™, 4033. in a little ship ; (for they were not a far from land, but as it were two = hundred cubits,) dragging the net with fishes. 9 As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. 10 Jesus saith unto them, Bring of the fish which ye have now caught. 11 Simon Peter went up, and drew the net to land full of great fishes, a hundred and fifty and three : and for all there were so many, yet was not the net broken. 12 Ἵ Jesus saith unto them, "Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord, fLuke νυ. 4, 6, 7.—— Chap. xiii. 23; xx. 2,—— Acts x. 41. γυμνων, the plaid or blanket in which they wrapped themselves, and besides which they had none other. In this sense it is that Virgil says, Geor. i. 299: Nudus ara, sere nudus, i. e. strip off your upper gar- ments, and work till you sweat. See more examples in Bp. Pearce. Cast himself into the sea.| It is likely that they were in very shallow water ; and, as they were only two hundred cubits from the land, (about one hundred and thirty-two English yards,) it is possible that Peter only stepped into the water that he might assist them to draw the boat to land, which was now heavily laden. It is not likely that he went into the water in order to swim ashore ; had he intended this, it is not to be sup- posed that he would have put his great coat on, which must have been an essential hinderance to him in getting to shore. Verse 8. Dragging the net] It is probable that this was that species of fishing in which the net was stretched from the shore out into the sea; the persons who were in the boat, and who shot the net, fetched a compass, and bringing in a hawser, which was at- tached to the other end of the net, those who were on shore helped them to drag it in. As the net was sunk with weights to the bottom, and the top floated on the water by corks, or pieces of light wood, all the fish that happened to come within the compass of the net were of course dragged to shore. ‘The sovereign power of Christ had in this case miraculously collected the fish to that part where he ordered the disciples to cast the net. Verse 9. They saw a fire, &c.|] This appears to have been a new miracle. It could not have beer a fire which the disciples had there, for it is remarkea as something new ; besides, they had caught no fish, ver. 5, and here was a small fish upon the coals, and a loaf of bread provided to eat with it. The whole appears to have been miraculously prepared by Christ. Verse 12. Come and dine.] Acute, αριςησατε. Though this is the literal translation of the word, yet it must be observed that it was not dinner time, being as yet early in the morning, ver. 4; but Kypke has 661 Peter 1s questioned Ba 13 Jesus then cometh, and taketh An. Olymp. bread, and giveth them, and fish CCIL.1. δ j ——_—__ likewise. 14 This is now ? the third time that Jesus showed himself to his disciples, after that he was risen from the dead. 15 Ἵ So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest ST. JOHN. concerning his love to Christ. A. M. 4033. thou me more than these? He 4, Ties saith unto him, Yea, Lord; thou An. Olymp. knowest that I love thee. He saith Ct unto him, Feed my lambs. 16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord ; thou knowest that I love thee. * He saith unto him, Feed my sheep. i See chap. xx. 19, 26. k Acts xx. 28; Heb. xiii. 20; 1 Pet. ii. 25; v.2, 4. largely shown that the original word is used by Ho- mer, Xenophon, and Plutarch, to signify breakfast, or any early meal, as well as what we term dinner. It might perhaps appear singular, otherwise it would be as agreeable to the use of the Greek word, to have translated it, come and breakfast. Durst ask him] V.ver since the confession of Tho- mas, a proper awe of the Deity of Christ had possess- ed their minds. Verse 13. And giveth them] Eating likewise with them, as Luke expressly says: chap. xxiv. 43. Verse 14. This is now the third time] That is, this was the third time he appeared unto the apos- tles, when all or most of them were together. He appeared to den of them, chap. xx. 19; again to eleven of them, ver. 26; and at this time to seven of them, ver. 2 of this chapter. But, when the other evan- gelists are collated, we shall find that this was the seventh time in which he had manifested himself after he arose from the dead. Ist. He appeard to Mary of Magdala, Mark xvi. 9; John xx. 15, 16. 2ndly, To the holy women who came from the tomb, Matt. xxviii. 9. 3dly, To the two disciples who went to Emmaus, Luke xxiv. 13, ἄς. 4thly, To St. Peter alone, Luke xxiv. 34. 5thly, To the ten, in the absence of Thomas, chap. xx. 19. 6thly, Hight days after to the eleven, 'Thomas being present, ver. 26. 7thly, To the seven, mentioned in ver. 2 of this chapter ; which was between the eighth and for- tieth day after his resurrection. Besides these seven appearances, he showed himself, 8thly, To the dis- ciples on a certain mountain in Galilee, Matt. xxviii. 16. If the appearance mentioned by St. Paul, 1 Cor. xv. 6, to upwards of 500 brethren at once—if this be not the same with his appearance on a mountain in Galilee, it must be considered the ninth. Accord- ing to the same apostle, he was seen of James, 1 Cor. xv. 7, which may have been the tenth appear- ance. And, after this, to all the apostles, when, at Bethany, he ascended to heaven in their presence. See Mark xvi. 19, 20; Luke xxiv. 50-53; Acts i. 3-12; 1 Cor. xv. 7. This appears to have been the eceventh time in which he distinctly manifested himself after his resurrection. But there might have been many other manifestations, which the evangelists have not thought proper to enumerate, as not being connected with any thing of singular weight or im- portance. Verse 15. Simon—lovest thou me] Peter had thrice denied his Lord, and now Christ gives him an opportunity in some measure to repair his fault by a triple confession. 662 More than these ?| This was a kind of reproach to Peter: he had professed a more affectionate attach- ment to Christ than the rest; he had been more for- ward in making professions of friendship and love than any of the others; and no one (Judas excepted) had treated his Lord so basely. As he had before inti- mated that his attachment to his Master was more than that of the rest, our Lord now puts the question to him, Dost thou love me more than these 2 To which Peter made the most modest reply—Thou knowest I love thee, but no longer dwells on the strength of his love, nor compares himself with even the meanest of his brethren. He had before cast the very unkind re- flection on his brethren, Though all be offended be- cause of thee, yet will I never be offended, Matt. xxvi. 33. But he had now learned, by dreadful experience, that he who trusteth his own heart is a fool; and that a man’s sufficiency for good is of the Lord alone. The words, more than these, Bishop Pearce ininks refer to the provisions they were eating, or to their secular employments ; for says he, “ It does not seem probable that Jesus should put a question to Peter which he could not possibly answer; because he could only know his own degree of love for Jesus, not that of the other disciples.” But it appears to me that our Lord refers to the profession made by Peter, which I have quoted above. It is remarkable that in these three questions om Lord uses the verb ayaraw, which signifies to love af- fectionately, ardently, supremely, perfectly—see the note on Matt. xxi. 37; and that Peter always replies, using the verb φιλεω, which signifies to love, to like, to regard, to feel friendship for another. As if our Lord had said, ““ Peter, dost thou love me ardently and su- premely 1) ΤῸ which he answers, ‘“ Lord, I feel an affection for thee—I do esteem thee—but dare, at present, say no more.” There is another remarkable change of terms in this place. Inver. 15, and 17, our Lord uses the verb βοσκω to feed, and in ver. 16 he uses the word ποιμαιίνω, Which signifies to tend a flock, not only to feed, but to take care of, guide, govern, defend, &c., by which he seems to intimate that it is not sufficient merely to offer the bread of life to the congregation of the Lord, but he must take care that the sheep be pro- perly collected, attended to, regulated, guided, &c. ; and it appears that Peter perfectly comprehended our Lord’s meaning, and saw that it was a direction given not only to Aim, and to the rest of the disciples, but to all their successors in the Christian ministry ; for him- self says, 1 Hpist. chap. v. 2: Feed the flock of God (ποιμανατε To ποιμνίον Tov Θεοῦ) which is among You, Christ foretells the ἌΠΟ 17 He saith unto him the third An. Olymp. time, Simon, son of Jonas, lovest CCIL 1. 3 ———— thou me? Peter was grieved be- cause he said unto him the third time, Lovest thou me? And he said unto him, Lord, ! thou knowest all things ; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. 18 ™ Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. 19 This spake he, signifying ἃ by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me. 20 Then Peter, turning about, seeth the dis- ciple ° whom Jesus loved, following; which uso leaned on his breast at supper, and said, 1Chap. ii. 24, 25; xvi. 30. m Chap. xiii. 36; Acts xii. 3, 4. =2 Pet. i. 14. © Chap. xiii. 23, 25; xx. 2.——P Matt. xvi. 27, taking the oversight (επισκοπουντες, acting as superin- tendents and guardians,) not by constraint, but wil- hingly ; not for filthy lucre, but of a ready mind. Every spiritual shepherd of Christ has a flock, com- posed of LamBs—young converts, and sHEEP—expe- rienced Christians, to feed, guide, regulate, and govern. To be properly qualified for this, his wisdom and holi- hess should always exceed those of his flock. Who 1s sufficient for these things? The man who lives in God, and God in him. To the answer of Christ, in ver. 16, the later Syriac adds, If thou lovest me and esteemest me, feed my sheep. Verse 17. Peter was grieved] Fearing, says St. Chrysostom, lest Christ saw something in his heart which he saw not himself, and which might lead to another fall; and that Christ was about to tell him of it, as he had before predicted his denial. Verse 18. Thou shalt stretch forth thy hands] Wetstein observes that it was a custom at Rome to put the necks of those who were to be crucified into a yoke, and to stretch out their hands and fasten them to the end of it; and having thus led them through the city they were carried out to be crucified. See his note on this place. Thus then Peter was girded, chained, and carried whither he would not—not that he was unwilling to die for Christ ; but he was a man —he did not love death; but he loved his life less than he loved his God. Verse 19. Should glorify God.] Ancient writers state that, about thirty-four years after this, Peter was crucified ; and that he deemed it so glorious a thing to die for Christ that he begged to be crucified with his head downwards, not considering himself worthy to die in the same posture in which his Lord did. So Lusebius, Prudentius, Chrysostom, and Augustin. See Calmet. Follow me.| Whether our Lord meant by these words ‘hat “ster vis o walk with him a little way for 1 CHAP. XXI. manner of Peters death. Lord, which is he that betrayeth Αι δῇ 4048, thee 1 An. Olymp. ᾿ 4 $ CCIL.1. 21 Peter seeing him, saith to ——— Jesus, Lord, and what shall this man do ? 22 Jesus saith unto him, If J will that he tarry P till [come, what zs that to thee ? follow thou me. 23 Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what 7s that to thee? 24 “ This is the disciple which testifieth of these things, and wrote these things: and ἃ we know that his testimony is true. 25 τ And there are also many other things which Jesus did, the which, if they should be written every one, *I suppose that even the world itself could not contain the books that should be written. Amén. 28; xxv. 31; 1Cor.iv.5; xi.26; Rev. 11.25; iii. 11: xxii. 7,20. 4Chap. xix.35; 3 John 12—* Chap. xx. 30. s Amos vii. 10. a private interview, or whether he meant that he was to imitate his example, or be conformed to him in the manner of his death, is very uncertain. Verse 22. If Iwill that he tarry ull I come| There are several opinions concerning this: the fol- lowing are the principal. 1. Some have concluded from these words that John should never die. Many eminent men, ancients and moderns, have been and are of this opinion. 2. Others thought that our Lord intimated that John should live till Christ came to judge and destroy Jerusalem. On this opinion it is observed that Peter, who was the oldest of the apostles, died in the year 67, which, says Calmet, was six years before the destruction of Jerusalem; and that John survived the ruin of that city about thirty years, he be- ing the only one of the ¢welve who was alive when the above desolation took place. 3. St. Augustin, Bede. and others, understood the passage thus: If I will that he remain till 1 come and take him away by a natural death, what is that to thee? follow thou me to thy crucifixion. On this it may be observed, that all an- tiqnity agrees that John, if he did die, was the only disciple who was taken away by a natural death. 4. Others imagine that our Lord was only now taking Peter aside to speak something to him in private, and that Peter, seeing John following, wished to know whether he should come along with them; and that our Lord’s answer stated that John should remain in that place till Christ and Peter returned to him; and to this meaning of the passage many eminent critics incline. For nearly eighteen hundred years, the greatest men in the world have been puzzled with this passage. It would appear intolerable in me to at- tempt to decide, where so many eminent doctors have disagreed, and do still disagree. I rather lean to the fourth opinion. See the conclusion of the Preface to this Gospel. 663 Observations on the Verse 24. This is the disciple] It is, I think, very likely that these two verses were added by some of the believers at that time, as a testimony to the truth of the preceding narration ; and I allow, with Bishop Pearce and others, that it is possible that John may mean himself when he says we know, &c., yet, I think that it is very wnlzkely. It is certain that this Gospel loses no part of its authority in admitting the suffrage of the Church of God: it rather strengthens the im- portant truths which are delivered in it; and in the mouths of so many witnesses the sacred matters which concern the peace and salvation of the world, are still more abundantly established. See the last note on the preceding chapter. We know] Instead of οἰδαμεν, we know, some have written oda μεν, I know indeed; but this is mere con- jecture, and is worthy of no regard. It is likely that these verses were added by those to whom John gave his work in charge. Verse 25. Many other things] Before his disciples, is added by two MSS. The Scholia in several MSS. intimate that this verse is an addition; but it is found in every ancient version, and in Origen, Cyril, and Chrysostom. Could not contain, &e.| Origen’s signification of the word χωρεῖν is to admit of, or receive favourably. As if he had said, the miracles of Christ are so many, and so astonishing, that if the whole were to be detailed the world » 1d rot receive the account with proper faith ; but enough is recorded that men may believe that Jesus is the Son of God, and that in believing they may have life through his name: chap. xx. 31. We have already seen that this apostle often uses the term world to designate the Jewish people only ; and if it have this sense here, which is possible, it will at once vindicate the above exposition of the word yopew. As if he had said, Were I to detail all the signs and miracles which Jesus did among his disciples, and in the private families where he sojourned, the Jewish people themselves would not receive nor credit these accounts; but enough is written to prove that this Christ was the promised Messiah. Bishop Pearce has a very judicious note here, of which what follows is an abstract, with a few additions. Ewen the world itself, ὅδε. This is a very strong eastern expression, to represent the number of miracles which Jesus wrought. But, however strong and strange this expression may seem to us of the western world, we find sacred and other authors using hyperboles of the like kind and signification. In Num. xiii. 33, the spies who returned from the search of the land of Canaan say that they saw giants there of such a pro- digious size that they were in their own sight as grass- hoppers. In Dan. iv. 11, mention is made of a tree, whereof the height reached unto the heaven; and the sight thereof unto the end of all the earth. And the author of Keclesiasticus, in chap. xlvii. 15, speaking of Solomon’s wisdom, says, Thy soul covered the whole earth, and thou filledst it with parables: so here, by one degree more of hyperbole, it is said that the world would not contain all the books which should be writ- ten concerning Jesus’s miracles, if the particular ac- count of every one of them were given. In Josephus, Antiq. lib. xix. e. 20, God is mentioned as promising 664 ST. JOHN. nature of hyperboles to Jacob that he would give the land of Canaan to him and his seed; and then it is added, of πληρουσι πασαν, ὅσην ἡλιος ὁρᾳ, καὶ ynv Kat θαλασσαν. They shall file all, whatsoever the sun illuminates, whether earth or sea. Philo in his tract De Ebriet, 'T. i. p. 362, 10, is obseryed to speak after the same manner, οὐδὲ yap τῶν δωρεων ἱκανος οὐδεὶς χωρῆσαι τὸ adbovov πληθος, ἰσὼς δ᾽ ovd’ ὁ κοσμος. Neither is any one able to con- tain the vast abundance of gifts; nor is the world capable of it. And in his tract De Posterit. Caini, T. i. p. 253, 1. 38, he says, speaking of the fulness of God, Ovde yap εἰς (ει) πλουτον επιδεικνυσθαι βουληθειη τον ἑαυτου, χωρησαι av, ηπειρωθεισης καὶ θαλαττῆ ςν» ἦ συμπασα γη. ‘And should he will to draw out his fulness, the whole compass of sea and land could not contain it.” Homer, who, if not born in Asia Minor, had un doubtedly lived there, has sometimes followed the hy- perbolic manner of speaking which prevailed so much in the east, as in Iliad, b. xx. he makes A’neas say to Achilles :— AA aye μηκετι Tavta λεγωμεθα, νηπύυτιοι Oc, ‘Ecaor’ ev μεσσῃ ὑσμινῃ δηϊΐοτητος. Ecu yap ἀμφοτεροισιν ονειίδεα μυθησασθαι Πολλὰ μαλ᾽ ovd’ av νηυς ἑκατονζυγος αχθος ἀροιτο. Στρεπτη de γλωσσ᾽ ecu βροτων, πολεες δ᾽ eve μυθοι, Tlavrovou ἐπέων δὲ πολὺς νομὸς ενθα καὶ ενθα. Ὅπποιον κ᾽ εἰπῃσθα επος, τοῖον κ᾽ επακουσαίς. Tliad, xx. v. 244-250. But wherefore should we longer waste the time In idle prate, while battle roars around ? Reproach is cheap. With ease we might discharge Gibes at each other, {1 a ship that asks A hundred oars should sink beneath the load. The tongue of man is voluble, hath words For every theme, nor wants wide field and long; And, as he speaks, so shall he hear again. Cowrrr. Few instances of any thing like these have been found in the western world; and yet it has been ob- served that Cicero, in Philip. ii. 44, uses a similar form: Presertim cum illi eam gloriam consecutt sunt, que vix celo capi posse videatur—* especially when they pursuea that glory which heaven itself seems scarcely sufficient to contain.” And Livy also, in vii- 25, He vires populi Romani, quas vix terrarum capit orbis—* these energies of the Roman people, which the terraqueous globe can scarcely contain.” We may define hyperbole thus: it is a figure of speech where more seems to be said than is intended ; and it is well known that the Asiatic nations abound in these. In Deut. i. 28, cities with high walls round about them are said to be walled up to heaven. Now, what is the meaning of this hyperbole? Why, that the cities had very high walls: then, is the hyperbole a truth? Yes, for we should attach no other idea to these expressions than the authors intended to convey by them. Now, the author of this expression never designed to intimate that the cities had walls which reached to heaven; nor did one οἵ his countrymen understand it in this sense—they affixed no other idea to it, (for the words, in common use, conveyed no 1 ee Observations on other,) than that these cities had very high walls. When John, therefore, wrote, the world itself could not contain the books, &c., what would every Jew understand by it? Why, that it every thing which Christ had done and said were to be written, the books would be more in number than had ever been written concerning any one person or subject: i. 6. there would be an immense number of books. And so there would be ; for it is not possible that the ten thousandth part of the words and actions of such a life as our Lord’s was could be contained in the compass of one or all of these Gospels. There is a hyperbole very like this, taken from the Jewish writers, and inserted by Basnace, Hist. des Juifs, liv. iii. e. 1,8. 9. “ Jochanan succeeded Simeon —he attained the age of Moses—he employed forty years in commerce, and in pleading before the Sanhe- drin. He composed such a great number of precepts and lessons, that if the heavens were paper, and all the trees of the forest so many pens, and all the chil- dren of men so many scribes, they would not suffice to write all his lessons!” Now, what meaning did the author of this hyperbole intend to convey? Why, that Jochanan had given more lessons than all his con- temporaries or predecessors. Nor does any Jew in the universe understand the words in any other sense. It is worthy of remark that this Jochanan lived in the time of St. John; for he was in Jerusalem when it was besieged by Vespasian. See Basnage, as above. There is another quoted by the same author, ibid. 6. vy. s. 7, where, speaking of Eliezar, one of the pre- sidents of the Sanhedrin, it is said: “ Although the firmament were vellum, and the waters of the ocean were changed into ink, it would not be sufficient to de- sersse all the knowledge of Eliezar; for he made not less than three hundred constitutions concerning the manner of cultivating cucumbers.” Now, what did the rabbin mean by this hyperbole? Why, no more than that Eliezar was the greatest naturalist in his time ; and had written and spoken more on that subject and others than any of his contemporaries. This Elie- zar flourished about seventy-three years after Christ. It is farther worthy of remark that this man also is stated to have lived in the time of St. John. John is supposed to have died A. D. 99. Hyperboles of this kind, common to the east and to the west, to the north and to the south, may be found every where ; and no soul is puzzled with them but the critics. The above examples, I trust, are suf- ficient to vindicate and explain the words in the text. Tt is scarcely necessary to add that the common French expression, tout le monde, which literally means the whole world, is used ina million of instances to signify the people present at one meeting, or the majority of them, and often the members of one particular family. And yet no man who understands the language ever imagines that any besides the congregation in the one case, or the family in the other, is intended. Amen.|] This word is omitted by ABCD, several others; Syriac, all the Arabic, and both the Persic ; the Coptic, Sahidic, Athiopic, Armenian, Syriac Hie- ros., Vulgate, and all the tala but three. The word {28 amen, which has passed unaltered CHAP. ΧΧΙ. the word Amen the sacred writings are extant, is pure Hebrew; and signifies to be steady, constant, firm, established, or confirmed. It is used as a particle of affirmation and adjuration. When a person was sworn to the truth of any fact, the oath was recited to him, and he bound himself by simply saying, {28 {DN amen, amen. See an instance of this, Num. v. 22. In Deut. xxvii. 15- 26, it is to be understood in the same sense; the per- sons who use it binding themselves, under the curse there pronounced, should they do any of the things there prohibited. It is often used as a particle of affirmation, approbation, and consent, examples of which frequently occur in the Old Testament. When any person commenced a discourse or testimony with this word, it was considered in the light of an oath; as if he had said, I pledge my truth, my honour, and my life to the certainty of what I now state. Our Lord begins many of his discourses with this word, either singly, Amen, I say unto you; or doubled, Amen, amen, I say unto you; which we translate verily : as Christ uses it, we may ever understand it as expressing an absolute and incontrovertible truth. In- stances of the use of the single term frequently occur : see Matt. v. 18, 26; vi. 2, 5, 16; viii. 10; x. 15 23, 42, &e., ἄς. ; but it is remarkable that it is doubled by St. John, see chap. i. 51; ili. 3,5,11; v. 19, 24, 25; vi. 26, 32, 47,53; vill. 34, 51, 585 x..1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 28; xxi. 18; and is never found iterated by any of the other evangelists. Some have supposed that the word Jos is contracted, and contains the initials of 0 18 1292 Adonai Malec Neeman, my Lord the faithful King ; to whom the person who uses it is always un- derstood to make his appeal. Christ is himself called the Amen, ὁ Auyv, Rey. i. 18; iii. 14; because of the eternity of his nature and the unchangeableness of his truth. In later ages, it was placed at the end of all the books in the New Testament, except the Acts, the Epistle of James, and the third Epistle of John, merely as the transcriber’s attestation to their truth; and, per- haps, it is sometimes to be understood as vouching to the fidelity of his own transcript. The subscriptions to this Gospel, as well as to the preceding Gospels, are various in the different versions and manuscripts. The following are those which ap- pear most worthy of being noticed. “The most holy Gospel of the preaching of John the evangelist, which he spake and proclaimed in the Greek language at Ephesus, is finished.”—Syriac in Bib. Polyglott. ‘With the assistance of the supreme God, the Gos- pel of St. John the son of Zebedee, the beloved of the Lord, and the preacher of eternal life, is completed And it is the conclusion of the four most holy and vivifying Gospels, by the blessing of God. Amen.”— Arasic in Bib. Polyglott. “The four glorious Gospels, of Matthew, Mark, Luke, and John, are completed..—Persic in Bib. Polygilott. Other subscriptions are as follow -— “The end of the holy Gospel of John—delivered thirty years—thirty-two years after the ascension of Christ—in the Isle of Patmos—in the Greek tongue into almost all the languages of the world in which | at Ephesus—under the reign of Domitian—written by A 665 Harmonized table of contents John when he was an exile in Patmos—under the Emperor Trajan—and delivered in Ephesus by Gaius the host of the apostles. John, having returned from his exile in Patmos, composed his Gospel, being 100 years of age and lived to the age of 120.”— Sumas. In an Atthiopic MS. in the royal library in Paris, at the conclusion of this evangelist are these words :— ST. JOHN. of the four Gospels are 217. The clauses of the holy Gospel, even from its beginning to its end, namely, the writing of St. John, are completed.” It may be just necessary to inform the reader that the most ancient MSS. have searcely any subscription at all, and that there is no dependence to be placed on any thing of this kind found in the others; most of the transcribers making conclusions according to their dif- ferent fancies. See the concluding note of the pre- ceding chapter; and see the preface to this Gospel, where other subjects relative to it are discussed. ‘** Now the sum of all the clauses of the four Gospels is 9700.—By the grace of the Lord, here are ended the four Gospels. The sections of the four Gospels A HARMONIZED TABLE OF CONTENTS OF THE FOUR GOSPELS. Tue following harmonized Table of Contents of the four Gospels I have borrowed from Professor Michaelis Introduction to the New Testament, by Dr. Marsh, vol. iii. p. 40, &c., and think it will be of use to the reader in pointing out where the same transaction is mentioned by the evangelists; what they have in common, and what is peculiar to each. The arrangement of facts as they occur in St. Matthew is here generally followed, and the other evangelists collated with his account. From this table it will at once appear how little St. John has in common with the other three, except in the concluding part of his Gospel: and hence the propriety will be self-evident of considering his work in the light of a mest important supplement to the evangelical history. A few directions for the proper use of this table may be necessary; though it is in general so very plain that there is little danger of its being misunderstood. The sections, Nos. 1, 2, 3, &c., are produced in a sort of chronological order; and therefore are found prefixed to those facts in the different evangelists in the order of time in which those facts are supposed to have succeeded each other: 6. g. Luke’s Preface is sect. 1st., Matthew having nothing of the kind. The genealogy under Matt. sect. 24; Birth of John, sect. 3d, under Luke, &e. ; and thus the apparent irregularity of the numbers prefixed to the transactions mentioned in the different columns, headed by the names of the evangelists, is to be understood. The arrangement of Matthew is seldom altered; but the consecutive faets are numbered as nearly as possible, in the supposed chronological order of their occurrence. Besides this general harmonical Table of Contents of the four Gospels, I have added three others. The first is a Synopsis of the Gospels of Matthew, Mark, and Luke, constructed by Professor Griesbach, in order to show that the whole Gospel of Mark, twenty-four verses excepted, is contained nearly in the same words in Matthew and Luke. The second, a Table of forty-two sections, which contain such transactions as are common to the three first evangelists. And the third, a Table representing those passages in our Lord’s Sermon on the Mount which are found either in word or substance in certain places of St. Luke’s Gospel. These tables, it is hoped, will be con- sidered of real importance by every serious and intelligent reader. MATTHEW. MARK. LUKE. 1. Preface, i. 1-4. § 2. Genealogy of Christ, : ᾿Ξ: ili. 23-38. § 3. Birth of John, i. 5-25. § 4. Birth of Christ an- nounced to Mary, i. 26— 38. § 5. Mary’s visit to Elisa- beth, i. 39-56. § 6. Joseph’s dream, i. 18-24. : § 7. Birth of John, 1. 57— 80. § 8. Birth of Christ, i. 25. ii. 1-20. ᾧ 9. Circumcision of Christ, ᾿- 91. ᾧ 10. Presentation of Christ ir. the temple, 11. 22-40. 666 J MATTHEW. § 11. Jesus sought and worshipped by the wise men: Flight into Egypt, and return: Massacre of the children of Bethle- hem, ii. 1-23. § 13. John preaches, iii. 1-12. §14. Christ is baptized, iii. 13-17. § 15. Christ is tempted, iv. ἘΠῚ § 22. Arrives in Galilee, calls several disciples, | and performs miracles, iy. 12-24. HARMONIZED TABLE OF CCNTENTS. MARK i, 1-8. i. 9-11. i. 12, 13. i. 14-20. LUKE. § 12. Education of Christ, and remarkable history of him in his 12th year at the Feast of the Pass- over, ii. 41-52. iii. 1-20. 111. 21, 22. iv. 1-13. iv. 14. § 24. Christ teaches in the JOHN. § 16. Remarkable addition made by this evangelist, relative to the testimonies in favour of Christ, by which he obtained his first disciples, who soon increased in numbers, i. 15-51. § 17-20. History of Christ before the imprisonment of John. § 17. Christ returns into Galilee, and turns water into wine at Cana, i. 1=11. § 18. Goes to Jerusalem at the Feast of the Pass- over, and drives the sell- ers out of the temple, ii 13-22. ᾧ 19. Instructs Nicodemus in the nature of the new birth, ii. 23-iii. 21. § 20. Remains in Judea; additional testimony of John Baptist concerning him, iii. 22-36. § 21. Returns (after the . imprisonment of John) through Samaria to Gali- lee: conversation with the Samaritan woman : many Samaritans believe on him, iv. 1-42. iv. 43, 44. § 23. Remarkable addition of a second miracle at Cana, by which the ab- sent son of a nobleman is instantly restored to health, iv. 45-54. 667 HARMONIZED TABLE OF CONTENTS MATTHEW. LUKE. JOHN. synagogue at Nazareth, iv. 15-30.* + §25-30 History of a single day, and that 2 Sabbath.|§ 25-32. History of a single day, and that a Sabbath § 25. Christ teaches in the synagogue at Caperna- um, and healsademoniac, i. 21-28. § 26. Christ ascends a moun- tain, passes the night in prayer, and then chooses his apostles, iii. 13-19. iv. 31-37. vi. 12-16 § 27. Christ delivers a dis- course in which he con- demns the morality of the Pharisees, and opposes to it a better morality, which he commissions his apostles to teach, iv. 25.3 Vi. Vi., Vil. § 28. Cleanses a leper, viii. 1-4, i. 40-45. §29. Heals the servant of a centurion, vill. 5-13. § 30. Restores Peter’s mo- ther-in-law, and after the Sabbath was ended, se- veral other sick persons, vill, 14-17. i. 29-34. iv. 38-41. The day immediately following the preceding Sabbath. § 31. Christ departs from Capernaum, i. 35-39. iv. 42-44. § 32. Restores to life the young man at Nain, vil. 11-17. § 32. Petey’s large draught of fishes; of which no traces are discoverable with respect to the time when it happened, v.1-11 vi. 17-49. v. 12-16. vil. 1-10. * “Tn point of chronology, this does not belong to the present place, even according to St. Luke: but I place it here because St. Luke has introduced it immediately after the preceding history. Perhaps it belongs to No. 50, though I have not placed it there, because it does not exactly agree with the accounts quoted in that article from St. Matthew and St. Mark.” + Some critics and harmonists who agree in the main with Professor Michaelis, in this part of his Harmony, dis- sent in a few particulars. Michaelis thinks that all the transactions included from No. 25, to No. 30, happened on one day. And Professor Marsh states the argument thus :— - No. 27 is the Sermon on the Mount, related by Matthew, chap. v., vi., and vii. No. 28, 29, and 30. The cure of the leper—of the centurion’s servant—of Peter’s mother-in-law—and other such persons at Cxpernaum, are all related by St. Matthew, chap. viii. 1-17, as events which took place on the same day on which the Sermon on the Mount was delivered. No. 25, not mentioned by Matthew, took place, according to Mark i. 29, 30; Luke iv. 38, on the same day as the cure of St. Peter’s mother-in-law, No. 30. No. 26. Christ's choice of the twelve apostles (not mentioned by St. Matthew) imme iately preceded the Sermon on the Mount, according to Luke vi. 12-49; consequently all the events in Nos. 25-30, happened on the same day, Dr. Marsh allows the probability of Nos. 27-30 happening on the same day, but thinks Nos. 25, and 26, should not be referred to the same time. “ On these two articles,” says he, Matthew is totally silent, and therefore we have the authority only of St. Mark and St. Luke. But though St. Mark and St. Luke refer No. 25 to the same day as they refer No. 30, yet they both agree in referring No. 26 to a later day. We have no authority whatsoever, therefore, to refer No. 26 to that day assigned by our author; and even if we refer No. 25 to that day, it ought not to occupy the place which he has allot- ted to it, but should immediately precede No. 30, for the reason already assigned. On the other hand, if we refer No. 26 to that day, we must necessarily refer No. 25 to an earlier day; for on these two articles St. Mark and St Luke are our only guides, and they both agree in making a very distinct and circumstantial separation of them.”— Marsh's Notes to Michaelis’ Introd. vol. iii., part ii., pp. 69-71. 668 1 OF THE FOUR GOSPELS. MATTHEW. MARK. LUKE. JOHN. § 33-37. Another history of a single day, which was likewise a Sabbath. ᾧ 33. Christ defends his dis- ciples who plucked ears of corn on the Sabbath, xii. 1-8. ii. 23-28. vi. 1-5. § 34. Cures a withered hand, xii. 9-21. iii. 1-12. vi. 6-11. § 35. Drives out a devil, and is accused of doing it by the assistance of Beelzebub, the prince of the devils; his answer, xii. 22-50. ill. 22-35. viii. 19-21; xi. 14-36. § 36. Dines with a Phari- see ; conversation at ta- ble, xi. 37—xii. 12. § 37. Preaches in parables, xiii. 1-53. iv. 1-34. viii. 4—18. § 38. Christ endeavours to retire from the multitude, and sails to the other side of the lake Gennesaret. Account of one who offers himself to be a disciple of Christ; and of another, who requests permission to remain with his father, till his death, viii. 18-27. iv. 35-41. Vili. 22-25 ; ix. 57-62. § 39. Drives out a devil, who calls himself Legion, viii. 28-34. v. 1-20. viii. 26-39. § 40. Heals a paralytic person, ix. 1-8. ii. 1-12; v. 21. v. 17-26. § 41. Calls Matthew and Levi; dines with tax- gatherers, ix. 9-17. ii. 13-22. v. 27-39. § 42. Heals a woman af- flicted with a hemorr- hage, and restores the daughter of Jairus, who was supposed to be dead, ix. 18-26. v. 22-43. viii. 40-56. § 43. Restores two blind men to sight, ix. 27-31. § 44. Restores a dumb man to his speech, ix. 32-34. ᾧ 45. Sends out his twelve apostles, ix. 35—xi. 1. vi. 7-13. ix. 1-6, and (but at a later period) the seventy dis- ciples, x. 1-24.* § 46. Answers John, who inquires of him whether he is the Messiah, xi. 2-19. vii. 18-35. § 47. Curses the cities in which he had performed * “T place the sending out of the seventy disciples in the same article with that of the twelve apostles, merely because the two facts resemb-e each other; for we have no knowledge of the precise period in which the former event happened. The evangelists themselves have often adopted a similar plan.” 1 669 MATTHEW. the greatest part of his miracles, xi. 20-30. § 50. Christ comes to Na- zareth, where he is dis- respectfully treated, xiii. 54-58. § 51. Herod, who had be- headed John, is doubtful what he should believe of Christ, xiv. 1-12. § 53. Five thousand men fea with five loaves and two fishes, xiv. 13-36. § 54. Discourses on wash- ing of hands, clean and unclean meats, and other Jewish doctrines, xv. 1-20. § 55. Christ heals the daughter of a Canaanite woman, xv. 21—28. § 56. Performs several mi- racles, xv. 29-31. § 57. Feeds four thousand men with seven loaves and a few small fishes, Xv. 32-39. § 58. Answers those who require a sign from hea- ven, xvi. 1—4. § 59. Commands his disci- ples to beware of the leaven of the Pharisees, which command they misunderstand,xvi. 5-12. § 61. Asks his disciples whom they suppose him to be. Peter answers that he is the Messiah, which Jesus confirms, xvi. 13-20. § 62. Foretells his death on the cross, xvi. 21-28. δ 63. Is transfigured on a 670 HARMONIZED TABLE OF CONTENTS MARK. vi. 1-6. vi. 14-29. vi. 30-56. vil. 1-23. vii. 24-30. vii. 31-37. viii. 1-10. ὙΠ]. 11-13. viii. 14-21. § 60. Restores a blind man to sight, viii. 22-26. viii. 27-30. viii. 31-ix. 1. LUKE. § 48. Is anointed by a wo- man, who had led a sinful life, vii. 37-50. § 49. Account of those who ministered to Christ on his travels, viii. 1-3. Perhaps chap. iv. 15-30, which I placed No. 24, belongs to this article, and contains the same history, but differently related. ix. 7-9. ix. 10-17. ix. 18-21. ix. 21-27. JOHN. § 52. Account of several remarkable transactions and discourses at a great festival in Jerusalem, omitted by the other evangelists, chapter v- entire. vi. entire MATTHEW. lofty mountain beyond the Jordan, xvii. 1-13. 4.64. Cures a lunatic, xvii. 14-21. 65. Again foretells his approaching sufferings, Xviil. 22, 23. ᾧ 66. Pays the half shekel as tribute for the service of the temple, chap. xvil. 24-27. ᾧ 67. His discourses, occa- sioned by the dispute, Who was the greatest in the kingdom of heaven, Xvili. 1-20. §68. Answers Peter’s ques- tion, how often we must forgive, xviii. 21-35. OF THE FOUR GOSPELS. MARK. ix. 2-13. ix. 14-29. ix. 30-32. ix. 33-50 LUKE. ix. 28-36. ix. 37-42. ix, 43-45. ix. 46-50; xvii. 1-4. § 69-S3. Single scattered accounts, recorded only by St. Luke, some of which belong to the three or four last months of the life of Christ, others to an earlier period, and which are not arranged according to the order of time. § 69. Christ is refused the offices of hospitality by the Samaritans, chap. ix. 51-56. § 70. Answers the ques- tion, Who is our neigh- bour, x. 25-37. §71. Visits Martha a second time: his discourse re- lative to her too anxious preparations for table, x. 38—42. § 72. Teaches his disciples to pray, xi. 1-13. § 73. Discourses occasion- ed by the request which a person present had made to Christ, that he would command his bro- ther to divide with him his inheritance, chap. xii. 13-59. § 74. Discourses occasion- ed by Pilate’s having put to death several Gali- leans, and mingled their blood with their sacri- fices, xiii. 1-9. § 75 Christ cures on the Sabbath-day an infirm woman, who was unable 671 HARMONIZED TABLE OF CONTENTS MATTHEW. MARK. LUKE to walk upright, chap. xii. 10-22. § 76. Answers the ques- tion, Whether few or many will be saved, xii. 23-30. § 77. Replies to those who desire him to retire be- cause Herod sought to put him to death, xiii. 31-35. i § 78. Dines with a Pharisee on the Sabbath day. His actions and discourses on that occasion, xiv. entire. § 79. Dines with public- ans, and justifies his con- duct to those who censure him. Acceptation of the Gentiles, xv. entire. § 80. On this occasion he instructs his disciples in the true use of riches, and defends his doctrine against the Pharisees, who deride it, xvi. entire. § 81. His discourse on the extraordinary effects of faith, xvii. 5-10. § 82. Heals ten lepers, of whom the Samaritan alone returned thanks, xvii. 11-19. § 83. Answers the ques- tion, when the kingdom of God should come, xvii. 20—xviil. 14. a Et 4 π΄ 0 ἘΞ ΞΘ 936 ὁ ----- a Se ee § 84. Answers the ques- tion relative to divorces, xix. 1-12. x. 1-12. § 85. Takes little children into his arms, and blesses them; and on this oc- casion reproves his dis- ciples, xix. 13-15. x. 13-16. xvill. 15-17. § 86. Answers a rich young man, who asked him how he should obtain eternal life ; Christ’s im- portant discourse on this occasion with his disci- \ ples, xix. 16—xx. 16. x. 17-31. xviii. 18-30. § 87. Discourses again on his approaching death, xx. 17-19. ΣΧ. 32-34. Xvili. 31-34. § 88. The mother of the sons of Zebedee requests for them the first rank in the kingdom of Christ ; Christ’s answer, chap. xx. 20-28. x. 35-45, 672 1 OF THE FOUR GOSPELS. MATTHEW. § 93. Restores two blind men to sight, xx. 29-34. § 96. Christ is anointed at Bethany by Mary; he defends this action against the unjust cen- sure of his disciples, and particularly of Judas Is- cariot, who forms the resolution to betray him, xXxvi. 6-13. § 97. Christ’s entry into Jerusalem, xxi. 1-11. § 98. He goes as Lord into the temple, and again drives out the sellers; he curses a fig tree, xxi. 12-22 § 99. Answers the ques- tion, by what power he does this, xxi. 23-46. § 100. Parable of the ne- glected festival of a king, xxii. 1-14. §101. Answer to the ques- tion relative to tribute money, xxii. 15-22. § 102. Answers to the ob- jection made by the Sad- ducees to the resurrec- tion of the dead, xxii. 23-33. §103. Answer to the ques- tion, Which is the great commandment of the law? xxii. 34-40. § 104. The question pro- posed, Whose son the Messiahis? xxii. 41-46. § 105. Discourses against Vou. I ( 43 ) MARK. x. 46-52. xiv. 3-9. xi. 1-10. xi. 11-26. xi. 27-xii. 12. xii. 13-17. xii. 18-27. xii. 28-34. xii. 35-37. “LUKE. JOHN. § 89-92. Supplement of several events and discourses omitted by the three first evangelists, which took place especially at Jerusalem, and which belong te the period between No. 53, and No. 88. § 89. Christ’s actions and discourses at Jerusalem, at a feast of tabernacles, vii. 1—x. 21. § 90. Discourses at Jeru- salem, at the festival of the dedication of the temple, x. 22-42. § 91. Christ raises Lazarus from the dead, xi. 1-46. § 92. Returns to Ephraim, xi. 54. xviii. 35-43. § 94. Visits Zaccheus, xix. 1-10. § 95. Deseribes in a para- ble the Jews who reject- ed him, xix. 11-27. xii. 1-8. xix. 28-44, xii. 12-19. xix. 45-48. xx. 1-19. xx. 20-26. xx. 27-40. xx. 41-44. 673 MATTHEW. the Pharisees, ch. xxiii. entire. § 107. Prophecy of the de- struction of Jerusalem, Xxiv. entire. § 108. Addition to the pre- ceding prophecy, found only in the Gospel of St. Matthew, xxv. 1-30. δ 109. Christ answers the question relative to the last judgment, chap. xxv. 31-46. §110. After the preceding discourses were ended, he again foretells his ap- proaching death, xxvi. 2. § 113. Judas Iscariot pro- mises to betray Christ, and receives 30 pieces οὗ silver, xxvi. 3-5, 14-16. § 114. Preparation for the feast of the passover, Xxvi. 17-19. § 116. He sits down to table, and speaks of his betrayer, xxvi. 20-25. § 118. Institutes the holy Supver, xxvi. 26-29. 9 121. Christ goes into the garden of Gethsemane, HARMONIZED TABLE OF CONTENTS. MARK. xii. 38-40. § 106. Small alms-offering of a widow commended, xii. 41-44. ΧΙ. entire. - 10, 11. xiv. 12-16. xiv. 17-21. Xiv. 22-25. 674 xxii. 14. δ 117. Presents to his apostles the cup of the passover ; his discourse on that occasion, xxii. 15-18. xxii. 19, 20. § 119. After supper, he; speaks again of his be- trayer, Xxil. 21-23. § 120. Another dispute among the apostles who should be the greatest in the kingdom of God, xxii. 24-30. ( 43* JOHN. § 111. Of the Greeks who wished to see Jesus; Christ’s discourse on this occasion, and the answer from heaven, xii. 20-36. § 112. Discourse on the infidelity of the Jews, after the performance of so many miracles, xil. 37-50. xiii. I. δ 115. Christ, before he eats the feast of the passover, washes the feet of his disciples, xiii. 1-20. xiii. 21-30. ) MATTHEW. and foretells to Peter that he would deny him, xxvi. 30-35. ᾧ 123. Prayer that the cup might be removed from him, xxvi. 36-46. § 124. Christ is taken into custody, xxvi. 47—56. § 125. Brought before the Sanhedrin, and condemn- ed; is denied by Peter, xxvi. 57-75. § 126. Christ is led before Pilate; Judas hangs him- self, xxvii. 1-10. § 127. Christ is accused before Pilate, ch. xxvii. 11-23. y 128. Is condemned to death, xxvil. 24-31. §129. And crucified, xxvii. 32-38. § 130. Is reviled on the cross, Xxvii. 39-49. §132. Extraordinary events at the death of Christ, xxvii. 50-54. § 134. Burial of Christ, xxvil. 55-61. § 135. Appointment of a guard at his sepulchre, Xxvil. 62-66. OF THE FOUR GOSPELS. MARK. LUKE. xiv. 26-31. xxii. 31-38. xiv. 32-42. xxii. 39-46. xiv. 43-52. xxii. 47-53. xiv. 53-72. xxii. 54-71. xv. 1. xxiii. 1. xv. 2-14. xxiii. 2-22. xv. 15-20. Xxili. 23-25. xv. 21-28. xxiii. 26-35. xv. 29-36. xxiii. 36-43. xv. 38-41. xxiii. 44-49. xv. 42-47. xxill. 50-55. δ 136. The women pur- ᾧ 137. Resurrection of Christ, and the first ac- counts of it, which are brought by the women, XXvill. 1-10. chase spices to embalm the body of Christ, xvi. 1. XXiil. 56. xvi. 2-8. xxiv. 1-12. § 138. Farther accounts of § 139. The guards bring the account to the chief priests, and are bribed to say that the disciples 1 the resurrection, brought by Mary Magdalene, who sees Christ alone, and is commanded to report it to the apostles, xvi. 9-11. JOHN. § 122. His discourse on the way, Xiii. 31—xvil. 26 xviii. 1-12 xviii. 13-28. xviii. 29-xix. 12 xix. 13-16 xix. 17-24 § 131. Supplement of se- veral facts not recorded by the other evangelists, xix. 25-30. § 133. Christ, on examina- tion, is found to be al- ready dead, and is more- over pierced witha spear, xix. 31-37. xix. 38-42. xx. 1-10 xx. 11-18 675 HARMONIZED TABLE OF CONTENTS. MATTHEW. JOHN. had stolen the body, xxviii. 11-15. § 140. Christ shows him- self alive to the two dis- ciples who were going to Emmaus, xvi. 12, 13. xxiv. 13-35. § 141. Christ shows him- self to the apostles, and to several disciples who were with them, xvi. 14-18. xx. 19-23. § 142. Eight days after, he shows himself to the eleven apostles, Thomas likewise being then pre- sent, xx. 24-31. § 143. Christ shows him- self to two disciples and five apostles at the sea of Tiberias. Remarkable discourse with Peter and John, xxi. entire. ᾧ 144. Christ shows him- self in Galilee to all his disciples, on a mountain where Christ had ap- pointed them, ch, xxviii. 16-20. TABLE II. Professor Griesbach, who believed that St. Mark constructed his Gospel from those of Matthew and Luke, has drawn up a Harmony of these three evangelists, in which he shows that, 24 verses excepted, the whole of St. Mark’s Gospel is contained in those of St. Matthew and St. Luke. His whole scheme in detail may be seen in his Synopsis Evang. Matt. Marc: § Luce, 8vo. Hal. 1774, From his Commentationes Theo- logice, Dr. Marsh gives the following table, which brings the whole into the narrowest compass. Let it be observed that the middle column contains the whole of St. Mark’s Gospel: those to the right and left contain the portions of St. Matthew’s Gospel, and St. Luke’s, which correspond to the stated portions of the Gospel according to St. Mark. MATTHEW. MARK. LUKE. ii. 1-4, 22. i. 1-20. 21-39. iv. 31-44. 40; ii. 6. v. 12—vi. 11. xii. 15, 16. ili. 7-12. 13-19. vi. 12-16. 22, 23. 20, 21. 24-32. 22-30. 46-50. 31-35. xiii. 1-23. iv. 1-20. 21-25. viii. 16-18. 24-30. 26-29. 31; 39: 90--39. 34, 35. 33, 34. 35-41. 22-25. v. 1-43. 26-56. 53-58. vi. 1-6. 7-13. ix. 1-6 676 i OF THE FOUR GOSPELS. MATTHEW. MARK. LUKE. xiv. 1, 2. 14-16. 7-9. 3-12. 17-29. 30,31. 10. xiv. 13-21. 32-44. 11-17 22—xvi. 12. 45-viii. 21. Vill. 22-26. xvi. 13—xviii. 9. 27-ix. 50. 18-51. xix. 1-12. x. 1-12. 13 -xxiii. 1. 13-xii. 37. Xvill. 15—xx. 44. xii. 38-44. xx. 45—xxi. 4. xxiv. 1-36. xiii. 1-32. xxi. 5, seq. 33-37. xxvi. 1—xxviii. 8 ἢ xxiv. 10-35. 36—43. xxviil. 18-20. 50-51. See Dr. Marsh’s Origin of the three first Gospels, p. 180. TABLE I. The following 42 sections, extracted from Eichhorn by Dr. Marsh, contain such transactions as are com- mon to the three former evangelists: St. Mark and St. Luke having precisely the same arrangement. From section 19 to the end, St. Matthew’s arrangement is the same with that of Mark and Luke; but he has arranged the subjects contained in the 18 first sections in a different manner. — ee eo ἐῶ ἐὉ ww a OF ὦ» ὡ Ὁ Cha oom aun LQ DEDEDE PP ADP PIMA A AP OO ww Ω Ὁ Owe πὸ Re RP SODRAARY . John the Baptist, Mark i. 2-8; Luke iii. 1-18; Matt. iii. 1-12. . Baptism of Christ, Mark i. 9-11; Luke iii. 21, 22; Matt. iii. 13-17. . Temptation of Christ, Mark i. 12, 13; Luke iv. 1-13; Matt. iv. 1-11. Christ’s return to Galilee, and arrival at Capernaum, Mark i. 14; Luke iv. 14, Matt. iv. 12, 13. Cure of Peter’s mother-in-law, Mark i. 29-34; Luke iv. 38-41; Matt. viii. 14-17. Cure of a leper, Mark i. 40-45: Luke v. 12-16; Matt. viii. 2-4. Cure of a person afflicted with the palsy, Mark ii. 1-12; Luke v. 17-26; Matt. ix. 1-8. . Call of St. Matthew, Mark ii. 13-22; Luke v. 27-39; Matt. ix. 9-17. . Christ goes with his disciples through the corn-fields, Mark ii. 23-28; Luke vi. 1-5; Matt. xii. 1-8 . Cure of a withered hand, Mark iii. 1-6; Luke vi. 6-11; Matt. xii. 9-15. . Preparation for the Sermon on the Mount, Mark iii. 7-19; Luke vi. 12-16; Matt. iv. 23-25. Confutation of the opinion that Christ casts out devils by the assistance of Beelzebub, Mark iii. 20-30 , Matt. xii. 22-45 (perhaps formerly Luke also.) Arrival of the mother and brethren of Christ, Mark iii. 31-35; Luke viii. 19-21; Matt. xii. 46-50. Parable of the sower, Mark iv. 1-34; Luke viii. 4-18; Matt. xiii. 1-34. Christ crosses the sea, and.undergoes a storm, Mark iv. 35-41; Luke viii. 22-25 ; Matt. viii. 18-27. Transactions in the country of the Gadarenes, Mark v. 1-20; Luke viii. 26-39; Matt. viii. 28-34. The daughter of Jairus restored to life, Mark v. 21-43; Luke viii. 40-56; Matt. ix. 18-26. Christ sends out the twelve apostles, Mark vi. 7-13; Luke ix. 1-6; Matt. x. 1-42. . The fame of Christ reaches the court of Herod, Matt. xiv. 1-12; Mark vi. 14-29; Luke ix. 7-9. . Five thousand men fed, Matt. xiv. 13-21; Mark vi. 30-44; Luke ix. 10-17. - . Acknowledgment of the apostles that Christ is the Messiah, Matt. xvi. 13-28; Mark viii. 27; ix. 1; Luke ix. 18-27. . Transfiguration of Christ on the mount, Matt. xvii. 1-10; Mark ix. 2-9; Luke ix. 28-36. . Christ cures a demoniac whom his apostles were unable to cure, Matt. xvii. 14-21; Mark ix. 14-29; Luke ix. 37-43. . Christ foretells his death, Matt. xvii. 22, 23; Mark ix. 30-32; Luke ix 43-45. . Dispute among the disciples about precedence, Matt. xviii. 1-5 ; Mark ix. 33-37; Luke ix. 46-48. . Christ blesses children who are brought to him, and answers the question by what means salvation is to be obtained? Matt. xix. 13-30; Mark x. 13-31; Luke xviii. 15-30. . Christ again foretells his death, Matt. xx. 17-19; Mark x. 32-34; Luke xviii. 31-34. . Blind men at Jericho restored to sight, Matt. xx. 29-34; Mark x. 46-52; Luke xviii. 35-43. 1 677 HARMONIZED TABLE OF CONTENTS OF THE FOUR GOSPELS. . Christ’s public entry into Jerusalem, Matt. xxi. 1-11; Mark xi. 1-10; Luke xix. 29-44. . Christ expels the buyers and sellers from the temple, Matthew xxi. 12-14; Mark xi. 15-17; Luke xix. 45, 46. . Christ called to account by the chief priests and elders for teaching publicly in the temple; he answers them, and then delivers a parable, Matt. xxi. 23-27, 33-46 ; Mark xi. 27; xii. 12; Luke xx. 1-19. . On the tribute to Cesar, and marriage with a brother’s widow, Matt. xxii. 15-33; Mark xii. 13-34; Luke xx. 20-40. . Christ’s discourse with the Pharisees relative to the Messiah being called Lord, by David, Matt. xxii. 41-46; Mark xii. 35-37; Luke xx. 41-44. . The Pharisees censured by Christ, Matt. xxiii. 1, ὥς. ; Mark xii. 38-40; Luke xx. 45-47. . Christ foretells the destruction of Jerusalem, Matt. xxiv. 1-36; Mark xiii. 1-36; Luke xxi. 5-36. . Prelude to the account of Christ’s passion, Matt. xxvi. 1-5; Mark xiv. 1,2; Luke xxii. 1, 2. . Bribery of Judas, and the celebration of the passover, Matt. xxvi. 14-29; Mark xiv. 10-25; Luke xxii. 3-23. . Christ goes to the Mount of Olives, Matt. xxvi. 30-46; Mark xiv. 26-42; Luke xxii. 39-46. - He is seized by a guard from the chief priests, Matt. xxvi. 47-58 ; Mark xiv. 43-54; Luke xxii. 47-55. . Peter’s denial of Christ, &c., Matt. xxvi. 69; xxvii. 19; Mark xiv. 66; xv. 10; Luke xxii. 56; Xxiil. 17. . The crucifixion and death of Christ, Matt. xxvii. 20-66; Mark xv. 11-47; Luke xxiii. 18-56 . The resurrection, Matt. xxviii. 1, &c.; Mark xvi. 1, &c.; Luke xxiv. 1, ὅσ. See Dr. Marsh’s Origin of the three first Gospels, p. 193. * TABLE IV. The following table represents the passages in our Lord’s Sermon on the Mount, contained in Matt. v., vi., and vii., which are found in word or substance in the Gospel according to Luke, in the parallel passages here noted in a collateral column. MATTHEW. LUKE. v. 3-6. vi. 20, 21. 12. 22, 23. LG ἜΤ BIRT 18. XVded d= 25, 26. xii. 58, 59. 32. xvi. 18. 39-42. vi. 29, 30. 44. 27, 28. 45. 35. 46, 47. 32, 33. 48. 36. vi. 9-13. xi. 2-4. 19-21. Day 84315 Bi 22, 23. xi. 34-36. 94. xvi. 13. 25-33. xii. 22-31. vii. 1-5. vi. 37-42. 7-11. xi. 9-15. 12. vi. 31. 13: ΧΗ. 24. 16-21. vi. 43-46. 22, 23. ΧΙ. 25-27. 24-97. vi. 47-49 See Dr. Marsh’s Origin of the three first Gospels, p. 400. Finished correction, Nov. 24. 1831.—A. C. 678 1 PREFACE TO THE OTS Orbe Eka? OS DEES (PuE book of the ACTS OF THE APOSTLES forms the fifth, and last, of the historical books of the New Testament. And on this account it has been generally placed at the end of the four Gospels ; though in several MSS. and versions it is found at the end of St. Paul’s Epistles, as many circumstances in them are referred to by the narrative contained in this book, which is carried down almost to the apostle’s death. This book has had a variety of names: IIpafere τῶν Ἀποστόλων, the Res Geste, Acts or Transactions of the Apostles, is the title it bears in the Codex Beza. Tpafete των ‘Aytwv Ἀποστόλων, The Acts of the Holy Apostles, is its title in the Codex Alexandrinus, and several others ; as well as in several of the ancient ver- sions, and in the Greek and Latin fathers. One or other form of the above title is followed by almost all the editors of the Greek Testament, and translators and commentators in general. By some it has been reckoned a fifth Gospel; and by Cicumenius it is termed, The Gospel of the Holy Spirit; and by St. Chrysostom, To Βιθλίον, Αποδειξις avactacewc, The Book, The Demonstration of the Resurrection. These two last cha- tacters are peculiarly descriptive of its contents. All the promises which Christ gave of the gifts and graces of the Holy Spirit are shown here to have been fulfilled in the most eminent manner ; and, by the effusion of the Holy Spirit, the resurrection of our blessed Lord has been fully demonstrated. The calling of the Gen- tiles is another grand point which is here revealed and illustrated. This miracle of miracles, as one terms it, which had been so frequently foretold by the prophets and by Christ himself, is here exhibited; and by this grand act of the power and goodness of God the Christian Church has been founded, and thus the taber- nacle and kingdom of God have been immutably established among men. It is truly a fifth Gospel, as it contains the glad tidings of peace and salvation to the whole Gentile world. All antiquity is unanimous in ascribing this book to St. Luke as the author; and, from the commencement of it, we see plainly that it can be attributed to no other; and it seems plain that St. Luke intended it as a continuation of his Gospel, being dedicated to Theophilus, to whom he had dedicated the former; and to which, in the introduction to this, he expressly refers : indeed he has taken up the narrative, in this book precisely in the place where he had dropped it in the other: The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, &e.; and from this we may form a safe conjecture, that the two books were written at no greater a distance from each other than the time of the last occurrence recorded in this book. Some have supposed that this book was written from Alexandria ; but this dees not appear to be probable. The conjecture of Michaelis is much more likely, viz. that it was written from Rome, at which place St. Luke mentions his arrival, in company with St. Paul, shortly before the close of the book. See Acts xxviii. 16. Though the time in which the book of the Acts was written is not recorded, yet the same writer observes that, as it is continued to the end of the second year of St. Paul’s imprisonment, it could not have been written before the year 63; and, had it been written after that year, it is reasonable to conclude that it would have related some farther particulars relative to St. Paul; or would at least have mentioned the event of his imprisonment, in which the reader is so much interested. This argument seems conclusive, in reference to the date of this book. St. Luke’s long attendance upon St. Paul, and his having been himself eye-witness to many of the facts which he has recorded, independently of his Divine inspiration, render him a most respectable and credible historian. His medical knowledge, for he is allowed to have been a physician, enabled him, as Professor Michaelis has properly observed, both to form a proper judgment of the miraculous cures which were per- formed by St. Paul, and to give an account and authentic detail of them. It is worthy also of observation that St. Luke himself does not appear to have possessed the gift of miraculous healing. Though there can be no doubt that he was with St. Paul when shipwrecked at Malta, yet he was not concerned in’ healing the father of Publius the governor ; nor of the other sick persons mentioned Acts xxviii. 8, 9. These were all 679 PREFACE TO THE ACTS OF THE APOSTLES. healed by the prayers of St. Paul, and the imposition of his hands, and consequently miraculously ; nor do we find any evidence that St. Luke was ever employed in this way. This is another proof of the wisdom of » God : had the physician been employed to work miracles of healing, the excellence of the power would have been attributed to the skill of the man, and not to the power of his Maker. The Acts of the Apostles have been generally considered in the light of a Church History, and, conse- quently, the first ecclesiastical history on record ; but Professor Michaelis very properly contends that it can- not have been intended as a general history of the Christian Church, even for the period of time it embraces, as it passes by all the transactions of the Church at Jerusalem, after the conversion of St. Paul; the propaga- tion of Christianity in Egypt; Paul’s journey into Arabia; the state of Christianity at Babylon; (1 Peter v. 13 ;) the foundation of the Christian Church at Rome; several of St. Paul’s voyages; his thrice suffering shipwreck, &c., &c. See more particulars in Lardner and Michaelis. The object of St. Luke appears to have been twofold: 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of pentecost, and the subsequent miracles performed by the apos tles, by which the truth of Christianity was confirmed. 2. To deliver such accounts as proved the claim of the Gentiles to admission into the Church of Christ; a claim disputed by the Jews, especially at the time wnen the Acts of the Apostles were written. Hence we see the reason why he relates, chap. viii., the conversion of the Samaritans ; and chap. x., xi., the story of Cornelius, and the determination of the council in Jerusalem relative to the Levitical law; and for the same reason he is more diffuse in his account of St. Paul’s conversion, and his preaching to the Gentiles, than he is on any other subject. In such a restricted manner has St. Luke compiled his history, that Michaelis is of opinion that it was the intention of this apostle to record only those facts which he had either seen himself, or heard from eye witnesses. Introduct. vol. v. p. 326, ὥς. The book of the Acts has been uniformly and universally received by the Christian Church in all places and ages: it is mentioned and quoted by almost every Christian writer, and its authenticity and importance universally admitted. Arator, a subdeacon in the Church at Rome, in the sixth century, turned it into verse. In ancient times, personal history and important transactions, in most nations, were generally thus preserved ; as the facts, through the medium of verse, could be the more easily committed to memory. St. Luke’s narration bears every evidence of truth and authenticity. It is not a made up history. The language and manner of every speaker are different ; and the same speaker is different in his manner, accord- ing to the audience he addresses. The speeches of Stephen, Peter, Cornelius, Tertullus, and Paul, are all dif- ferent, and such as we might naturally expect from the characters in question, and the circumstances in which they were at the time of speaking. St. Paul’s speeches are also suited to the occasion, and to the persons be- fore whom he spoke. When his audience was heathen, though he kept the same end steadily in view, yet how different is his mode of address from that used when before a Jewish audience! Several of these peculiari- ties, which constitute a strong evidence of the authenticity of the work, shall be pointed out in the notes. See some good remarks on this head, in Michaelis’ Introduction, ubi supra. As St. Luke has not annexed any date to the transactions he records, it is not a very easy matter to adjust the chronology of the Acts; but, as in some places he refers to political facts, the exact times of which are well known, the dates of several transactions in his narrative may be settled with considerable accuracy. It is well known, for instance, that the famine mentioned chap. xi. 29, 30, happened in the fourth year of the Emperor Claudius, which answers to the forty-fourth of the Christian era. From facts of this nature, dates may be derived with considerable accuracy: all such dates are carefully noted at the top of the column, as in the preceding parts of this Commentary ; and the chronology is adjusted in the best manner possible. In some cases, conjecture and probability are the only lights by which this obscure passage can be illuminated. The dates of the commencement and the end of the book are tolerably certain; as the work certainly begins with the dwenty-ninth year of the Christian era, chap. i. and ii., and ends probably with the szwty-third, chap. XXvill. 30. In the book of the Acts we see how the Church of Christ was formed and settled. The apostles simply proclaim the truth of God relative to the passion, death, resurrection, and ascension of Christ ; and God accom- panies their testimony with the demonstration of his Spirit. What was the consequence? Thousands acknow- ledge the truth, embrace Christianity, and openly profess it at the most imminent risk of their lives. The change is not a change of merely one religious sentiment or mode of worship for another; but a change of tempers, passions, prospects, and moral conduct. ΑἸ] before was earthly, or animal, or devilish; or all these together ; but now all is holy, spiritual, and Divine: the heavenly influence becomes extended, and nations are born unto God. And how was all this brought about? Not by might nor power: not by the sword, nor by secuiar authority ; not through worldly motives and prospects ; not by pious frauds or cunning craftiness ; not by the force of persuasive eloquence: in a word, by nothing but the sole influence of truth itself, attested to the heart by the power of the Holy Ghost. Wherever religious frauds and secular influence have been used to found or support a Church, professing itself to be Christian, there, we may rest assured, is the fullest evidence that that Church is wholly antichristzan; and where such a Church, possessing secular power, has endeavoured to support itself by persecution, and persecution unto privation of goods, of liberty, and of life, it not only shows itself to be antichristian, but also diabolic. The religion of Christ stands in no need either of human cunning or power. It is the religion of God, and is to be propagated by his power: this the book of the Acts fully shows; and in it we find the true model, after which every Christian Church should be builded. 680 1 ts foal Ries ——_— = PREFACE TO THE ACTS OF THE APOSTLES. As far as any Church ean show that it has followed this model, so far it is holy and apostolic. And when all Churches or congregations of people professing Christianity, shall be founded and regulated according to the doctrines and discipline laid down in the book of the Acts of the Apostles, then the aggregate. body may be justly called, The Holy, Apostolic, and Catholic Church. The simplicity of the primitive Christian worship, as laid down in the book of the Acts, is worthy of parti- cular notice and admiration. Here are no expensive ceremonies: no apparatus calculated merely to impress the senses, and produce emotions in the animal system, “ to help,” as has been foolishly said, “ the spirit of devotion.” The heart is the subject in which this spirit of devotion is kindled; and the Spirit of Gop alone is the agent that communicates and maintains the celestial fire; and God, who knows and searches that heart, is the object of its adoration, and the only source whence it expects the grace that pardons, sanctifies, and ren- ders it happy. No strange fire can be brought to this altar: for the God of the Christians can be worshipped only in spirit and truth; the truth revealed, directing the worship; and the Spirit given, applying that truth, and giving life and energy to every faculty and power. Thus God was worshipped in his own way, and through his own power ; every religious act, thus performed, was acceptable to him; the praises of his followers rose up as incense before the throne, and their prayers were heard and answered. As they had but one God, so they had but one Mediator between God and man, the Lord Jesus Christ. They received him as the gift of God’s eternal love ; sought and found redemption in his blood ; and, in a holy and useful life, showed forth the virtues of Him who had called them from darkness into his marvellous light; for no profession of faith was then considered of any worth that was not supported by that love to God and man which is the fulfilling of the law, which is the life and soul of obedience to the Divine testimonies, and the ceaseless spring of benevolence and humanity. This is the religion of Jesus Christ, as laid down and exemplified in this blessed book. “Ye different sects, who all declare, Lo! Curist is here, and Curist is there, Your stronger proofs divinely give, And show me where the Christians live.” 1 681 THE ἌΘΕΟΣ BE ΡΟΣ ΙΕ Usherian year of the world, 4033.—Alexandrian era of the world, 5531.—Antiochian year of the world 5521.—Constantinopolitan year of the world, 5537.—Year of the era of the Seleucide, 341.—Year of the Spanish era, 67.—Year of the Christian era, 29.—Year of the Paschal Cycle, 30.—Year of the Jewish Cycle, 11.—Golden Number, 8.—Solar Cycle, 10.—Dominical Letter, B.—Jewish Passover, April 15.—Epact, 20.—Year of the reign of the Emperor Tiberius Cesar, 18.—Year of the CCI. Olympiad, 1.—Year of Rome, 782.—Consuls, from Jan. 1, to July 1, L. Rubellius Geminus, and C. Ru fius Geminus; and, for the remainder of the year, Aulus Plautius and L. Nonius Asprenas. For an explanation of these wras, see the Advertisement prefixed to the Comment on the Gosnel of St Matthew. CHAPTER I. St. Luke's prologue, containing a repetition of Christ's history from his passion till his ascension, 1-9. Re- markable circumstances in the ascension, 10, 11. employment there, 12-14. The return of the disciples to Jerusalem, and their Peter's discourse concerning the death of Judas Iscariot, 15-20, and the ne- cessity of choosing another apostle in his place, 21, 22. Barnabas and Matthias being set apart by prayer, the apostles having given their votes, Matthias is chosen to succeed Judas, 23-26. A. M. 4033. ἜΧΕΝ HE former treatise have I made, O + Theophilus, of all that Je- sus began both to do and teach, 2 Ὁ Until the day in which he was taken up, after that he, through the Holy Ghost, ° had given commandments unto the Ae 1035. apostles whom he had chosen: sh oar 3 94To whom also he showed himself alive after his passion by many infalli- ble proofs, being seen of them forty days, and a Luke i. 3.——» Mark xvi. 19; Luke ix. 51; xxiv. 5] : ver. 9; 1 Tim. iii. 16. © Matt. xxvili.19; Mark xvi. 15; John xx. 21; chap. x. 41, 42.——4 Mark xvi. 14; Luke xxiv. 36; John xx 19, 26; xxi. 1, 14; 1 Cor.xv. 5. NOTES ON CHAP. I. Verse 1. The former treatise] The Gospel accord- ing to Luke, whigh is here most evidently intended. O Theophilus] See the note on Luke i. 3. To do and teach] These two words comprise his miracles and sermons. ‘This introduction seems “to intimate that, as he had already in his Gospel given an account of the life and actions of our Lord, so in this second treatise he was about to give an account of the lives and acts of some of the chief apostles, such as Peter and Paul. Verse 2. After that he, through the Holy Ghost, &e.] This clause has been variously translated : the simple meaning seems to be this—that Christ com- municated the Holy Spirit to his disciples, after his resurrection, as he had not done before. In Luke xxiv. 45, it is said that he opened their understanding, that they might understand the Scriptures; and in John xx. 22, that he breathed on them, and said, re- ceive ye the Holy Ghost. Previously to this, we may suppose that the disciples were only on particular occasions made partakers of the Holy Spirit ; but from this time it is probable that they had a measure of this supernatural light and power constantly resident in 682 them. By this they were not only able to proclaim the truth, but to discern the meaning of all the Old Testament Scriptures which referred to Christ ; and to appoint whatever rites or ordinances were neces- sary for the establishment of his Church. There were many things which the apostles said, did, and decreed. for which they had no verbal instructions from our Lord, at least, none that are recorded in the Gospels ; we may therefore conclude that these were suggested to them by that Holy Spirit which now became resi- dent in them, and that it is to this that St. Luke refers in this verse, After that he, through the Holy Ghost, had given commandments unto the apostles. Verse 3. To whom—he showed himself alive—by many infallible proofs| Πολλοῖς τεκμηρίοις ; by many | proofs of such a nature, and connected with such cir- cumstances, as to render them induditadle ; for this is the import of the Greek word rexuypiov. The proofs were such as these: 1. Appearing to severas different persons at different times. 2. His eating and drinking with them. 3. His meeting them in Galilee according to his own appointment. 4. His subjecting his body to be touched and handled by them. 5. His instructing them in the nature and doctrines of his 1 eT LD vn dnt ai ΠΝ τ» mg Mi pentumn x δὲ, (eee ea “2 Lc Hii U: ἌΝ . ev | _ Comana Ἔ te ie \ y : IX Hadrian ἢ y sebate ΝΣ] ΄ 72 ἢ Vie ay & anit ela sk. = Tt irgccus Arabiss Seen. «(σ᾽ tle ee PATRROTEAT TRE (3) bes il Cy δ οἵ ‘they © c0w. VTRIES- = Cravelled bp the τς Cor LPO ST Lis τῇ 55))) so 9) Ω. with the JQ 9 Spun, ( ROUTES C OF SIPAUL Etricorium > ~~ thro ugh es eZ = S. = Sta & Murope » — Dissas _English Miles ne Oe ΠΕ whole lapse οἱ - JOM oN στ τυ κά υὐυώσχσαν τὸ αὐτο. ὙΠῸ US ὈΡΠΙΌΠ ΤΠΘΥ͂ σ0ἢ- 683 ΤῈΞΞΞ I ae Ι! Ives Lyles ' lurganum Prom. %@ aN νὰ fe ΠΝ eo) mM LOL Meo \ \Sc codga te ri πῇ UAE gO ATT A TT ἐ ὦ \ : pad> ieee aa oA pes sy Daphe Alexam deta. OD Neel e me CRAP ἡ ofthe τ. COUNTRIES. APOSPLE with the )0 9 aD thro ugh Lg Sta bs Kurope GCravelled bp We Sy ss) 9 ΄πουτεϑοῦ ΦΩΡΆΜΝ. L) cy Fyilia as Para ἢ nes απ ἄγεν, ς \ Cy Imbro eh oLafoli ἐς Δ : ae Cate SX ‘ AD x 7 ew ΠΝ Rhodes a3” , ΗΑ Ξ, Ξ (oe ul ον £2 a pies BR = PHrgcus ὕνανύνων ἘΞ rie comune fon} rad =| A= = τ feaninms® §—_Archetats i ff So Ἔ ᾿ parm Prive ur x # \Anozarhus andi οἱ a ς, Το εορόσεσσε τ ae Sp Ay “OF i ‘ one Le of - jure La aie {pare Ν᾽ Ppipnanio ΕΞ ιωχίϑηςς- hoe spepolla Ἷ i pyblual p aM PW bt | see “ pans —. ἘΞ | ae 5 | Bi lee Does: Γ΄. = ν ᾿ vs > Viole A T ba | er ΜΝ | μισοῦν Tork | pe | lt ae ΠΣ = οἵ the RS Mine | Tiamat Ε So Tes παρ 9 ppom ve xy Fhe ἢ miinocora Arabi? (a τς " Tain i i i= ΠΣ ΤΠ {||} Christ promises the baptism CHAP. I. of the Holy Spi-it 4M (038. Speaking of the things pertaining to[ 5 "For John truly baptized with a is eae An. Olymp. the kingdom of God : "ΕΒ And, ‘being assembled to- gether with them, commanded them that they should not depart from Jerusalem, but wait tor the promise of the Father, * which, saith he, ye have heard of me. © Luke xxiv. 43, 49. Or, eating together with then —s Luke xxiv. 49; John xiv. 16, 26, 27; xv. 26; xvi. 7; chap. ii. 33. kingdom. 6. His appearing to upwards of five hun- dred persons at once, 1 Cor. xv. G. And, 7. Continu- ing these public manifestations of himself for forty days. The several appearances of Jesus Christ, during the forty days of his sojourning with his disciples, between his resurrection and ascension, are thus enumerated by Bishop Pearce: The first was to Mary Magdalene, and the other Mary, Matt. xxviii. 1-9. The second, _ to the two disciples on their way to Emmaus, Luke = xxiv. 15. The third, to Simon Peter, Luke xxiv. 34. The fourth, to ten of the apostles, Thomas being absent, Luke xxiv. 36, and John xx. 19. (All these four appearances took place on the day of his resur- rection.) The ΠΛ was to the eleven disciples, Thomas being then with them, John xx. 26. The sixth, to seven of the apostles in Galilee, at the sea of Tiberias, John xxi. 4. The seventh, to James, 1 Cor. xv. 7, most probably in Jerusalem, and when Jesus gave an order for all his apostles to assemble together, as in Actsi. 4. The eighth, when they were assembled together, and when he led them unto Bethany, Luke xxiv. 50, from whence he ascended to heaven. But see the note on John xxi. 14, for farther particulars. Pertaining to the kingdom of God] Whatever con- cerned the doctrine, discipline, and establishment of the Christian Church. Verse 4. And, being assembled together] Instead of συναλιζομενος, being assembled together, several good MSS. and versions read συναυλίζομενος, living or eating together, which refers the conversation re- ported here to some particular time, when he sat at meat, with his disciples. See Mark xvi. 14; Luke xxiv. 41-44. See the margin. But probably the vommon reading is to be preferred; and the meeting on a mountain of Galilee is what is here meant. Tre promise of the Father} The Hoty Spirit, which indeed was the grand promise of the New Testament, as Jesus Curist was of the Old. And as Christ was the grand promise of the Old Testament, during the whole continuance of the old covenant; so is the Holy Ghost, during the whole continuance of the new. As every pious soul that believed in the coming Messiah, through the medium of the sacrifices cffered up under the law, was made a partaker of the merit of his death, so every pious soul that believes in Christ crucified is made a partaker of the Holy Spirit. Thus, as the benefit of the death of Christ extended from the foundation of the world till his coming in the flesh, as well as after, so the inspiration of the Holy Spirit has been, and will be continued through the whole laps of time, till his coming again to judge the water ; ‘but ye shall be baptized An, Olymp. with the Holy Ghost not many -- days hence. 6 When they therefore were come together, they asked of him, saying, * Lord, wilt thou at this time, 1 restore again the kingdom to Israel? h Matt. iii. 11; chap. xi. 16; xix.4.—i Joel iii. 18; chap. ii. 4 xi. 15.— Matt. xxiv. 3— Isa. i. 26; Dan. vii.27; Amos ix. 11 world. It is by this Spirit that sin is made known, and by it the blood of the covenant is applied; and indeed, without this, the want of salvation cannot be discovered, nor the value of the blood of the covenant duly estimated. How properly do we still pray, and how necessary is the prayer, “ Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy name, through Jesus Christ our Lord! Amen.”— Communion Service. Ye have heard of me.] In his particular conversa- tions with his disciples, such as those related John Xiv. 16-26 ; xv. 26; xvi. 7-15; to which passages, and the notes on them the reader is requested to refer : but it is likely that our Lord alludes more particularly to the conversation he had with them on one of the mountains of Galilee. Verse 5. Ye shall be baptized with the Holy Ghost not many days hence.| This must refer to some con- versation that is not distinctly related by the evan- gelists ; as these identical words do not oceur in any of the preceding histories. The Codex Beze reads this passage thus: but ye shall be baptized with the Holy Ghost, which ye shall receive not many days hence. John baptized with water, which was a sign of penitence, in reference to the remission of sin; but Christ baptizes with the Holy Ghost, for the destruc- tion of sin, the illumination of the mind, and the con- solation of the heart. John’s baptism was in reference to the spiritual kingdom ; but Christ’s baptism estad- lished and maintained that kingdom. From this pas- sage we may also learn that baptism does not always mean being plunged or immersed in water ; for as this promise most evidently refers to the communication of the Holy Spirit on the following pentecost, and ther he sat upon each as a cloven tongue of fire, this cer tainly has more affinity to sprinkling than to plunging However, the mode of administering the sign is of very little consequence; and which is the best mode is exceedingly dubious: the stress should be laid on receiving the thing signified—the Holy Ghost, to illu- minate, regenerate, refine, and purify the heart. With this, sprinkling or immersion are equally efficient : without this, both are worth nothing. Verse 6. When they therefore were come together] It is very likely that this is to be understood of their assembling on one of the mountains of Galilee, and there meeting our Lord. At this time restore again the kingdom] That the disciples, in common with the Jews, expected the Messiah’s kingdom to be at least in part secular, I have often had occasion to note. In this opinion they con- 683 THE Christ promises the baptism A. M. 4033. A. D. 29. ξ Aan. Olymp. not for you to know the times or the seasons which the Father hath put in his own power : 8 * But ye shall receive ° power, ? after that 7 And he said unto them, ™ It is ACTS. of the Holy Spirit. the Holy Ghost is come upon you: 4, M1083. and 4 ye shall be witnesses unto me An. Olymp. both in Jerusalem, and in all Judea, be and in Samaria, and unto the uttermost part of the earth. τ Matt. xxiv. 36; Mark xiii. 32; 1 Thess. v. 1——" Ch. ii. 1, 4. ὁ Or, the power of the Holy Ghost coming upon you. P Luke xxiv. 49——9 Luke xxiv. 48; John xv. 27; ver. 22; ch. ii. 32. tinued less or more till the day of pentecost ; when the mighty outpouring of the Holy Spirit taught them the spiritual nature of the kingdom of Christ. The king- dom had now for a considerable time been taken away from Israel; the Romans, not the Israelites, had the government. The object of the disciples’ question seems to have been this: to gain information, from their all-knowing Master, whether the time was now fully come, in which the Romans should be thrust out, and Israel made, as formerly, an independent kingdom. But though the verb aroxaficravew signifies to rein- state, to renew, to restore to a former state or master, of which numerous examples occur in the best Greek writers, yet it has also another meaning, as Schoetigen has here remarked, viz. of ending, abolishing, blotting out: so Hesychius says, ἀποκαταστασις is the same as τελείωσις, finishing, making an end of a thing. And Hippocrates, Aph. vi. 49, uses it to signify the termi- nation of a disease. On this interpretation the disci- ples may be supposed to ask, having recollected our Lord’s prediction of the destruction of Jerusalem, and the whole Jewish commonwealth, Lord, Wilt thou at this time destroy the Jewish commonwealth, which op- poses thy truth, that thy kingdom may be set up over all the land? This interpretation agrees well with all the parts of our Lord’s answer, and with all cireum- stances of the disciples, of time, and of place; but, still, the first is most probable. Verse 7. The times or the seasons] Xpovove ἡ και- ρους. Times here may signify any large portion of a period, era, or century—such as an Olympiad, lustrum or year; and seasons, the particular part, season, or opportunity in that period, &e., in which it might be proper to do any particular work. God has not only fixed the great periods in which he will bring about those great revolutions which his wisdom, justice, and mercy have designed, but he leaves himself at full liberty to choose those particular portions of such pe- tiods as may be best for the accomplishment of those purposes. Thus God is no necessary agent—every thing is put in his own power, ev τῇ ἰδίᾳ ἐξουσίᾳ, under his control and authority ; nor will he form decrees of which he must become the necessary executor. The infinite /zberty of acting or not acting, as wisdom, jus- tice, and goodness shall see best, is essential to God ; nor can there be a point in the whole of his eternity in which he must be the necessary agent of a fixed and unalterable fate. Infinite, eternal liberty to act or not to act, to create or not create, to destroy or not destroy, belongs to God alone ; and we must take care how we imagine decrees, formed even by his own pre- science, in reference to futurity, which his power is from the moment of their conception laid under the necessity of performing. In every point of time and 684 eternity, God must be free to act or not to act, as may seem best to his godly wisdom. Verse 8. But ye shall receive power] Ληψεσθε dvva- μιν. Translating different terms of the original by the same English word is a source of misapprehension and error. We must not understand δυναμις, which we translate power in this verse, as we do efovova, trans lated by the same word in the preceding verse. In the one, God’s infinite authority over all times and seasons, and his uncompellable liberty of acting or not acting in any given case, are particularly pointed out: in the other, the energy communicated by him to his disciples, through which they were enabled to wark miracles, is particularly intended ; and δυναμίς, in gene- ral, signifies such power, and is sometimes put for that of which it is the cause, viz. a miracle. See Matt. vil. 22; xi. 20-23; xiii. 54, 58; Mark vi. 5; Luke x. 13; and Acts ii. 22. The disciples were to be made instruments in the establishment of the kingdom of Christ; but this must be by the energy of the Holy Ghost sent down from heaven; nevertheless, this energy would be given in such times and seasons, and in such measures, as should appear best to the infinite wisdom of God. Christ does not immediately answer the question of the disciples, as it was a point savour- ing too much of mere curiosity ; but he gave them such information as was calculated to bring both their faith and hope into action. St. Chrysostom has well ob- served, “that it is the prerogative of an instructer to teach his disciple, not what he wishes to learn, but what his master sees best for him :” Διδασκαλου τοῦτο cate pin & βουλεται ὁ μαθητης, αλλ᾽ ἁ συμφερει μαθειν, διδασκειν. Ye shall be witnesses—in all Judea, &c.] Though the word earth, 7 yn, is often used to denote Judea alone, yet here, it is probable, it is to be taken in its largest extent. All the inhabitants of the globe might at that period be considered divisible into three classes. 1. The Jews, who adhered to the law of Moses, and the prophetic writings ; worshipping the true God only, and keeping up the temple service, as prescribed in their law. 2. The Samarirans, a mongrel people, who worshipped the God of Israel in connection with other gods, 2 Kings xvii. 5, &c., and who had no kind of religious connection with the Jews. See on Matt. x. 5. And, 3. The Genrines, the heathens through all other parts of the world, who were addicted to idolatry alone, and had no knowledge of the true Ged. By the terms in the text we may see the extent to which this commission of instruction and salvation was designed to reach: to the Jews; to the Samartians, and the uttermost part of the earth, i. 6. to the Gentile nations: thus, to the whole human race the Gospel of the kingdom was to be proclaimed. When the twelve 1 id γ ——— Account of our Lord’s ascension. A.M. 4033. 9 + And when he had spoken A im. these things, while they beheld, * he “ was taken up; anda cloud received him out of their sight. 10 @ And while they looked steadfastly to- ward heaven as he went up, behold, two men stood by them ‘in white apparel ; 11 Which also said, "Ye men of Galilee, why stand ye gazing up into heaven ? this same Jesus, which is taken up from you into heaven, ¥ shall so come in like manner as ye have seen him go into heaven. ῳ CHAP. 1. The disciples return to Jerusavem, A. M. 4033. 12 9%“ Then returned they unto yt Jerusalem from the mount called An. Qiymp. Olivet, which is from Jerusalem a Sabbath day’s journey. 13 And when they were come in, they went up *intoe an upper room, where abode both y Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Mat- thew, James the son of Alpheus, and 5 Simon Zelotes, and * Judas the brother of James. 14 » These all continued with one accord in prayer and supplication, with ° the women, and r Luke xxiv. 51; John vi. 62——* Ver. 2.—t Matt. xxviii. 3 ; Mark xvi. 5; Luke xxiv. 4; John xx. 12; chap. x. 3,30—Ch. ii. 7; xiii. 31. ¥ Dan. vii. 13; Matt. xxiv. 30; Mark xiii. 26; Luke xxi. 27; John xiv. 3; 1 Thess.i. 10; iv. 16; 2 Thess. i. disciples were sent out to preach, Matt. x. 5, their _ commission was very limited—they were not to go in the way of the Gentiles, nor enter into any city of the Samaritans, but preach the Gospel to the lost sheep of the house of Israel: but here their commission is enlarged, for they are to go into all the world, and preach the Gospel to every creature. See Matt. xxviii. 18 Verse 9. He was taken up] He was speaking face to face with them, and while they beheld he was taken up; he began to ascend to heaven, and they continued 2 look after him till @ cloud received him out of their sight—till he had ascended above the region of the clouds, by the density of which all farther distinct vision was prevented. These circumstances are very remark- able, and should be carefully noted. They render in- supportable the theory that states, ‘that our Lord did not ascend to heaven; that his being éaken up signifies his going into some mountain, the top of which was covered with clouds, or thick vapours; and that the two men in white garments were two priests, or Le- vites, who simply informed the disciples of his revisit- ing them again at some future time.” One would suppose that an opinion of this kind could hardly ever obtain credit among people professing Christianity ; and yet it is espoused by some men of considerable learning and ingenuity. But the mere letter of the text will be ever sufficient for its total confutation. He that believes the text cannot receive such a mise- rable comment. Foreign critics and divines take a most sinful /atitude on subjects of this kind. Verse 10. Looked steadfastly] Keeping their eyes intensely fixed on their ascending Lord; continuing to look even after he had ascended above the region of the inferior clouds. Two men stood by them] Doubtless, angels in hu- man shape. In white apparel] As emblematical of their purity, happiness, and glory. Verse 11. Gazing up into heaven] Not to the top of a mountain, to which an unbridled fancy, influenced by infidelity, would intimate he had ascended, and not to heaven. This same Jesus] Clothed in human nature, shall 1 10; Rey. i. 7——* buke xxiv. 52. x Chap. ix. 37,39; xx. 8. y Matt. x. 2, 3, 4. zLuke vi. 15.—4Jude 1.—— Chap. ii. 1, 46. © Luke xxiii. 49, 55; xxiv. 10. so come in like manner—with the same body, descend- ing from heaven by his sovereign and all-controlling power, as ye have seen him go into heaven. Thus shall he come again to judge the quick and the dead. It was a very ancient opinion among Christians, that when Christ should come again to judge the world he would make his appearance on Mount Olivet. Some think that his coming again to destroy the Jewish nation is what the angels refer to. See a connected account of the different appearances of Christ at the end of this chapter. Verse 12. A Sabbath day’s journey.| See the dif- ficulties in this verse explained in the note on Luke xxiv. 50. A Sabbath day’s journey was seven furlongs and a half. Olivet was but five furlongs from Jeru- salem; and Bethany was fifteen. The first region or tract of Mount Olivet, which was called Bethany, was distant from the city a Sabbath day’s journey, or seven furlongs and a half; and the same distance did that tract called Bethphage extend from the city. When, therefore, our Lord came to the place where these two tracts touched each other, he there ascended, which place was distant from Jerusalem a Sabbath day's journey, as St. Luke here remarks. See the notes referred to above. Verse 13. They went up into an upper room] This was either a room in the temple, or in the house of one of the disciples, where this holy company was ac- customed to meet. In Luke xxiv. 53, it is said that, after their return from Mount Olivet, they were con- tinually in the temple, praising and blessing God: it is probable, therefore, that the upper room mentioned in this verse is that apartment of the temple mentioned above. But still it is not certain that this place should be so understood; as we have the fullest proofs that the upper rooms in private houses were used for the purpose of reading the law, and conferring together on religious matters. See several proofs in Lightfoot. Add to this, that the room here mentioned seems to have been the place where all the apostles lodged, οὗ σαν καταμενοντες, and therefore most probably a prt- vate house. Verse 14. These—continued—in prayer and sup- | plication] Waiting for the promise of the Father, ac . 685 Peter's discourse concerning A. Ν. 4033. a p.35 Mary the mother of Jesus, and An. Olymp. with “his brethren. 15 Ἵ And in those days Peter stood up in the midst of the disciples, and said, (the number ° of the names together were about a hundred and twenty,) 16 Men and brethren, this scripture must needs have been fulfilled, ‘ which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. THE ACTS. the death of Judas Iscariot. 17 For he was numbered with 4, ΝΜ 4088, us, and had obtained part of ᾿ this ak Clair ministry. -- - 18 * Now this man purchased a field with the reward of iniquity ; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. 19 And it was known unto all [1.6 dwellers at Jerusalem ; insomuch as that field is ca'led in their proper tongue, Aceldama, that is to say, The field of blood ἃ Matt. xii. 55. 6 Rey. iii. 4——f Psa. xli. 9; John xiii. 18. & Luke xxii. 47 ; John xviii. 3—— Matt. x. 4; Luke vi. 16. iVer. 25; chap. xii. 25; xx. 24; xxi. 19——* Matt. xxvii. 5, 7, 8.—_ Matt. xxvi. 15; 2 Pet. ii. 15. cording to the direction of our Lord, Luke xxiv. 49. The words καὶ ty δεησει, and in supplication, are omitted by ABC*DE, both the Syriac, the Coptic, ZEthiopic, Armenian, Vulgate, Itala, and some of the primitive fathers. On this evidence, Griesbach has left them out of the text; and others contend for the propriety of this omission, because, say they, τῇ προσ- evyn and ty dence, prayer and supplication, mean the same thing. Whether the reading be genuine or spu- rious, this inference is not just. Prayer may simply imply any address to God, in the way of petition or request ; supplication, the earnest, affectionate, and continued application to God for the blessing request- ed from him by prayer. Prayer asks, supplication expostulates, entreats, urges and re-urges the petition. With the women] Probably those who had been witnesses of his resurrection, with the immediate rela- tives of the apostles. Peter we know was married, Matt. viii. 14, and so might others of the disciples ; and therefore the wives of the apostles, as well as of other pious men, may be here intended. Verse 15. In the midst of the disciples} Μαθητων ; but instead of this, αδελῴων, brethren, is the reading of ABC, a few others, with the Coptic, Aithiopic, Ar- menian, and Vulgate. This seems the best reading, because of what immediately follows ; for it was not among the disciples merely that he stood, but among the whole company, which amounted to one hundred and twenty. It is remarkable that this was the num- ber which the Jews required to form a council in any city ; and it is likely that in reference to this the dis- ciples had gathered together, with themselves, the number of one hundred and twenty, chosen out of the many who had been already converted by the ministry of our Lord, the twelve disciples, and the seventy- two whom he had sent forth to preach, Luke x. 1, &c.; thus they formed a complete cowncz in presence of which the important business of electing a person in the place of Judas was to be transacted. Verse 16. The Holy Ghost by the mouth of David] This is a strong attestation to the Divine inspiration of the book of Psalms. They were dictated by the Holy Spirit, and spoken by the mouth of David. Verse 17. Obtained part of this ministry.) Etaye tov κλῆρον; He obtained the lot of this ministry—not that he or any of the twelve apostles, was chosen to man has in life, what comes to him in the course of the Divine providence, or as an especial gift of God’s goodness, it is used here, as in many other parts of the sacred writings, to signify office or station. On this subject the reader is referred to the notes on Lev. xvi. 8, 9; Josh. xiv. 2: see also this chap. ver. 26. Verse 18. Purchased a field with the reward of iniquity] Probably Judas did not purchase the field himself, but the money for which he sold his Lord was thus applied, see Matt. xxvii. 6-8. It is possi- sible, however, that he might have designed to pur- chase a field or piece of ground with this reward of his iniquity, and might have. been in treaty for it, though he did not close the bargain, as his bringing the money to the treasury proves: the priests, know- ing his intentions, might have completed the purchase, and, as Judas was now dead, applied the field thus bought for the burial of strangers, i. e. Jews from foreign parts, or others who, visiting Jerusalem, had died there. ‘Though this case is possible, yet the passage will bear a very consistent interpretation without the assistance of this conjecture ; for, in ordi- nary conversation, we often attribute to a man what is the consequence of his own actions, though such consequence was never designed nor wished for by himself: thus we say of a man embarking in a ha- zardous enterprise, he is gone to ssek his death; of one whose conduct has been ruinous to his reputation, he has disgraced himself ; of another who has suffer- ed much in consequence of his crimes, he has pur- chased repentance at a high price, &e., ὅδε. All these, though wndesigned, were consequences of certain acts, as the buying of the field was the consequence of Judas’s treason. And falling headlong, he burst asunder] It is very likely that the 18th and 19th verses are not the words of Peter, but of the historian, St. Luke, and should be read in a parenthesis, and then the 17th and 20th verses will make a connected sense. On the case of Judas, and the manner of his death, see the observa- tions at the end of this chapter. Verse 19. It was known unto all the dwellers at Jerusalem] The repentance of Judas, his dying tes- timony in behalf of our Lord’s innocence, and his tragical death, were publicly known; as was also the transaction about the purchase of the field; and hence this ministry by lot ; but as lot signifies the pertion ἃ arose the name by which it was publicly known 586 1 Peter proposes the choosing a A.M. 4033. 90 For it is written in the. book An. Oly. of Psalms, ™ Let his habitation be “ desolate, and let no man dwell therein: and "his ° bishopric let another take. 21 Wherefore of these men which have com- panied with us all the time that the Lord Jesus went in and out among us, 22 » Beginning from the baptism of John, unto that same day that *he was taken up mPsa. Ixix. 25. Ὁ Psa. cix. 8. ©Or, office, or, charge. P Mark i. 14 Ver. 9.— John xv. 27; ver.8; chap. iv. 33. CHAP. I. disciple in the place of Judas from us, must one be ordained to Αἰ 103%: be a witness with us of his resur- An. oa rection. iE 23 And they appointed two, Joseph called 5 Barsabas, who was surnamed Justus, and Matthias. 24 And they prayed, and said, Thou, Lord, t which knowest the hearts of all men, show whether of these two thou hast chosen, sChap. xv. 22.— 1 Sam. xvi. 7; 1 Chron. xxviii. 9; xxix. 17; Jer. xi. 20; xvii. 10; chap. xv. 8; Rev. ii. 23. These circumstances must have lessened the credit of the chief priests, and have prepared the public mind to receive the Gospel of the kingdom, when preached to them after the day of pentecost. That field is called in their proper tongue, Acelda- ma] This proper tongue was not the Hebrew ; that had long ceased to be the proper tongue in Palestine: it was a sort of Chaldaio-Syriac which was commonly spoken. The word in the Syriac version is {So} ἴον chacal-demo, and literally signifies the field of blood ; because it was bought by the price of the life or blood of the Lord Jesus. Verse 20. For itis written in the book of Psalms] The places usually referred to are Psa. lxix. 25: Let their habitation be desolate, and let none dwell in their tents. And Psa. cix.8: Let his days be few, and let another take his office, wpa pekudato, his overseer- ship, his charge of visitation or superintendence, translated by the SepruaGint, τὴν ἐπισκοπὴν, VuL- GATE, episcopatum ; and we, following both, bishopric, but not with sufficient propriety ; for surely the office or charge of Judas was widely different from what we call bishopric, the diocess, estate, and emoluments of a bishop. Ἐπίσκοπος, episcopos, which was corrupted by our Saxon ancestors into biycop, discop, and by us into dishop, signifies literally an overseer or superinten- dent, from emt, over, and σκέπτομαι, I see, a person who had the inspection, overseeing, or. superintendence of others. The ancient ἐπίσκοποι were persons who had the care of different congregations of the Church of Christ ; who travelled, preached, enforced the disci- pline of the Church, and took care to prevent false doctrines, heresies, &c. Those who still deserve this title, and it is an august and noble one, walk by the same rule, and mind the same thing. Ἐπίσκοπος, epis- copus, or bishop, is a scriptural and sacred title ; was gloriously supported in the primitive Church ;. and many to the present day are not less ornaments to the title, than the title is ornamental to them. The best defences of the truth of God, and the Protestant faith, are in the works of the bishops of the British Churches. The words quoted from the Psalms were originally spoken against the enemies of David; and as David, ia certain particulars, was a type of Christ, the words are applied to Aim in an especial manner who had sinned against his own soul and the life of his Master. Verse 21. Which have companied with us] They judged it necessary to fill up this blank in the aposto- 1 late by a person who had been an eye witness of the acts of our Lord. Went in and out} A phrase which includes all the actions of life. Verse 22. Beginning from the baptism of John] From the time that Christ was baptized by John in Jordan ; for it was at that time that his public minis- try properly began. Must one be ordained] This translation misleads every reader who cannot examine the original text. There is no term for ordained in the Greek : yeveo@ar, to be, is the only word in the verse to which this in- terpretation can be applied. The New Testament printed at London, by Robert Barker, the king’s printer, in 1615, renders this and the preceding verse more faithfully and more clearly than our common version: Wherefore of these men who have companied with us, all the time that the Lord Jesus was conver- sant among us, beginning from the baptism of John, unto the day he was taken up from us, must one of them BE MADE a witness with us of his resurrection. The word ordained would naturally lead most readers to suppose that some ecclesiastical rite was used on the occasion, such as wposition of hands, &c., al- though nothing of the kind appears to have been em- ployed. Verse 23. They appointed two] These two were probably of the number of the seventy disciples; and, in this respect, well fitted to fill up the place. It is likely that the disciples themselves were divided in opinion which of these two was the most proper per- son, and therefore laid the matter before God, that he might decide it by the /ot. No more than two candi- dates were presented ; probably because the attention of the brethren had been drawn to those two alone, as having been most intimately acquainted with our Lord, or in being better qualified for the work than any of the rest; but they knew not which to prefer. Joseph called Barsabas| Some MSS. read Joses Barnabas, making him the same with Joses Barnabas, chap. iv. 36. But the person here is distinguished from the person there, by being called Justus. Verse 24. Thou Lord, which knowest the hearts Zu, κυριε, καρδιογνωστα. The word καρδιογνωστης, the searcher of hearts, seems to be used here as an attri bute of God; he knows the hearts, the most secret pur- poses, intentions, and dispositions of all men ; and be- cause he is the knower of hearts, he knew which of 687 The disciples cast lots, A: M4033. 25 "That he may take part of An. Olymp. this ministry and apostleship, from _“_ which Judas by transgression fell, that he might go to his own place. uVer. 17. THE ACTS. and Matthias is chosen n + A. M. 4033. 26 And they gave forth their 4,™, 48: ‘lots, and the lot fell upon Mat- a oly thias; and he was numbered with the eleven apostles. Vv Lev. xvi. 8, 9; Josh. xiv. 2. these men he had qualified the best, by natural and gracious dispositions and powers, for the important work to which one of them was now to be appointed. Verse 25. That he may take part of this ministry, &c.| Instead of τὸν κληρον, the lot, which we trans- late part, tov τοπον, the place, is the reading of ABC*, Coptic, Vulgate, and the Itala in the Codex Beze, and from them the verse may be read thus, That he may take the place of this ministry and apostleship, (from which Judas fell) and go to his own place ; but instead of wWzov, own, the Codex Alexandrinus, and one of Matthai’s MSS., read δικαίον, just—that he might go to his just or proper place. This verse has been variously expounded: 1. Some suppose that the words, that he might go to his own place, are spoken of Judas, and his punishment in hell, which they say must be the own place of such a per- son as Judas. 2. Others refer them to the purchase of the field, nade by the thirty pieces of silver for which he had sold our Lord. So he abandoned the ministry and apostolate, that he might go to his own place, viz. that which he had purchased. 3. Others, with more seeming propriety, state that his own place means his own house, or former occu- pation: he left this ministry and apostleship that he might resume his former employment in conjunction with his family, &c. This is primarily the meaning of it in Num. xxiv. 25: And Balaam returned to nis OWN PLACE, i. e. to his own country, friends, and em- ployment 4. Others think it simply means the state of the dead in general, independently of either rewards or punishments ; as is probably meant by Eccl. iii. 20: All go unto oNE PLACE: all are of the dust, and all turn to dust again. But, 5. Some of the best critics assert that the words (as before hinted) belong to Matthias—/is own place being the office to which he was about to be elected. Should any object, this could not be called his own place, because he was not yet appointed to it, but hell might be properly called Judas’s own place, because, by treason and covetousness, he was fully prepared for that place of torment; it may be an- swered, that the own or proper place of a man is that for which he is elzgile from being qualified for it, though he may not yet possess such a place: so St. Paul, Every man shall receive His OWN reward, Tov +dcov μισθον, called there his own, not from his hav- mg it already in possession, for that was not to take place until the resurrection of the just; but from his being qualified in this 1.8 for the state of glory in the other. See the observations at the end of the chapter. Verse 26. They gave forth their lots] In what manner this or any other question was decided by lot, we cannot precisely say. The most simple form was 688 to put two stones, pieces of board, metal, or slips of parchment, with the names of the persons inscribed on them, into an urn; and after prayer, sacrifice, &c., to put in the hand and draw out one of the lots, and then the case was decided. 1 have considered this subject at large on Lev. xvi. 8, 9; and Josh. xiv. 2. He was numbered with the eleven apostles.| The word συγκατεψηφισθη, comes from σὺν, together with, κατα, according to, and ψηφος, a pebble or small stone, used for Jofs, and as a means of enumeration among the Greeks, Romans, and Egyptians; hence the words calculate, calculation, &c., from calculus, a small stone or pebble. From this use of the word, though it sig- nifies in general to sum up, associate, &c., we may conjecture that the calculus or pebble was used on this occasion. The brethren agreed that the matter should be determined by lot; the lots were cast into the urn: God was entreated to direct the choice ; one drew out a lot; the person whose name was inscribed on it was thereby declared to be the object of God’s choice, and accordingly associated with the disciples. But it is possible that the whole was decided by what we commonly call éallot, God inclining the hearts of the majority to ballot for Matthias. Nothing certain can, however, be stated on this head. Thus the number twelve was made up, that these might be the fown- tains under God of the whole Christian Church, as the twelve sons of Jacob had been of the Jewish Church. For it has already been remarked that our Lord formed his Church on the model of the Jewish. See the notes on John xvii. 1, ἄς. As the Holy Ghost, on the day of pentecost, was to descend upon them and endue them with power from on high, it was necessary that the number ¢welve should be filled up previously, that the newly elected person might also be made partaker of the heavenly gift. How long it was found necessary to keep up the number twelve we are not informed: the original number was soon broken by persecution and death. On the death of Judas there is a great diversity of opinion among learned men and divines. 1. It is supposed, following the bare letter of the text, that Judas hanged himself, and that, the rope breaking, he fell down, was burst with the fall, and thus fis bowels gushed out. 2. That, having hanged himself, he was thrown on the dunghill, and, the carcass becoming putrid, the abdomen, which soonest yields to putrefaction, burst, and the bowels were thus shed from the body, and possibly torn out by dogs. 3. That, being filled with horror and despair, he went to the top of the house, or to some eminence, and threw himself down; and thus, falling head- long, his body was broken by the fall, and his bowels gushed out. 1 Considerations on the death and 4. That Satan, having entered into him, caught him up in the air, and thence precipitated him to the earth; and thus, his body being broken to pieces, his bowels gushed out. This is Dr. Lightfoot’s opinion, and has been noticed on Matt. xxvii. 5. 5. Others think that he died or was suffocated through excessive grief; and that thus the terms in the text, and in Matt. xxvii. 5, are to be understood. The late Mr. Wakefield defends this meaning with great learning and ingenuity. 6. Others suppose the expressions to be figura- tive: Judas having been highly ewalted, in being an apostle, and even the purse-bearer to his Lord and bro- ther disciples, by his treason forfeited this honour, and is represented as falling from a state of the highest dig- nity into the lowest infamy, and then dying through excessive grief. The Rev. John Jones, in his Illus- trations of the four Gospels, sums up this opinion thus : “So sensible became the traitor of the distinguished rank which he forfeited, and of the deep disgrace into which he precipitated himself, by betraying his Master, that he was seized with such violent grief as occasion- ed the rupture of his bowels, and ended in suffocation and death.” Ρ. 571. After the most mature consideration of this subject, on which I hesitated to form an opinion in the note on Matt. xxvii. 5, I think the following observations may lead to a proper knowledge of the most probable state of the case. 1. Judas, like many others, thought that the kingdom of the Messiah would be a secular king- dom ; and that his own secular interests must be pro- moted by his attachment to Christ. Of this mind all the disciples seem to have been, previously to the resurrection of Christ. 2. From long observation of his Master’s conduct, he was now convinced that he intended to erect no such kingdom ; and that conse- quently the expectations which he had built on the contrary supposition must be ultimately disappointed. 3. Being poor and covetous, and finding there was no likelihood of his profiting by being a disciple of Christ, he formed the resolution (probably at the insti- gation of the chief priests) of betraying him for a sum of money sufficient to purchase a small inheritance, on which he had already cast his eye. 4. Well knowing the uncontrollable power of his Master, he might take it for granted that, though betrayed, he would extricate himself from their hands; and that they would not be capable of putting him either to pain or death. 5. That having betrayed him, and _ finding that he did not exert his power to deliver him- self out of the hands of the Jews, and seeing, from their implacable malice, that the murder of his most innocent Master was likely to be the consequence, he was struck with deep compunction at his own conduct, went to the chief priests, confessed his own profligacy, proclaimed the innocence of his Master, and returned the money for which he had betrayed him; probably hoping that they might be thus influ- enced to proceed no farther in this unprincipled bu- siness, and immediately dismiss Christ. 6. Finding that this made no impression upon them, from their own words, What is that to us? See thou to that,— and that they were determined to put Jesus to death, seized with horror at his crime and its consequences, Vou. 1. ( 44 ) CHAP. 1. final state of Judas Iscarvot the remorse and agitation of his mind produced a vio- lent dysentery, attended with powerful inflammation ; (which, in a great variety of cases, has been brought on by strong mental agitation;) and while the dis- tressful irritation of his bowels obliged him to with- draw for relief, he was overwhelmed with grief and affliction, and, having fallen from the seat, his bowels were found to have gushed out, through the strong spasmodic affections with which the disease was ac- companied. I have known cases of this kind, where the bowels appeared to come literally away by piece meal. Now, when we consider that the word ἀπηγξατο, Matt. xxvii. 5, which we translate hanged himself, is by the very best critics thus rendered, was choked, and that the words of the sacred historian in this place, falling headlong, he burst asunder in the midst, and all his bowels gushed out, may be no other thana delicate mode of expressing the circumstance to which I have alluded under observation 6, perhaps this way of reconciling and explaining the evangelist and his- torian will appear, not only probable, but the most likely. To strengthen this interpretation, a few facts may be adduced of deaths brought about in the same way with that in which Τ suppose Judas to have pe- rished. The death of Jehoram is thus related, 2 Chron. xxi. 18, 19: And after all this, the Lord smote him in his bowels with an incurable disease: and it came to pass that, after the end of two years, HIS BOWELS FELL ouT, by reason of his sickness; so he died of sore diseases; DNONNI bethachaluim, with inflamma- tions, or ulcers. The death of Herod was probably of the same kind, Acts xii. 23. That of Aristo- bulus, as described by Josephus, War, book i. chap. 3, is of a similar nature. Having murdered his mother and brother, his mind was greatly terrified, and his bowels being torn with excruciating torments, he voided much blood, and died in miserable agonies. Again, in his Antig. book xv. chap. 10, sect. 3, he thus de- scribes the death of Zenodorus: ‘ His bowels burst- ing, and his strength exhausted by the loss of much blood, he died at Antioch in Syria.” Taking it for granted that the death of Judas was probably such as related above, collating all the facts and evidences together, can any hope be formed that he died within the reach of mercy? Let us review the whole of these transactions. I. It must be allowed that his crime was one of the most inexcusable ever committed by man: neverthe- less, it has some alleviations. 1. It is possible that he did not think his Master could be hurt by the Jews 2. When he found that he did not use his power tc extricate himself from their hands, he deeply relented that he had betrayed him. 3. He gave every evi-. dence of the sincerity of his repentance, by going openly to the Jewish rulers: (1.) Confessing his owr guilt; (2.) asserting the innocence of Christ; (3.) re- turning the money which he had received from them ! and then, (4.) the genuineness of his regret was proved by its being the cause of his death. But, I]. Judas might have acted a much worse part than he did: 1. By persisting in his wickedness. 2. By slandering the character of our Lord both to the Jewish rulers and to the Romans; and, had he done 689 Considerations on the death and so, his testimony would have been credited, and our Lord would then have been put to death as a malefactor, on the testimony of one of his own disciples; and thus the character of Christ and his Gospel must have suf- fered extremely in the sight of the world, and these very circumstances would have been pleaded against the authenticity of the Christian religion by every in- fidel in all sueceeding ages. And, 3. Had he persist- ed in his evil way, he might have lighted such a flame of persecution against the infant cause of Christianity as must, without the intervention of God, have ended in its total destruction ἢ now, he neither did, nor en- deavoured to do, any of these things. In other cases these would be powerful pleadings. Judas was indisputably a dad man; but he might have been worse: we may plainly see that there were depths of wickedness to which he might have proceed- ed, and which were prevented by his repentance. Thus things appear to stand previously to his end. But is here any room for hope in his death? In answer to this it must be understood, 1. That there is presump- tive evidence that he did not destroy himself ; and, 2. That his repentance was sincere. If so, was it not possible for the mercy of God to extend even to his ease? It did so to the murderers of the Son of God; and they were certainly worse men (strange as this assertion may appear) than Judas. Even he gave them the fullest proof of Christ’s innocence : their buy- ing the field with the money Judas threw down was the full proof of it; and yet, with every convincing evidence before them, they crucified our Lord. They excited Judas to betray his Master, and crucified him when they had got him into their power ; and therefore St. Stephen calls them both the betrayers and murder- ers of that Just One, Acts vii. 52: in these respects they were more deeply criminal than Judas himself ; yet even to those very betrayers and murderers Peter preaches repentance, with the promise of remission of sins, and the gift of the Holy Ghost, Acts iii. 12-26. If, then, these were within the reach of mercy, and we are informed that a great company of the priests be- came obedient to the faith, Acts vi. 7, then certainly Judas was not in such a state as precluded the possi- bility of his salvation. Surely the blood of the cove- nant could wash out even his stain, as it did that more deeply engrained one of the other betrayers and mur- derers of the Lord Jesus. Should the 25th verse be urged against this possi- bility, because it is there said that Judas fell from his ministry and apostleship, that he might go to his own place, and that this place is hell; I answer, 1. It re- mains to be proved that this place means hell; and, 2. It is not clear that the words are spoken of Judas at all, but of Matthias: his own place meaning that vacancy in the apostolate to which he was then elected. See the note on ver. 25. To say that the repentance of Judas was merely the effect of his horror; that it did not spring from compunction of heart; that it was legal, and not evan- gelical, &c., &c., is saying what none can with pro- priety say, but God himself, who searches the heart. What renders his case most desperate are the words of our Lord, Matt. xxvi. 24: Wo unto that man by whom the Son of man is betrayed! It had been good 690 THE ACTS. παῖ state of Judas Iscarvot for that man if he had not been born! I have con- sidered this saying in a general point of view in my note on Matt. xxvi. 24; and, were it not a proverbial form of speech among the Jews, to express the state of any flagrant transgressor, I should be led to apply it in all its literal import to the case of Judas, as I have done, in the above note, to the case of any damn- ed soul; but when 1 find that it was a proverbial say- ing, and that it has been used in many cases where the fixing of the irreversil,le doom of a sinner is not implied, it may be capable of a more favourable inter- pretation than what is generally given to it. I shall produce a few of those examples from Schoettgen, to which I have referred in my note on Matt. xxvi. 24. In Cuaciean, fol. 11. 2, it is said: ‘* Whoever con- siders these four things, if would have been better for him had he never come into the world, viz. That which is above—that which is delow—that which is before— and that which is behind ; and whosoever does not at- tend to the honour of his Creator, ἐξ were better for him had he never been born.” In Suemotu Rasea,sect. 40, fol. 135, 1,2, it is said: τ Whosoever knows the law, and does not do it, ἐξ had been better for him had he never come into the world.” In Vayixra Raspa, sect. 36, fol. 179, 4, and Mip- RasH CoHELeETH, fol. 91, 4, it is thus expressed: “ Jt were better for him had he never been created ; and τὲ would have been better for him had he been strangled in the womb, and never have seen the light of this world.” In Souar Genzs. fol. 71, col. 282, it is said: “If any man be parsimonious towards the poor, ἐ had been better for him had he never come into the world.” Ibid. fol. 84, col. 333: “If any performs the law, not for the sake of the law, ἐξ were good for that man had he never been created.” These examples sufficiently prove that this was a common proverb, and is used with a great variety and latitude of meaning, and seems intended to show that the case of such and such per- sons was not only very deplorable, but extremely dan gerous; but does not imply the positive impossibility either of their repentance or salvation. The utmost that can be said for the case of Judas is this: he committed a heinous act of sin and ingra- titude ; but he repented, and did what he could to undo his wicked act: he had committed the sin unto death, 2. 6. a sin that involves the death of the body ; but who can say (if merey was offered to Christ’s murderers, and the Gospel was first to be preached at Jerusalem that these very murderers might have the first offer ot salvation through him whom they had pierced) that the same mercy could not be extended to the wretched Judas? I contend that the chief priests, &c., who in- stigated Judas to deliver up his Master, and who eru- ecified him—and who crucified him too as a malefactor —having at the same time the most indubitable evi- dence of his innocence, were worse men than Judas Iscariot himself; and that, if merey was extended to those, the wretched penitent traitor did not die out of the reach of the yearning of its bowels. And I con- tend, farther, that there is no positive evidence of the final damnation of Judas in the sacred text. I hope it will not displease the Humane reader that I have entered so deeply into the consideration of this most deplorable case. I would not set up knowing!y {45} The descent of the Holy Spirit any plea against the claims of justice ; and God for- bid that a sinner should be found capable of pleading against the cries of mercy in behalf of a fellow culprit! Daily, innumerable cases occur of persons who are be- traying the cause of God, and selling, in effect, Christ CHAP. II. on the day of pentecost. yet, while they live, we do not despair of their salva. tion, though they are continually repeating the sin of Judas, with all its guilt and punishment before their eyes! Reader! learn from thy Lord this lesson, Blessed are the merciful, for they shall obtain mercy. and their souls for money. Every covetous man, who is living for this world alone, is of this stamp. And The case is before the Judge, and the Judge of all the earth will do right. CHAPTER II. The day of pentecost being arrived, and the disciples assembled, the Holy Spirit descended as a mighty rushing wind, and in the likeness of fiery tongues sat upon them; in consequence of which, they were all enabled to speak different languages, which they had never learned, 1-4. An account of persons from various countries who were present, and were astonished to hear the apostles declare the wonderful works of God in their respective languages, 5-12. Some cavil, 13, and are confounded by Peter, who asserts that this work is of God; and that thereby a most important prophecy was fulfilled, 14-21. He takes occasion from this to preach Jesus to them, as the true Lord and only Messiah, 22-36. The people are alarmed and convinced, and inquire what they shali do, 37. He exhorts them to repent and be baptized in the name of Jesus, that they may receive remission of sins and the gift of the Holy Spirit, 38-40. They gladly receive his word, about three thousand are baptized and added to the Church in one day; they continue steadfast in the apostles’ doctrine and fellowship, 41, 42. The apostles work many miracles 5 and the disciples have all things in common, and live in a state of great happiness and Christian fellow- ship, 43-47. A. M. 4033. a ente- ee ND when *the day of pente en cost was fully come, » they were ———— all with one accord in one place. a Ley. xxiii. 15; Deut. xvi. 9; chap. xx. 16. A.M. 4033. 2 And suddenly there came a ree sound from heaven, as of a rush- An. Olymp. ; § ΐ ae ie ἘΠΕ: ing mighty wind, and “1 filled > Chap. i. 14. © Chap. iv. 31. NOTES ON CHAP. II. Verse 1. When the day of pentecost was fully come] The feast of pentecost was celebrated fifty days after the passover, and has its name πεντηκοστῆ from πεντη- κοντα, fifty, which is compounded of zevre, five, and ἥκοντα, the decimal termination. It commenced on the fiftieth day, reckoned from the first day of unleav- ened bread, i. e. on the morrow after the paschal lamb was offered. The law relative to this feast is found in Ley. xxiii. 15, 16, in these words: And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering ; seven Sabbaths shall be complete: even unto the mor- row after the seventh Sabbath shail ye number fifty days. This feast was instituted in commemoration of the giving the law on Mount Sinai; and is therefore sometimes called by the Jews, WN ΠΣ shimchath torah, the joy of the law, and frequently the feast of weeks. There is a correspondence between the giving of the law, which is celebrated by this feast of pente- cost, together with the crucifixion of our Lord, which took place at the passover, and this descent of the Holy Spirit, which happened at this pentecost. 1. At the passover, the Israelites were delivered from Egyptian bondage: this was a type of the thraldom in which the human race were to Satan and sin. 2. At the passover, Jesus Christ, who was typified by the paschal lamb, was sacrificed for the sin of the world, and by this sacrifice redemption from sin and Satan is now procured and prociaimed. 3. On the pentecost, God gave his law on Mount Sinai, accompanied with thunderings and lightnings. On the pentecost, God 1 sent down his Holy Spirit, like a rushing mighty wind ; and tongues of fire sat upon each disciple, in order that, by his influence, that new law of light and life might be promulgated and established. Thus, the analogy between the Egyptian bondage and the thraldom oc- easioned by sin—the deliverance from Egypt, and the redemption from sin—the giving of the law, with all its emblematic accompaniments, and the sending down the Holy Spirit, with its symbols of light, life, and power, has been exactly preserved. 4. At the Jewish passover, Christ was degraded, humbled, and ignomi- niously put to death: at the following festival, the pentecost, he was highly glorified; and the all con- quering and ever during might of his kingdom then commenced. The Holy Spirit seems to have design- ed all these analogies, to show that, through all pre- ceding ages, God had the dispensation of the Gospel - continually in view; and that the old Jaw and its ordi- nances were only designed as preparatives for the new. They were all with one accord in one place.] It is probable that the sun here mentioned means the one hundred and twenty spoken of chap. i. 15, who were all together at the election of Matthias. With one accord, ὁμοθυμαδὸν ; this word is very expressive: it signifies that all their minds, affections, desires, and wishes, were concentred in one object, every man hav- ing the same end in view; and, having but one desire, they had but one prayer to God, and every heart utter- ed it. There was no person uninterested—none un- concerned—none lukewarm; all were in earnest; and the Spirit of God came down to meet their united faith and prayer. Wher any assembly of God’s people 691 The descent of the Holy Spirit A. M. 4033. Ri oo all the house where they were An, ἴντα. sitting. : 3 And there appeared unto them 4 Chapter i. THE ACTS. on the day of pentecost. cloven tongues like as of fire, and A,M- 1033. it sat upon each of them. An. Olymp. 4 And “they were all filled with CCIL 1. verse 5. meet in the same spirit they may expect every bless- ing they need. In one place.—Where this place was we cannot tell: it was probably in the temple, as seems to be in- timated in ver. 46, where it is said they were daily ὁμοθυμαδὸν ev τῳ lepw, with one accord in the temple ; and as this was the third hour of the day, ver. 15, which was the Jewish hour of morning prayer, as the ninth hour was the hour of evening prayer, chap. iii. 1, it is most probable that the temple was the place in which they were assembled. Verse 2. A sound from heaven] Probably thunder is meant, which is the harbinger of the Divine presence. Rushing mighty wind] The passage of a large portion of electrical fluid over that place would not only occasion the sound, or thunder, but also the rush- ing mighty wind; as the air would rush suddenly and strongly into the vacuum occasioned by the rarefaction of the atmosphere in that place, through the sudden passage of the electrical fluid; and the wind would follow the direction of the fire. There is a good deal of similarity between this account and that of the ap- pearance of God to Elijah, 1 Kings xix. 11, 12, where the strong wind, the earthquake, and the fire, were harbingers of the Almighty’s presence, and prepared the heart of Elijah to hear the small still voice; so, this sound, and the mighty rushing wind, prepared the apostles to receive the influences and gifts of the Holy Spirit. In both cases, the sound, strong wind, and fire, although natural agents, were supernaturally employed. See the note on chap. ix. 7. Verse 3. Cloven tongues like as of fire] The tongues were the emblem of the languages they were to speak. The cloven tongues pointed out the diver- sity of those languages ; and the fire seemed to inti- mate that the whole would be a spiritual gift, and be the means of bringing gAt and life to the souls who should hear them preach the everlasting Gospel in those languages. Sat upon each of them.] Scintillations, corusca- tions, or flashes of fire, were probably at first frequent through every part of the room where they were sit- | ting ; at last these flashes became defined, and a lam- bent flame, in the form of a cloven tongue, became sta- tionary on the head of each disciple ; a proof that the Spirit of God had made each his temple or residence. That unusual appearances of fire were considered em- blems of the presence and influence of God, both the Scriptures and the Jewish writings amply prove. Thus God manifested himself to Moses, when he appointed him to deliver Israel, Exod. iii. 2, 3; and thus he manifested himself when he delivered the Jaw on Mount Sinai, Exod. xix. 16-20. support the pretensions of their rabdins, as delivering their instructions by Divine authority and influence, represent them as being swrrounded with fire while they were delivering their lectures; and that their words, in consequence, penetrated and exhilarated the 692 The Jews, in order to. souls of their disciples. Some of the Mohammedans represent Divine inspiration in the same way.— In a fine copy of a Persian work, entitled Ajaeed al Makhlookat, or Wonders of Creation, now before me, where a marred account of Abraham’s sacrifice, men- tioned Gen. xv. 9—17, is given, instead of the burning lamp passing between the divided pieces of the vic- tim, ver. 17, Abraham is represented standing between four fowls, the cock, the peacock, the duck, and the crow, with his head almost wrapped in a flame of lam- bent fire, as the emblem of the Divine communication made to him of the future prosperity of his descend- ants. The painting in which this is represented is most exquisitely finished. This notion of the manner in which Divine intimations were given was not pecu- liar to the Jews: and Arabians; it exists in all coun- tries; and the glories which appear round the heads of Chinese, Hindoo, and Christian saints, real or sup- posed, were simply intended to signify that they had especial intercourse with God, and that his Spirit under the emblem of fire, sat upon them and became resident in them. There are numerous proofs of this in several Chinese and Hindoo paintings in my pos- session ; and how frequently this is to be met with ir legends, missals, and in the ancient ecclesiastical book. of the different Christian nations of Europe, every reader acquainted with ecclesiastical antiquity knows well. See the dedication of Solomon’s temple, 2 Chron. vii. 1-3. The Greek and Roman heathens had similar notions of the manner in which Divine communications were given: strong wind, loud and repeated peals of thun- der, coruscations of lightning, and lambent flames resting on those who were objects of the Deity’s re- gard, are all employed by them to point out the mode in which their gods were reported to make their will known to their votaries. Every thing of this kind was probably borrowed from the account given by Moses of the appearance on Mount Sinai; for tradi- tions of this event were carried through almost every part of the habitable world, partly by the expelled Ca- naanites, partly by the Greek sages travelling through Asiatic countries in quest of philosophic truth; and partly by means of the Greek version of the Septua- gint, made nearly three hundred years before the Chris- tian era. “A flame of fire seen upon the head of any person was, among the heathens, considered as an omen from their gods that the person was under the peculiar care of a supernatural power, and destined to some extra- ordinary employment. Many proofs of this occur in the Roman poets and historians. Wetstein, in his note on this place, has made an extensive collection of them, I shall quote but one, which almost every reader of the Mneid of Virgil will recollect :— Talia vociferans gemitu tectum omne replebat : Cum subitum, dictuque oritur mirabile monstrum. Namque manus iter, mestorumque ora parentum, The apostles speak ee Aine. speak with other tongues, as the Spirit gave them utterance. 5 And there were dwelling at Jerusalem, Jews, devout men, out of every nation under heaven. 6 Now ‘when this was noised abroad, the multitude came together, and were £ confounded, © Mark xvi. 17; cor x. 46; xix. 6; 1 Cor. xii. 10, 28, 30; xiii. 1 xiv. 2, &e. Ecce \evis summo de vertice visus Iuli Fundere lumen apex, tactugue innoxia molli Lambere flamma comas, οὐ circum tempora pasci. Nos pavidi trepidare metu, crinemque flagrantem Excutere, et sanctos restinguere fontibus ignes. At pater Anchises oculos ad sidera letus Extulit, et calo palmas cum voce tetendit: Jupiter omnipotens— Da auxilium, pater, atque hec omina firma. Vir. Amn. ii. v. 679. While thus she fills the house with clamorous cries, Our hearing is diverted by our eyes ; For while I held my son, in the short space Betwixt our kisses and our last embrace, Strange to relate! from young [ulus’ head, A lambent flame arose, which gently spread ᾿ Around his brows, and on his temples fed. Amazed, with running water, we prepare To quench the sacred fire, and slake his hair ; Bet old Anchises, versed in omens, rear’d His hands to heaven, and this request preferr’d : Tf any vows almighty Jove can bend, Confirm the glad presage which thou art pleased to send. Drypden. There is nothing in this poetic fiction which could be borrowed from our sacred volume; as Virgil died about twenty years before the birth of Christ. It may be just necessary to observe, that tongue of fire may be a Hebraism: for in Isa. v. 24, WN pw leshon esh, which we render simply fire, is literally a tongue of fire, as the margin very properly has it.— The Hebrews give the name of fongue to most things which terminate in a blunt point: so a day is termed in Josh. xv. 2, tw lashon, a tongue. And in ver. 5, of the same chapter, what appears to have been a promontory is called ὉΠ yw leshon hayam, a tongue of the sea. It sat upon each\ ‘That is, one of those tongues, like flames, sat upon the head of each disciple ; and the continuance of the appearance, which is indicated by the word sat, shows that there could be no illusion in the case. J still think that in all this case the agent was natural, but supernaturally employed. Verse 4. To speak with other tongues] At the building of Babel the language of the people was con- founded ; and, in consequence of this, they became scattered over the face of the earth: at this foundation of the Christian Church, the gift of various languages was given to the apostles, that the scattered nations 1 CHAP. II. A.M. 4033. the Holy Ghost, and began °to|because that every various languages man heard 4: M1033. them speak in his own lan- An. Olymp. guage. stems 7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak " Galileans 7 8 And how hear we every man in our own tongue, wherein we were born ? {Gr, when this voice was made. h Chap. 1. 11. £ Or, troubled in mind. might be gathered, and united under one shepherd and superintendent (επισκοπος) of all souls. As the Spirit gave them utterance.| The word αποφθεγγεσθαι seems to imply such utterance as pro- ceeded from immediate inspiration, and included ora- cular communications. Verse 5. Devout men, out of every nation] Hither by these we are simply to understand Jews who were born in different countries, and had now come up to Jerusalem to be present at the passover, and for purposes of traffic, or proselytes to Judaism, who had come up for the same purpose : for I cannot suppose that the term avdpec ευλαβεις, devout men, can be ap- plied to any other. At this time there was scarcely a commercial nation under heaven where the Jews had not been scattered for the purpose of trade, merchan- dize, &e., and from all these nations, it is said, there were persons now present at Jerusalem. Verse 6. When this was noised abroad] If we sup- pose that there was a considerable peal of thunder, which followed the escape of a vast quantity of elec- tric fluid, and produced the mighty rushing wind already noticed on ver. 2, then the whole city must have been alarmed; and, as various circumstances might direct their attention to the temple, having flocked thither they were farther astonished and con- founded to hear the disciples of Christ addressing the mixed multitude in the languages of the different coun- tries from which these people had come. Every man heard them speak in his own language.) We may naturally suppose that, as soon as any person presented himself to one of these disciples, he, the disciple, was immediately enabled to address him in his own language, however various this had been from the Jewish or Galilean dialects. If a Roman presented himself, the disciple was immediately en- abled to address him in Latin—if a Grecian, in Greek—an Arad, in Arabic, and so of the rest. Verse 7. Are not all these—Galileans ?] Persons who know no other dialect, save that of their own country. Persons wholly uneducated, and, conse- quently, naturally ignorant of those languages which they now speak so fluently. Verse 8. How hear we every man in our own tongue] Some have supposed from this that the mi- racle was not so much wrought on the disciples as on their hearers : imagining that, although the disciples spoke their own tongue, yet every man so understood what was spoken as if it had been spoken in the lan- guage in which he was born. Though this is by no means so likely as the opinion which states that the 693 Enumeration of the different people ‘THE ACTS. who were at Jerusalem Aap ses. 9 ᾿ Parthians, and Medes, and gers of Rome, Jews and _prose- a An. Olymp. Elamites, and the dwellers in| lytes, An. Olymp. CCIL1 CCIl. 1. ————— Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and stran- 11 * Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. 12 And they were all amazed, and were in iGen. x.2; 1 Pet. i. 1. kIsa. xi. 14; Gal. iv. 25. disciples themselves spoke all these different lan- guages, yet the miracle is the same, howsoever it be taken ; for it must require as much of the miraculous power of God to enable an Arab to understand a Gali- lean, as to enable a Galilean to speak Arabic. But that the gift of tongues was actually given to the apostles, we have the fullest proof ; as we find parti- cular ordinances laid down by those very apostles for the regulation of the exercise of this gift; see 1 Cor. xiv. 1, &e. ; Verse 9. Parthians] Parthia anciently included the northern part of modern Persia: it was situated be- tween the Caspian Sea and Persian Gulf, rather to the eastward of both. Medes| Media was a country lying in the vicinity of the Caspian Sea; having Parthia on the east, As- syria on the south, and Mesopotamia on the west. Elamites| Probably inhabitants of that country now called Persia: both the Medes and Elamites were a neighbouring people, dwelling beyond the Tigris. Mesopotamia} Now Diarbec in Asiatic Turkey ; situated between the rivers Tigris and Euphrates ; having Assyria on the east, Arabia Deserta with Ba- byloma on the south, Syria on the west, and Armenia on the north. It was called Padan-aram by the ancient Hebrews, and by the Asiatics is now ealled Maverannhar, i. e. the country beyond the river. Judea] This word has exceedingly puzzled com- mentators and critics ; and most suspect that it is not the true reading. Bishop Pearce supposes that Iov- δαιαν is an adjective, agreeing with Μεσοποταμίαν, and translates the passage thus: the dwellers in Jewish Mesopotamia. He vindicates this translation by show- ing that great numbers of the Jews were settled in this country: Josephus says that the ten tribes remained in this country till his time ; that “ there were count- less myriads of them there, and that it was impossible to know their numbers.”—Mupiadec arerpor, kar apiOuw γνωσθηναι μὴ δυναμεναι. See Ant. lib. xv. 6. 2, s. 2, and ec. 3, s. 1; Bell. Jud. lib. i. 6. 1, 2. This inter- pretation, however ingenious, does rot comport with the present Greek text. Some imagine that Ιουδαίαν is not the original reading; and therefore they have corrected it into Syriam, Syria; Armeniam, ARME- nia; Ινδίαν, ἸΝΡΙΑ ; Λυδίαν, Lyp1a; Ἰδουμαίαν, IpuMEa; Βιεθυνιαν, ΒΙΤΗΥΝΙΑ ; and Κιλικίαν, Cizicra: all these stand on very slender authority, as may be seen in Griesbach ; and the last is a mere conjecture of Dr. Mangey. If Judea be still considered the genuine reading, we may account for it thus: the men who were speaking were known to be Galileans ; now the Galilean dialect was certainly different from that spo- ken in Judea—the surprise was occasioned by a Jew being able to comprehend the speech of a Galilean, 694 without any interpreter and without difficulty ; and yet it is not easy to suppose that there was such a differ- ence between the two dialects as to render these people wholly unintelligible to each other. Cappapocita] Was an ancient kingdom of Asia, comprehending all that country that hes between Mount Taurus and the Euxine Sea. Pontus] Was anciently a very powerful kingdom of Asia, originally a part of Cappadocia ; bounded on the east by Colchis ; on the west by the river Halys ; on the north by the Black Sea; and on the south by Armenia Minor. The famous Mithridates was king of this country ; and it was one of the last which the Romans were able to subjugate. Asia] Meaning probably Asia Minor; it was that part of Turkey in Asia now called Natolia. Verse 10. Puryesa] A country in Asia Minor, southward of Pontus. Pampuyia] The ancient name of the country of Natolia, now called Caramania, between Lycia and Cilicia, near the Mediterranean Sea. Eeyrt] A very extensive country of Africa, bounded by the Mediterranean on the north ; by the Red Sea and the Isthmus of Suez, which divide it from Arabia, on the east; by Abyssinia or Ethiopia on the south; and by the deserts of Barcaand Nubia on the west. It was called Mizraim by the ancient Hebrews, and now Mesr by the Arabians. It extends 600 miles from north to south; and from 100 to 250 in breadth, from east to west. Lisya] In a general way, among the Greeks, sig- nified Africa ; but the northern part, in the vicinity of Cyrene, is here meant. Cyrene] A country in Africa on the coast of the Mediterranean Sea, southward of the most western point of the Island of Crete. Strangers of Rome] Persons dwelling at Rome, and speaking the Latin language, partly consisting of regularly descended Jews and proselytes to the Jew- ish religion. Verse 11. Cretes] Natives of Crete, a large and noted island in the Levant, or eastern part of the Mediterranean Sea, now called Candia. Arabians] Natives of Arabia, a well known country of Asia, having the Red Sea on the west; the Persian Gulf on the east ; Judea on the north; and the Indian Ocean on the south. The wonderful works of God.| Such as the inear- nation of Christ ; his various miracles, preaching, death, resurrection, and ascension ; and the design of God to save the world through him. From this one cireum- stance we may learn that all the people enumerated above were either Jews or proselytes ; and that there was probably none that could be, strictly speaking, 1 Peter proves that by this event A. M. 4033. A. D. 29. ‘ An. Olymp. meaneth this ? 13 Others mocking said, These men are full of new wine. 14 4“ But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words : 15 For these are not drunken, as ye suppose, 1 Hosea viii. 12; Luke ix. 43——" 1 Thessalonians Vind called heathens among them. It may at first appear strange that there could be found Jews in so many different countries, some of which were very remote from the others; but there is a passage in Philo’s Embassy to Caius which throws considerable light on the subject. Ina letter sent to Caius by King Agrippa, he speaks of “the holy city of Jerusalem, not merely as the metropolis of Judea, but of many other regions, because of the colonies at different times led out of Judea, not only into neighbouring countries, such as Egypt, Phenicia, Syria, and Celosyria, but also into those that are remote, such as Pamphylia, Cilicia, and the chief parts of Asia as far as Bithynia, and the in- nermost parts of Pontus ; also in the regions of Europe, Thessaly, Beeotia, Macedonia, ®tolia, Attica, Argos, Corinth, and the principal parts of Peloponnesus. Not only the continents and provinces (says he) are full of Jewish colonies, but the most celebrated isles also, Eubeea, Cyprus, and Crete, not to mention the coun- tries beyond the Euphrates. All these (a small part of Babylon and some other prefectures excepted, which possess fertile territories) are inhabited by Jews. Not only my native city entreats thy cle- mency, but other cities also, situated in different parts of the world, Asia, Europe, Africa ; both islands, sea coasts, and inland countries.” Puinonts Opera, edit. Mangey, vol. ii. p. 587. It is worthy of remark that almost all the places and provinces mentioned by St. Luke are mentioned also in this letter of King Agrippa. These, being all Jews or proselytes, could understand in some mea- sure the wonderful works of God, of which mere heathens could have formed no conception. It was wisely ordered that the miraculous descent of the Holy Ghost should take place at this time, when so many from various nations were present to bear witness to what was done, and to be themselves subjects of his mighty working. These, on their return to their re- spective countries, would naturally proclaim what | things they saw and heard; and by this the way of the apostles was madeeplain; and thus Christianity made a rapid progress over all those parts in a very short time after the resurrection of our Lord. Verse 13. These men are full of new wine.] Ra- ther sweet wine, for γ7 εὐκοὺς, cannot mean the mustum, or new wine, as there could be none in Judea so early as pentecost. The Τλευκος, gleucus, seems to have CHAP. IJ. doubt, saying one to another, ! What |™ seeing it is but the third hour of 4,103. a prophecy of Joel’s was fulfilled. the day : 16 But this is that which was spoken by the prophet Joel : 17 ἡ And it shall come to pass in the last days, saith God, ° I will pour out of my Spirit upon all flesh : and your sons and Ρ your daugh ters shall prophesy, and your young men shall see visions, and your old men shall dream dreams : An. Olymp. 2 Isa. xliv. 3; Ezek. xi. 19; xxxvi. 27; Joel ii. 28,29; Zech. xii. 10; John vii. 38. © Chap. x. 45. P Chap. xxi. 9. Hesychius and Suidas: Τλευκοῦ, τὸ αποσταγμα τὴς «ταφυλης, πριν πατηθῃ. Gileucus is that which distils from the grape before it is pressed. ‘This must be at once both the strongest and sweetest wine. Calmet observes that the ancients had the secret of preserving wine sweet through the whole year, and were fond of taking morning draughts of it: to this Horace appears to refer, Sat. 1. ii. s. iv. ver. 24. Aufidius forti miscebat mella Falerno. Mendose: quoniam vacuis committere venis Nil nisi lene deceit: leni precordia mulso Prolueris melius. Aufidius first, most injudicious, quaffed Strong wine and honey for his morning draught. With lenient bev’rage fill your empty veins, For lenient must will better cleanse the reins. Francis. Verse 14. Peter, standing up with the eleven] They probably spoke by turns, not altogether; but Peter began the discourse. All ye that dwell at Jerusalem| Οἱ κατοικουντες | would be better translated by the word sojourn, be- cause these were not inhabitants of Judea, but the strangers mentioned in verses 9, 10, and 11, who had come up to the feast. Verse 15. But the third hour of the day| That is, about nie o’clock in the morning, previously to which the Jews scarcely ever ate or drank, for that hour was the hour of prayer. This custom appears to have been so common that even the most intemperate among the Jews were not known to transgress it; Peter therefore spoke with confidence when he said, these are not drunken—seeing it is but the third hour of the day, previously to which even the intemperate did not use wine. Verse 16. Spoken by the prophet Joel] The pro- pheey which he delivered so long ago is just now ful- filled ; and this is_another proof that Jesus whom ye have crucified is the Messiah. Verse 17. In the last days] he time of the Messiah ; and so the phrase was understood among the Jews. 1 will pour out of my Spirit upon all flesh] Rabbi Tanchum says, “ When Moses laid his hands upon Joshua, the holy blessed God said, In the time of the old text, each individual prophet prophesied ; but, in been a peculiar kind of wine, and is thus described by | the times of the Messiah, all the Israelites shall be 1 695 The prophecy of Joel fulfilled. THE A M4033. 18 And on my servants and on An. Olymp. my handmaidens I will pour out CCI Ξ ἜΣ in those days of my Spirit; 4 and they shall prophesy : 19 * And [I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke 20 *'The sun shall be turned into darkness, and the moon into blood, before that great and ago day of the Lord come : ACTS. Peter preaches Jesus to them 21 And it shall come to pass, gras aes. that * whosoever shall call on the An. Ofvune, name of the Lord shall be saved. ii 22 Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you ἃ by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: 23 Him, ‘being delivered by the determinate counsel and foreknowledge of God, ἡ ye have ~aChap. xxi. 4, 9, 10; 1 Cor. xii. 10,28; xiv. 1, &e.—* Joel i. 30, 31. s Matt. xxiv. 29; Mark xiii. 24; “Luke xxi. 25. t Rom. x. 13. u John iii. 2; xiv. 10, 11; chap. x.38; Heb. ii. 4. ¥ Matt. xxvi. 24; Luke xxii. 22; xxiv. 44; chap. iii. 18; iv. 28——¥ Ch. v. 30. prophets.” And this they build on the prophecy quoted in this place by Peter. Your sons and your daughters shall prophesy] The word prophesy is not to be understood here as imply- ing the knowledge and discovery of future events; but signifies to teach and proclaim the great truths of God, especially those which concerned redemption by Jesus Christ. Your young men shall see visions, &c.] These were two of the various ways in which God revealed him- self under the Old Testament. Sometimes he revealed himself by a symbol, which was a sufficient proof of the Divine presence : fire was the most ordinary, as it was the most expressive, symbol. Thus he appeared to Moses on Mount Horeb, and afterwards at Sinai ; to Abraham, Genesis xv. ; to Elijah, 1 Kings xix. 11, 12. At other times he revealed himself by angelic ministry : this was frequent, especially in the days of the patriarchs, of which we find many instances in the book of Genesis. By dreams he discovered his will in numerous in- stances: see the remarkable case of Joseph, Gen. xxxvii. 5, 9; of Jacob, Gen. xxviii. 1, &c. ; xlvi. 2, &ec. ; of Pharaoh, Gen. xli. 1-7 ; of Nebuchadnezzar, Dan. iv. 10-17. For the different ways in which God communicated the knowledge of his will to man- kind, see the note on Gen. xv. 1. Verse 18. On my servants and on my handmaidens] This properly means persons of the lowest condition, such as male and female slaves. As the Jews asserted that the spirit of prophecy never rested upon a poor man, these words are quoted to show that, under the Gospel dispensation, neither bond nor free, male nor female, is excluded from sharing in the gifts and graces of the Divine Spirit. Verse 19. 7 will show wonders] It is likely that both the prophet and the apostle refer to the cala- mities that fell upon the Jews at the destruction of Jerusalem, and the fearful signs and portents that preceded those calamities. See the notes on Matt. xxiv. 5-7, where these are distinctly related. Blood, fire, and vapour of smoke] Skirmishes and assassinations-over the land, and wasting the country with fire and sword. Verse 20. The sun shall be turned into darkness, and the moon into blood] These are figurative repre- sentations of eclipses, intended most probably to point out the fall of the ezvil and ecclesiastical state in | 696 Judea: see the notes on Matt. xxiv. 29. That the suN is darkened when a total eclipse takes place, and that the moon appears of a dloody hue in such cireum- stances, every person knows. Verse 21. Whosoever shall call on the name of the Lord shall be saved.| The predicted ruin is now im- pending ; and only such as receive the Gospel of the Son of God shall be saved. And that none but the Christians did escape, when God poured out these judgments, is well known ; and that aun the Christians did escape, not one of them perishing in these devasta- tions, stands attested by the most respectable authority. See the note on Matt. xxiv. 13. Verse 22. A man approved of God] ΑἈποδεδειγμενον, celebrated, famous. The sense of the verse seems to be this: Jesus of Nazareth, a man sent of God, and celebrated among you by miracles, wonders, and signs; and all these done in such profusion as had never been done by the best of your most accredited prophets And these signs, &c., were such as demonstrated his Divine mission. Verse 23. Him, being delivered by the determinate counsel} Bp. Pearce paraphrases the words thus: Him having been given forth; i. e. sent into the world, and manifested by being made flesh, and dwell- ing among you, as it is said in John i. 14; see alsa chap. iv. 28. Kypke contends that exdorov, delivered, does not refer to Gop, but to Judas the traitor: “the Jews received Jesus, delivered up to them by Judas; the immutable counsel of God so permitting.” By the determinate counsel, ὡρισμενῃ Bovdy; that counsel of God which defined the time, place, and cir- cumstance, according (προγνωσει) to his foreknowledge, which always saw what was the most proper time and place for the manifestation and crucifixion of his Son ; so that there was nothing caswal in these things, God having determined that the salvation of a lost world should be brought about in this way; and neither the Jews nor Romans had any power here, but what was given to them from aboye. It was necessary to show the Jews that it was not through Christ’s weakness Οὐ inability to defend himself that he was taken; nor was it through their malice merely that he was slain ; | for God had determined long before, from the founda- tion of the world, Rey. xiii. 8, to give his Son a sacri- fice for sin; and the weachery of Judas, and the malice of the Jews, were only the incidental means 1 Peter preaches Jesus is 4033. taken, and by wicked hands have an, Ὅρα. crucified and slain : ——— 24 * Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. 25 For David speaketh concerning him, ¥ I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved : x Ver. 32; chap. iii. 15; iv. 10; x. 40; xiii. 30, 34; xvii. 31; Rom. iv. 24; viii. 11; 1 Cor. vi.14; xv.15; 2 Cor. iv. 14; Gal. CHAP. II. to the peopte 26 Therefore did my heart rejoice, 4,™, 4048, and my tongue was glad ; moreover ἘΠ ΗΕ; also my flesh shall rest in hope : - 27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. 28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. i. 1; Eph. i. 20; Col. ii. 12; 1 Thess. i. 10; Heb. xiii. 20; 1 Pet. i. 21.——Y Psa. xvi. 8. by which the great counsel of God was fulfilled: the counsel of God intending the sacrifice, but never ordering that it should be brought about by such wretched means. This was permitted; the other was decreed. See the observations at the end of this chapter. By wicked hands have crucified and slain] 1 think chis refers to the Romans, and not to the Jews; the former being the agents, to execute the evil purposes of the latter. It is well known that the Jews acknow- ledged that they had no power to put our Lord to death, John xviii. 31, and it is as well known that the punishment of the cross was not a Jewish, but a Ro- man, punishment: hence we may infer that by dia χείρων avouwr, by the hands of the wicked, the Ro- mans are meant, being called avouor, without law, because they had no revelation from God; whereas the others had what was emphatically termed ὁ νόμος tov Θεου, the law of God, by which they professed to regulate their worship and their conduct. It was the Jews, therefore, who caused our Lord to be crucified by the hands of the heathen Romans. Verse 24. Whom God hath raised up] For, as God alone gave him up to death, so God alone raised him up from death. Having loosed the pains of death] It is generally supposed that this expression means, the dissolving of those bonds or obligations by which those who enter into the region of the dead are detained there till the day of the resurrection; and this is supposed to be the meaning of ni “an chebley maveth, in Psa. exvi. 3, or ἜΝ ΣΙ chebley sheol, in Psa. xviii. 5, and in 2 Sam. xxii. 6, to which, as a parallel, this place has been referred. But Kypke has sufficiently proved that Avew τας ὠδινας θανατου, signifies rather to REMOVE the pains or sufferings of death. So Lucian, De Conser. Hist., says, “a copious sweat to some, ελυσε tov πυρετον, REMOVES or carries off the fever.’ So Strrapo, speak- ing of the balm of Jericho, says, Aver de κεφαλαλγιας θαυμαστως---ἶξ wonderfully removes the headache, &c. That Christ did suffer the pains and sorrows of death in his passion is sufficiently evident; but that these were all removed, previously to his crucifixion, is fully seen in that calm manner in which he met it, with all its attendant terrors. If we take the words as com- monly understood, they mean that it was impossible for the Prince of Life to be left in the empire of death: his resurrection, therefore, was a necessary conse- quence of his own Divine power. 1 Instead of θανατου, of death, the Codex Beza, Syriac, Coptic, and Vulgate, have ‘Acov, of hell, or the place of separate spirits; and perhaps it was on no better authority than this various reading, supported but by slender evidence, that, He descended into hell, became an article in what is called the apostles’ creed. And on this article many a popish legend has been builded, to the discredit of sober sense and true religion. Verse 25. For David speaketh concerning him] The quotation here is made from Psalm xvi., which contains a most remarkable prophecy concerning Christ, every word of which applies to him, and to him exclusively. See the notes there. Verse 26. And my tongue was glad] In the Hebrew it is "12D 53) waiyagel kebodi, “ And my glory was glad :” but the evangelist follows the Septuagint, in reading καὶ ηγαλλιασατο ἣ γλωσσα pov, what all the other Greek interpreters in the Hexapla translate dofa μου, my glory. And what is to be understood by glory here? Why the sow, certainly, and not the tongue ; and so some of the best critics interpret the place. Verse 27. Thou wilt not leave my soul in hell] Exc "Avdov, in hades, that is, the state of separate spirits, or the state of the dead. Hades was a general term -| among the Greek writers, by which they expressed this state; and this apes was Tartarus to the wicked, and Elysium to the good. See the explanation of the word in the note on Matt. xi. 23. To see corruption.| Dust thou art, and unto dust thou shalt return, was a sentence pronounced on man after the fall: therefore this sentence could be executed on none but those who were fallen; but Jesus, being conceived without sin, neither partook of human cor- ruption, nor was involved in the condemnation of fallen human nature ; consequently, it was impossible for his body to see corruption; and it could not have under- gone the temporary death, to which it was not natu- rally liable, had it not been for the purpose of making an atonement. It was therefore impossible that the human nature of our Lord could be subject to corrup- tion: for though it was possible that the soul and it might be separated for a time, yet, as it had not sinned, it was not liable to dissolution; and its immortality was the necessary consequence of its being pure from transgression. Verse 28. Thou hast made known to me the ways of life] That is, the way from the region of death, or state of the dead and separate spirits; so that I shall resume the same body, and live the same kind of life, 697 THE Peter proves that the 1 esurrection A. M. 4033. 99 Men and brethren, 7 let me An, iy. freely speak unto you *of the pa- triarch David, that he is both dead and buried, and his sepulchre is with us unto this day. 30 Therefore being a prophet, ἢ and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne: 31 He seeing this before spake of the re- surrection of Christ, ὁ that his soul was not left in hell, neither his flesh did see corruption. ACTS. — of Christ was foretold by David 32¢This Jesus hath God raised 4,™, 403 up, ° whereof we all are witnesses. dou Ole 33 Therefore * being by the right = hand of God exalted, and 8 having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye nowsee and hear. 34 For David is not ascended into the hea- vens: but he saith himself, 1 The Lorn said unto my Lord, Sit thou on my right hand, 35 Until I make thy foes thy footstool. 36 Therefore let all the house of Israel know z Or, 7 may.—— 1 Kings ii. 10; chap. xiii. 36 ——» 2 Sam. vii. 12,13; Psa. exxxii. 11; Luke i. 32,69; Rom.i.3; 2 Tim. ii. 8. ¢ Psa. xvi. 10; chap. xiii. 35——4 Ver. 24. © Chap. i. 8. as I had before I gave up my life for the sin of the world. Verse 29. Let me speak freely—of the patriarch David) In Midris Tillin, it is said, in a paraphrase on the words, my flesh shall rest in hope, “ Neither worm nor insect had power over David.” It is possible that this opinion prevailed in the time of St. Peter; and, if so, his words are the more pointed and forcible ; and therefore thus applied by Dr. Lightfoot: ‘ That this passage, Thou shalt not leave my soul in hell, &c., is not to be applied to David himself appears in that I may confidently aver concerning him, that he was dead and buried, and never rose again; but his soul was left εἰς ddov, in the state of the dead, and HE saw corrup- tion; for his sepulchre is with us to this day, under that very notion, that it is the sepulchre of David, who died and was there buried; nor is there one syllable mentioned any where of the resurrection of his body, or the return of his soul εξ δου from the state of the dead.” To this the same author adds the following remarkable note: I cannot slip over that passage, Mieros. Chagig. fol. 78: Rab. Jose saith, David died at pentecost, and all Israel bewailed him, and offered their sacrifices the day following. This is a remark- able coincidence; and may be easily applied to him of whom David was a type. Verse 30. According to the flesh, he would raise up Christ] This whole clause is wanting in ACD, one of the Syriac, the Coptic, Aithiopic, Armenian, and Vul- gate; and is variously entered in others. Griesbach rejects it from the text, and Professor White says of the words, “ certissime delenda,” they should doubtless be expunged. This is a gloss, says Schoetigen, that has crept into the text, which I prove thus: 1. The Syriac and Vulgate, the most ancient of the versions, have not these words. 2. The passage is consistent enongh and intelligible without them. 3. They are superfluous, as the mind of the apostle concerning the resurrection of Christ follows immediately in the succeeding verse. The passage therefore, according to Bp. Pearce, should be read thus: Therefore being a prophet, and knowing that God had sworn with an oath, of the fruit of his loins, to set on his throne; and foreseeing that he (God) would raise up Christ, he spake of the resurrection of Christ, &c. ‘In this translation, the words which Peter quotes for David’s 698 f Chap. v.31; Phil. ii. 9; Heb. x. 12.—=s John xiv. 26; xv. 26; xvi. 7,13; chap. i. 4——» Chap. x. 45; Eph. iv. 8.——' Psa. cx. 1; Matt. xxii. 44; 1 Cor. xv. 25; Eph. 1. 20; Heb. 1. 13. are exactly the same with what we read in the psalm above mentioned; and the circumstance of David’s foreseeing that Christ was to be raised up, and was the person meant, is not represented as a part of the oath; but is only made to be Peter’s assertion, that David, as a prophet, did foresee it, and meant it.” Verse 31. That his soul was not left in hell} The words ἡ ψυχὴ αὐτου, his soul, are omitted by ABCD, Syriac, Coptic, Asthiopic, and Vulgate. Griesbach has left them out of the text, and Professor White says again, cerlissime delenda. The passage may be thus read: “ He spake of the resurrection of Christ, that he was not left in hades, neither did his flesh see cor- ruption.” For the various readings in this and the preceding verse, see Griesbach. Verse 32. Whereof we all are witnesses.] That is, the whole 120 saw him after he rose from the dead, and were all ready, in the face of persecution and death, to attest this great truth. Verse 33. By the right hand of God exalted] Raised by Omnipotence to the highest dignity in the realms of glory, to sit at the night hand of God, and administer the laws of both worlds. The promise of the Holy Ghost] This was the pro- mise that he had made to them a little before he suf- fered, as may be seen in John xiv. and xvi., and after he had risen from the dead, Luke xxiv. 49, and which, as the apostle says, was now shed forth. Verse 34. David is not ascended] Consequently, he has not sent forth this extraordinary gift ; but it comes from his Lord, of whom he said, The Lord said unto my Lord, ὅς. See the note on these words, Matt. xxii. 44. Verse 35. Until I make thy foes thy footstool.| It was usual with conquerors to put their feet on the necks of vanquished leaders, as ermblematical of the state of subjection to which they were reduced, and the total extinction of their power. By quoting these words, Peter shows the Jews, who continued enemies to Christ, that their discomfiture and ruin must necessarily take place, their own king and prophet having predicted this in connection with the other things which had already been so literally and circumstantially fulfilled. This conclusion had the desired effect, when pressed home with the strong application in the following verse Verse 36. Both Lord and Christ.] Not only the 1 He exhorts the people to AM 43% assuredly, that God ‘hath made that An ἃ Gi. same Jesus, whom ye have cruci- fied, both Lord and Christ. 37 9 Now when they heard this, | they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and bre- thren, what shall we do? 38 Then Peter said unto them, ™ Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins; and CHAP. II. repent and be baptized. ye shall receive the gift of the Holy Ἂν ΝΜ 4083, Ghost. An. ate 39 For the promise is unto you, ————— and ®to your children, and °to all that are afar off, even as many as the Lord our God shall call. 40 And with many other words did he tes- tify and exhort, saying, Save yourselves from this untoward generation. 41 9 Then they that gladly received his k Chap. v. 3!.——! Zech. xii. 10; Luke iii. 10; chap. ix.6; xvi. 30.——™ Luke xxiv. 47; chap. iii. 19. Messiah, but the supreme Governor of all things and all persons, Jews and Gentiles, angels and men. In the preceding discourse, Peter assumes a fact which noue would attempt to deny, viz. that Jesus had been lately crucified by them. He then, 1. Proves his re- surrection. 2. His ascension. 3. His exaltation to the right hand of God. 4. The effusion of the Holy Spirit, which was the fruit of his glorification, and which had not only been promised by himself, but fore- cold by their own prophets: in consequence of which, 5. It was indisputably proved that this same Jesus, whom they had crucified, was the promised Messiah ; and if so, 6. The Governor of the universe, from whose power and justice they had every thing to dread, as they refused to receive his proffered mercy and kindness. Verse 37. When they heard this, they were pricked in their heart] This powerful, intelligent, consecutive, aud interesting discourse, supported every where by prophecies and corresponding facts, left them without reply and without excuse ; and they plainly saw there was no hope for them, but in the merey of him whom they had rejected and crucified. What shall we do?) How shall we escape those judgments which we now see hanging over our heads ? Verse 38. Peter said unto them, Repent] Μετανο- yoave; Humble yourselves before God, and deeply de- plore the sins you have committed ; pray earnestly for mercy, and deprecate the displeasure of incensed jus- tice. Fora definition of repentance, see on Matt. iii. 2. And be baptized every one of you] Take on you the public profession of the religion of Christ, by being baptized in his name; and thus acknowledge yourselves to be his disciples and servants. For the remission of sins} Exc ἀφεσιν ἁμαρτίων, In - reference to the remission or removal of sins: bap- tism pointing out the purifying influences of the Holy Spirit; and it is in reference to that purification that it is administered, and should in consideration never be separated from it. For baptism itself purifies not the conscience ; it only points out the grace by which this is to be done. Ye shall receive the gift of the Holy Ghost.) If ye faithfully use the segn, ye shall get the substance. Receive the baptism, in reference to the removal of sins, and ye shall receive the Holy Ghost, by whose agency alone the efficacy of the blood of the covenant is applied, and by whose refining power the heart is purified. It was by none baptized in πον name of | tical advantages connected with it; ® Joel ii. 28; chap. iii. 25. © Chap. x.45; xi. 15,18; xiv. 27; xv. 3, 8, 14; Eph. ii. 13, 17. Christ that men took upon themselves the profession of Christianity ; and it was in consequence of this that the disciples of Christ were called CurisTrans. Verse 39. For the promise is unto you] Jews of the land of Judea: not only the fulfilment of the pro- mise which he had lately recited from the prophecy of Joel was made to them, but in this promise was also included the purification from sin, with every gift and grace of the Holy Spirit. To all that are afar off| To the Jews wherever dispersed, and to all the Gentile nations ; for, though St. Peter had not as yet a formal knowledge of the calling of the Gentiles, yet, the Spirit of God, by which he spoke, had undoubtedly this in view ; and therefore the words are added, even as many as the Lord our God shall call, i. e. all to whom, in the course of his providence and grace, he shall send the preaching of Christ crucified. Verse 40. Save yourselves from this untoward generation.] Separate yourselves from them: be ye saved, σωθητε : the power is present with you; make a proper use of it, and ye shall be delivered from their obstinate unbelief, and the punishment that awaits it in the destruction of them and their city by the Romans. Verse 41. They that gladly received his word] The word ἀσμένως, which signifies joyfully, readily, will- | ingly, implies that they approved of the doctrine de- livered ; that they were glad to hear of this way of salvation; and that they began immediately to act according to its dictates. This last sense is well ex- pressed in a similar phrase by Josephus: when speak- |ing of the young Israelites enticing the Midianitish women to sin, by fair speeches, he says, ai de acuevac δεξαμεναι τοὺς λογους συνῃεσαν avrotc, Ant. 1. iv. ce. 4. Then they who approved of their words consorted with them. The word is however omitted by ABCD, Coptic, Sahidic, Athiopic, Vulgate, the Itala of the Codex Beza, Clemens, and Chrysostom. Were baptized] That is, in the name of Jesus, ver. 38, for this was the criterion of a Jew’s conversion ; and when a Jew had received baptism in this name he was excluded from all communication with his countrymen ; and no man would have forfeited such privileges but on the fullest and clearest conviction. This baptism was a very powerful means to prevent their apostasy ; they had, by receiving baptism in the name of Jesus, renounced Judaism, and all the poli- and they found it 699 THE Three thousand souls are added A.M 403. word were baptized: and the same An Qin. day there were added wnto them about three thousand souls. 42 » And they continued steadfastly in the apostles’ doctrine and fellowship, and in break- ing of bread, and in prayers. PVer. 46; chap. i. 14; Rom. xii. 12; Eph. vi. 18; Col. iv. . 25. 2; Heb. x indispensably necessary to make the best use of that holy religion which they had received in its stead. Dr. Lightfoot has well remarked, that the Gentiles who received the Christian doctrine were baptized in the name of the Father, and the Son, and the Holy Ghost ; whereas the Jewish converts, for the reasons already given, were baptized in the name of the Lord Jesus. Were added—three thousand souls.| Upocerefyoav, They went over from one party to another. ‘The Greek writers make use of this verb to signify that act by which cities, towns, or provinces changed their masters, and put themselves under another govern- ment. So these 3000 persons left the scribes and Pharisees, and put themselves under the teaching of the apostles, professing the Christian doctrine, and acknowledging that Christ was come, and that he who was lately crucified by the Jews was the promised and only Messiah ; and in this faith they were baptized. These 3000 were not converted under one dis- course, nor in one place, nor by one person. All the apostles preached, some in one language, and some in another ; and not in one howse—for where was there one at that time that could hold such a multitude of people? For, out of the multitudes that heard, 3000 were converted ; and if one in five was converted it must have been a very large proportion. The truth seems to be this: All the apostles preached in differ- ent parts of the city, during the course of that day ; and in that day, 7 ἥμερᾳ εκεινῃ, 3000 converts were the fruits of the conjoint exertions of these holy men. Dr. Lightfoot thinks that the account in this place is the fulfilment of the prophecy in Psalm ex. 1, &c. : The Lord said unto my Lord, sit thou on my right hand ; this refers to the resurrection and ascension of Christ. Thy people shall be willing in the day of thy power, ver. 3. This was the day of his power ; and while the apostles proclaimed his death, resurrec- tion, and ascension, the people came willingly in, and embraced the doctrines of Christianity. Verse 42. They continued steadfastly in the apos- iles’ doctrine] They received it, retained it, and acted on its principles. And fellowship] Κοινωνιᾳ, community ; meaning association for religious and spiritual purposes. The community of goods cannot be meant; for this is mentioned ver. 44, 45, where it is said, they had all things common. And in breaking of bread] Whether this means the holy eucharist, or their common meals, it is difficult to say. The Syriac understands it of the former. Breaking of bread was that act which preceded a feast or meal, and which was performed by the master of 700 ACTS. to the Church in one day. 43 And fear came upon every 4.,M. 4033 soul; and %many wonders and An. Olymp. CCIE 1. signs were done by the apostles. - 44 And all that believed were together, ait ‘had all things common ; 45 And sold their possessions and goods, 4Mark xvi. 17; chapter iv. 33; v. 12——*Chapter ιν. 34. ? the house, when he pronounced the blessing—what we would call grace before meat. See the form on Matt. xxvi. 26. And in prayers.| In supplications to God for an increase of grace and life in their own souls for establishment in the truth which they had received ; and for the extension of the kingdom of Christ in the salvation of men. Behold the employment of the primitive and apostolic Church. 1. They were builded up on the foundation of the prophets and apostles, Jesus Christ himself being the corner stone. 2. They continued steadfastly in that doctrine which they had so evidently received from God. They were separated from the world, and lived in a holy Christian fellowship, strengthening and building up each other in their most holy faith. 4. They were frequent in breaking bread; in remembrance that Jesus Christ died for them. 5. They continued ir prayers ; knowing that they could be no longer faith- ful than while they were upheld by their God; and knowing also that they could not expect his grace to support them, unless they humbly and earnestly prayed for its continuance. Verse 43. And fear came upon every soul] Differ- ent MSS. and versions read this clause thus, And GREAT fear and TREMBLING came upon every soul in JerusaALemM. For several weeks past they had a series of the most astonishing miracles wrought before their eyes; they were puzzled and confounded at the man- ner in which the apostles preached, who charged them home with the deliberate murder of Jesus Christ, and who attested, in the most positive manner, that he was risen from the dead, and that God had sent down that mighty effusion of the Spirit which they now witness- ed as a proof of his resurrection and ascension, and that this very person whom they had crucified was appointed by God to be the Judge of quick and dead. They were in consequence stung with remorse, and were apprehensive of the judgments of God; and the wonders and signs continually wrought by the apos- tles were at once proofs of the celestial origin of theiz doctrine and mission, and of their own baseness, per- fidy, and wickedness. Verse 44. And all that believed] Oi πιστευοντες, The believers, i. e. those who conscientiously credited the doctrine concerning the incarnation, crucifixion, resurrection, and ascension of Jesus Christ, and had, in consequence, received redemption in his blood. Were together] Ext τὸ αὐτο. ‘“ These words signify either, in one time, chap. iil. 1; or in one place, chap. ii. 1; or in one thing. ‘The last of these three senses seems to be the most proper here; for it is not pro- bable that the believers, who were then 3000 in 1 The happy state of the A. M. 4033. \ M4033. and *parted them to all men, as Anrep: every man had need. 46 * And they, continuing daily with one accord ἃ in the temple, and ¥ breaking bread “from house to house, did eat their ‘sa. lviii. 77——t Chap. i. 14——" Luke xxiv. 53; chap. v. 42. ¥ Chap. xx. 7. number, ver. 41, besides the 120 spoken of chap. i. 15, were used all to meet at one time, or in one place, in Jerusalem.” See Bp. Pearce. And had all things common] Perhaps this has not been well understood. At all the public religious feasts in Jerusalem, there was a sort of community of goods. No man at such times hired houses or beds in Jerusalem ; all were lent gratis by the owners: Yoma, fol. 12. Megill. fol. 26. The same may be well supposed of their ovens, cauldrons, tables, spits, and other utensils. Also, provisions of water were made for them at the public expense. Shekalim, cap. 9. See Lightfoot here. Therefore a sort of community of goods was no strange thing at Jerusalem, at such times as these. It appears, however, that this com- munity of goods was carried farther ; for we are in- formed, ver. 45, that they sold their possessions and their goods, and parted them to all, as every man had need. But this probably means that, as in conse- quence of this remarkable outpouring of the Spirit of God, and their conversion, they were detained longer at Jerusalem than they had originally intended, they formed a kind of community for the time being, that none might suffer want on the present occasion; as no doubt the unbelieving Jews, who were mockers, ver. 13, would treat these new converts with the most marked disapprobation. That an absolute community of goods never obtained in the Church at Jerusalem, unless for a very short time, is evident from the apos- tolical precept, 1 Cor. xvi. 1, &c., by which collec- tions were ordered to be made for the poor; but, if there had been a community of goods in the Church, there could have been no ground for such recommend- ations as these, as there could have been no such dis- tinction as rich and poor, if every one, on entering the Church, gave up all his goods to a common stock. Besides, while this sort of community lasted at Jeru- salem, it does not appear to have been imperious upon any ; persons might or might not thus dispose of their gods, as we learn from the case of Ananias, chap. v. 4. Nor does it appear that what was done at Jeru- salem at this time obtained in any other branch of the Christian Church ; and in this, and in the fifth chap., where it is mentioned, it is neither praised nor blamed. We may therefore safely infer, it was something that was done at this time, on this occasion, through some local necessity, which the circumstances of the infant Church at Jerusalem might render expedient for that place and on that occasion only. Verse 46. They, continuing daily with one accord in the temple] They were present at all the times of public worship, and joined together in prayers and praises to God ; for it is not to be supposed that they continued to offer any of the sacrifices prescribed by the law. 1 CHAP. II. prumtive Christians meat with gladness and singleness 4,™, 033: of heart, 47 Praising God, and * having fa- ——_— vour with all the people. And ¥ the Lord added to the Church daily such as should be saved. An. Olymp. CCIL. 7 w Or, at home. 13, xLuke ii. 52; chap. iv. 33; Rom. xis y Chap. v. 14; xi. 24. Breaking bread from house to house| This may sig- nify, that select companies, who were contiguous to each other, frequently ate together at their respective lodgings on their return from public worship. But κατ᾽ otxov, which we translate from house to house, is repeatedly used by the Greek writers for home, at home, (see margin,) for though they had all things in com- mon, each person lived at his own table. Breaking bread is used to express the act of taking their meals. The bread of the Jews was thin, hard, and dry, and was never cut with the knife as ours is, but was simply broken by the hand. With gladness and singleness of heart] A true pic- ture of genuine Christian fellowship. They ate their bread: they had no severe fasts; the Holy Spirit had done in their souls, by his refining influence, what others vainly expect from bodily austerities. It may be said also, that, if they had no severe fasts, they had no splendid feasts: all was moderation, and all was contentment. They were full of gladness, spiritual joy and happiness ; and singleness of heart, every man worthy of the confidence of his neighbour; and all walking by the same rule, and minding the same thing. Verse 47. Praising God] As the fountain whence they had derived all their spiritual and temporal bless- ings; seeing him in all things, and magnifying the work of his mercy. Having favour with all the people.| Every honest, upright Jew would naturally esteem these for the simplicity, purity, and charity of their lives. The scandal of the cross had not yet commenced; for, though they had put Jesus Christ to death, they had not yet entered into a systematic opposition to the doc- trines he taught. : And the Lord added to the Church daily such as should be saved.| Though many approved of the life and manners of these primitive Christians, yet they did not become members of this holy Church ; God per- mitting none to be added to it, but τοὺς σωζομενοῦυς, those who were saved from their sins and prejudices. The Church of Christ was made up of saints ; sinners were not permitted to incorporate themselves with it. One MS. and the Armenian version, instead of τοὺς σωζομένους, the saved, have τοῖς σωζομενοις, to them who were saved; reading the verse thus: And the Lord added daily to those who were saved. He united those who were daily converted under the preaching of the apostles to those who had already been converted. And thus every lost sheep that was found was brought to the flock, that, under the direction of the great Master Shepherd, they might go out and in, and find pasture. The words, to the Church, τῃ ἐκκλησίᾳ, are omitted by BC, Coptic, Sahidic, Althiopic, Armenian, and Vulgate ; and several add the words ex τὸ αὐτο, at that time, (which begin the first verse of the next 701 Observations on the chapter) to the conclusion of this. My old MS. Eng- lish Bible reads the verse thus: for so the Bord en= cresey fem that torven maad saat, eche Dav, into the same thing. Nearly the same rendering as that in Wiclif. Our translation of τοὺς σωζομενοῦυς, such as should be saved is improper and insupportable. The original means simply and solely those who were then saved ; those who were redeemed from their sins, and baptized into the faith of Jesus Christ. The same as those whom St. Paul addressed, Eph. ii. 8: By grace ye are saved, cote σεσωσμενοι ; or, ye are those who have been’saved hy grace. So in Titus iii. 5 : Accord- mg to his mercy he saved us, ἔσωσεν jac, by the washing of regeneration. And in 1 Cor. i. 18, we have the words tog σωζομένοις, them who are saved, to express those who had received the Christian faith ; in opposition to τοῖς ἀπολλυμένοις, to those who are lost, namely the Jews, who obstinately refused to receive salvation on the terms of the Gospel, the only way in which they could be saved; for it was by embracing the Gospel of Christ that they were put in a state of salvation ; and, by the grace it imparted, actually saved from the power, guilt, and dominion of sin. See 1 Cor. xv. 2: I made known unto you, brethren, the Gospel which I preached unto you, which ye have re- ceived, and in which ye stand; and BY WHICH YE ARE SAVED, δ od καὶ σωζεσθε. Our translation, which in- deed existed long before our present authorized ver- sion, as may be seen in Cardmarden’s Bible, 1566, Beck’s Bible, 1549, and Tindall’s Testament, print- ed by Will. Tylle, in 1548, is bad in itself; but it has been rendered worse by the comments put on it, viz. that those whom God adds to the Church shall necessarily and unavoidably be eternally saved ; where- as no such thing is hinted by the original text, be the doctrine of the indefectibility of the saints true or false —which shall be examined in its proper place. ΟΝ that awful subject, the foreknowledge of God, something has already been spoken: see ver. 23. Though it is a subject which no finite nature can com- prehend, yet it is possible so to understand what re- lates to us in it as to avoid those rocks of presumption and despondency on which multitudes have been ship- wrecked. The foreknowledge of God is never spoken of in reference to himself, but in reference to ws: in him properly there is neither foreknowledge nor after- knowledge. Omuniscience, or the power to know all things, is an attribute of God, and exists in him as omnipotence, or the power to do all things. He can do whatsoever he will; and he does whatsoever is fit or proper to be done. God cannot have foreknow- ledge, strictly speaking, because this would suppose that there was something coming, in what we call Jfuturity, which had not yet arrived at the presence of the Deity. Neither can he have any afterknow- ledge, strictly speaking, for this would suppose that something that had taken place, in what we call prete- reily, or past time, had now got beyond the presence of the Diety. As God exists in all that can be eall- ed eternity, so he is equally every where: nothing can be fuéwre to him, because he lives in all futurity ; nothing can be past to him, because he equally exists in all past time: futurity and pretereity are relative ' 702 THE ACTS. foreknowledge of God terms to us; but they can have no relation to that God who dwells in every point of eternity ; with whom all that is past, and all that is present, and all that is fuiure to man, exists in one infinite, indivisible, and eternal NOW. As God’s omnipotence implies his power to do all things, so God’s omniscience implies his power to know all things; but we must take heed that we meddle not with the infinite free agency of this Eternal Being. Though God can do all things, he does not all things. Infinite judgment directs the operations of his power, so that though he can, yet he does nol do all things, but only such things as are proper to be done. In what is called illimitable space, he can make millions of millions of systems; but he does not see proper to do this. He can destroy the solar system, but he does not do it: he can fashion and order, in end- less variety, all the different beings which now exist, whether material, animal, or intellectual; but he does not do this, because he does not see it proper to be done. Therefore it does not follow that, because God can da all things, therefore he must do ail things. God is omniscient, and can know all things; but does it follow from this that ke must know ail things? Is he not as Sree in the volitions of his wisdom, as he is in the vo- litions of his power? The contingent as absolute, or the absolute as contingent? God has ordained some things as absolutely certain; these he knows as abso- lutely certain. He has ordained other things as con- tingent ; these he knows as contingent. It would he absurd to say that he foreknows a thing as only con- tingent which he has made absolutely certain. And it would be as absurd to say that he foreknows a thing to be absolutely certain which in his own eternal counsel he has made contingent. By absolutely certain, I mean a thing which must be, in that order, time, place, and form in which Divine wisdom has ordained it to be; and that it ean be no otherwise than this infinite counsel has ordained. By contingent, I mean such things as the infinite wisdom of God has thought proper to poise on the possibility of being or not being, leaving it to the will of intelligent beings to turn the seale. Or, contingencies are such possibilities, amid the succession of events, as the infinite wisdom of God has left to the will of inteiligent beings to determine whether any such event shall take place or not. To deny this would in- volve the most palpable contradictions, and the most monstrous absurdities. If there be no such things as contingencies in the world, then every thing is fired and determined by an unalterable decree and purpose of God; and not only all free agency is destroyed, but all agency of every kind, except that of the Creator himself; for on this ground God is the only operator, either in time or eternity: all created beings are only instruments, and do nothing but as impelled and acted upon by this almighty and sole Agent. Consequently, every act is his own; for if he have purposed them all as absolutely certain, having nothing contingent in them then he has ordained them to be so; and if no contin- gency, then no free agency, and God alone is the sole actor. Hence the dlasphemous, though, from the pre- mises, fav conclusion, that God is the author of all the evil and sin that are in the world; and hence follows that absurdity, that, as God can do nothing that is wrong, WHATEVER IS, 15 RIGHT. Sin is no more sin ; 1 ον» 0 Ψ ᾿ν Observations on the - avicious human action is no crime, if God have decreed it, and by his foreknowledge and will impelled the crea- -ture to act it. On this ground there can be no punish- ment for delinquencies ; for if every thing be done as God has predetermined, and his determinations must necessarily be all right, then neither the instrument nor the agent has done wrong. Thus all vice and virtue, praise and blame, merit and demerit, guilt and inno- cence, are at once confounded, and all distinctions of this kind confounded with them. Now, allowing the doctrine of the contingency of human actions, (and it must be allowed in order to shun the above absurdities and blasphemies,) then we see every intelligent crea- ture accountable for its own works, and for the use it makes of the power with which God has endued it; and, to grant all this consistently, we must also grant that God foresees nothing as absolutely and inevitably certain which he has made contingent; and, because he has designed it to be contingent, therefore he cannot know it as absolutely and inevitably certain. I con- elude that God, although omniscient, is not obliged, in consequence of this, to know all that he can know ; no more than he is obliged, because he is omnipotent, to do all that he can do. How many, by confounding the self and free agency of God with a sort of continual impulsive necessity, have raised that necessity into an all-commanding and overruling energy, to which God himself is made sub- ject! Very properly did Milton set his damned spirits about such work as this, and has made it a part of their endless punishment :—— Others apart sat on a hill retired, In thoughts more elevate; and reasoned high Of providence, foreknowledge, will, and fate; Fixed fate, free-will, foreknowledge absolute, And found no end, in wand’ring mazes lost. Parap. Lost, ὃ. ii. 1. 557. Among some exceptionable expressions, the follow- ng are also good thoughts on the free agency and fall if man :— I made him just and right, Sufficient to have stood, though free to fall. Not free, what proof could they have given sincere Of true allegiance, constant faith or love, When only what they needs must do appeared, Not what they would? What praise could they receive? Useless and vain, of freedom both despoiled, Made passive, both had served Necessity, Not ME. So without least impulse or shadow of fate, Or aught by me wnmutably foreseen, They trespass, authors to themselves in all Both what they judge, and what they choose, for so I formed them free, and free they must remain Till they enthrall themselves: I else must change Their namre, and revoke the high decree Unchangeable, eternal, which ordained Their freedom; they themselves ordained their fall. Ibid, b. iii. 1. 98, 103, 120. 1 = CHAP. II. foreknowledge of God I shall conclude these observations with a short ex tract from Mr. Bird’s Conferences, where, in answer to the objection, “ If many things fall out contingenily, or as it were by accident, God’s foreknowledge of therm can be but contingent, dependent on man’s free will,” he observes: “It is one thing to know that a thing will be done necessarily ; and another, to know neces- sarily that a thing will be done. God doth necessarily foreknow all that will be done ; but he doth not know that those things which shall be done voluntarily will be done necessarily: he knoweth that they will be done; but he knoweth withal that they might have fallen out otherwise, for aught he had ordered to the contrary. So likewise God knew that. Adam would fall; and yet he knew that he would not fall necessa- rily, for it was possible for him not to have fallen. And as touching God's preordination going before his prescience as the cause of all events, this would be to make God the author of all the sin in the world; his knowledge comprehending that as well as other things. God indeed foreknoweth all things, because they will be done ; but things are not (therefore) done, because he foreknoweth them. It is impossible that any man, by his voluntary manner of working, should elude God's foresight ; but then this foresight doth not necessitate the will, for this were to take it wholly away. Fon as the knowledge of things present imports no neces- sity on that which is done, so the foreknowledge of things future lays no necessity on that which shail be, because whosoever knows and sees things, he knows and sees them as they are, and not as they are not; so that God’s knowledge doth not confound things, but reaches to all events, not only which come to pass, but as they come to pass, whether contingently or neces- sarily. As, for example, when you see a man walking upon the earth, and at the very same instant the sen shining in the heavens, do you not see the first as voluntary, and the second as natural? And though at the instant you see both done, there is a necessity that they be done, (or else you could not see them at all,) yet there was a necessity of one only before they were done, (namely, the sun’s shining in the heavens,) but none at all of the other, (viz. the man’s walking upon the earth.) The sun could not but shine, as be- ing a natural agent; the man might not have walked, as being a voluntary one.” This is a good argument; but I prefer that which states the knowledge of God to be absolutely free, without the contradictions which are mentioned above. ‘ But you deny the omniscience of God.”—No, no more than I deny his omnipotence, and you know [ do not, though you have asserted the contrary. But take heed how you speak about this infinitely free agent : if you will contradict, take heed that you do not dlaspheme. I ask some simple ques- tions on the subject of God’s knowledge and power: if you know these things better than your neighbour, be thankful, be humble, and pray to God to give yea amiable tempers; for the wrath of man worketh not the righteousness of God. May he be merciful to thee and me! ᾿ 703 The lame man αἱ the Beautiful THE ACTS. gate of the temple healed CHAPTER III. Peter and John go to the temple at the hour of prayer, and heal a man who had been lame from his mother’s womb, 1-8. The people are astonished, and the apostles inform them that it was net by their own power they had healed the man, but through the power of Jesus of Nazareth, whom they had crucified, 9-16. Peter both excuses and reproves them, and exhorts them to repentance, 17-21. Shows that in Jesus Christ the prophecy of Moses was fulfilled ; and that all the prophets testified of Jesus and his salvation, 22-24 ; and that, in him, the covenant made with Abraham is fulfilled ; and that Christ came to bless them by turning them away from their iiquities, 25, 26. A. Μ. 4033. i 2 ΕΞ Now Peter and John went up to Aa, gee gether * into the temple at the —_——— hour of prayer, being the ninth hour. 2 And °acertain man lame from his mo- ther’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, ἃ to ask alms of them that ei entered into the temple; An, Obymp, 3 Who seeing Peter and John = about to go into the temple, asked an alms. 4 And Peter, fastening his eyes upon him with John, said, Look on us. «Chap. ii. 46.— Psa. lv. 17. NOTES ON CHAP. III. Verse 1. Peter and John went up together] The words ἐπὶ τὸ αὐτο, which we translate together, and which are the first words in this chapter in the Greek text, we have already seen, chap. ii. 47, are added by several MSS. and versions to the last verse of the preceding chapter. But they do not make so good a sense there as they do here; and should be translated, not ¢ogether, which really makes no sense here, but at | that time; intimating that this transaction occurred nearly about the same time that those took place which are mentioned at the close of the former chapter. At the hour of prayer] This, as is immediately added, was the ninth hour, which answers, in a general way, to our three o’clock in the afternoon. The third hour, which was the other grand time of public prayer among the Jews, answered, in a general way, to our nine in the morning. See the note on chap. ii. ver. 15. It appears that there were ¢hree hours of the day destined by the Jews to public prayer; perhaps they are referred to by David, Psa. lv. 17: Evenine and MORNING, and at NOON, will I pray and cry aloud. There are three distinct times marked in the book of the Acts. The rairp hour, chap. ii. 15, answering, as we have already seen, to nearly our nine o'clock in the morning; the ΒΙΧΤῊ hour, chap. x. 9, answering to about ¢welve with us; and the ninTH hour, men- tioned in this verse, and answering to our ¢hree in the afternoon. The rabbins believed that 4éraham instituted the time of morning prayer; Isaac, that at noon; and Jacob, that of the evening : for which they quote seve- ral seriptures, which have little reference to the subject in behalf of which they are produced. Others of the rabbins, particularly Tanchwm, made a more natural division. Men should pray, 1. When the sun rises ; 2. when the-sun has gained the meridian; 3. when the sun has se/, or passed just under the horizon. At each of these three times they required men to offer prayer to God; and I should be glad to know that every Christian in the universe observed the same rule: it is the most natural division of the day; and he who conscientiously observes these three stated times of 704 ¢ Chap. xiv. 8——4 John ix. 8. prayer will infallibly grow in grace, and in the know ledge of Jesus Christ our Lord. Verse 2. A—man lame from his mother’s womb] The case of this man must have been well known: 1. from the long standing of his infirmity: 2. from his being daily exposed in a place so public. It appears that he had no power to walk, and was what we term a cripple, for he was carried to the gate of the temple, and /aid there in order to excite compassion. These circumstances are all marked by St. Luke, the more fully to show the greatness and incontestable nature of the miracle. The gate—which 15 called Beautiful] There are different opinions concerning this gate. Josephus ob- serves, Bell. Jud. lib. v. cap. 5, sect. 3, that the tem- ple had nine gates, which were on every side covered with gold and silver; but there was one gate which was without the holy house, and was of Corinthian brass, and greatly excelled those which were only covered with gold and silver: πολὺ ty τιμῃ τας καταρ- γυρους Kat περιχρυσους bxepayovca. The magnitudes of the other gates were equal one to another ; but that of the Corinthian gate, which opened on the east, over against the gate of the holy house itself, was much larger : πεντήκοντα yap πηχων ovoad τὴν avacTacly, τεσσαράκοντα πηχεις τας θυρας εἰχε, καὶ τον κοσμον πολυ- τελεστερον, ἐπὶ δαψιλες παχος ἀργυροῦ τε καὶ χρυσου" ον its height was fifty cubits, and its doors were forty cubits, and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than upon the other. This last was probably the gate which is here called Beautiful; be cause it was on the outside of the temple, to which there was an easy access, and because it was evidently the most costly, according to the account in Josephus; but it must be granted that the text of Josephus is by no means clear. Verse 4. Look on us.]| He wished to excite and engage his attention that he might see what was done to produce his miraculous cure, and, it is likely, took this oceasion to direct his faith to Jesus Christ. See note on verse 16. Peter and John probably felt them- selves suddenly drawn by the Holy Spirit to pronounce the healing name in behalf of this poor man. 1 The people are filled with A.M. 4033. 5 And he gave heed unto them, An. Olymp. expecting to receive something of CCI. 1. == then. 6 Then Peter said, Silver and gold ! ave I none; but such as I have give I thee: “ ἴῃ the name of Jesus Christ of Nazareth, rise up and walk. 7 And he took him by the right hand, and lifted him up: and immediately his feet and ancle bones received strength ; 8 And he ‘leaping up, stood, and walked, _and entered with them into the temple, walk- ing, and leaping, and praising God. 9 «© And all the people saw him walking and praising God : © Chap. iv. 10.—' Isa. xxxv. 6——£ Chap. iv. 16, 21. CHAP. Il. wonder at the muracle 10 And they knew that it was he 4,™, 4033. which " sat for alms at the Beautiful Sa ol gate of the temple: and they were — filled with wonder and amazement at that which had happened unto him. 11 And as the lame man which was healed held Peter and John, all the people ran toge- ther unto them in the porch ‘ that is called Solomon’s, greatly wondering. 12 4 And when Peter saw zt, he answered unto the people, Ye men of Israel, why mar- vel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? 13 * The God of Abraham, and of Isaac, and b Like John ix. 8— John x. 23; chap. v. 12— Chap. v. 30. Verse 5. Expecting to receive something of them.] Because it was a constant custom for all who entered the temple to carry money with them to give to the treasury, or to the poor, or to both. It was on this ground that the friends of the lame man laid him at the gate of the temple, as this was the most likely place to receive alms. Verse 6. Silver and gold have I none] Though it was customary for all those who entered the temple to carry some money with them, for the purposes mentioned above, yet so poor were the apostles that they had nothing to give, either to the sacred treasury, or to the distressed. The popish writers are very dexterous at forming analogies between St. Peter and the pope ; but it is worthy of note that they have not attempted any here. Even the judicious and generally liberal Calmet passes by this important saying of the person whom he believed to have been the first pope. Thomas Aquinas, surnamed the angelical doctor, who was highly esteemed by Pope Innocent IV., going one day into the pope’s chamber, where they were reckon- ing large sums of money, the pope, addressing him- self to Aquinas, said: “ You see that the Church is no longer in an age in which she can say, Silver and gold have I none?” “Τὶ is true, holy father,” replied the angelical doctor, “ nor can she now say to the lame man, Rise up and walk! This was a faith- ful testimony, and must have cut deep for the moment. One thing is very remarkable, that though the saints of this Church can work no miracles while alive, they work many when dead; and it is the attestation of those post mortem miracles that leads to their canoni- zation. Thomas a Becket, who did no good while he lived, is reported to have done much after his death. Many have visited his tomb, and, in days of yore, many were said to be healed of whatsoever disease they had. The age is more enlightened, and the tomb of this re- puted saint has lost all its power. Verse 7. Immediately his feet and ancle bones re- cewea strength] The suddenness of the cure was the proof of the miracle: his walking and leaping were the evidences of it. Verse 8. Walking and leaping, and praising God.) Vor. 1. ( 45 ) These actions are very naturally described. He walked, in obedience to the command of the apostle, rise up and walk : he leaped, to try the strength of his limbs, and to be convinced of the reality of the cure: he praised God, as a testimony of the gratitude he felt for the cure he had received. Now was fulfilled, in the most literal manner, the words of the Prophet Isaiah, chap. xxxv. 6: The lame man shall leap as a hart. Verse 9. And all the people saw him] The miracle was wrought in the most public manner, and in the most public place, and in a place where the best judg- ment could be formed of it; for, as it was a Divine operation, the priests, &c., were the most proper persons to judge of it; and under their notice it was now wrought. Verse 11. Held Peter and John] He felt the strongest affection for them, as the imstruments by which the Divine influence was conveyed to his dis- eased body. In the porch that is called Solomon’s] On this por tico see Bp. Pearce’s note, inserted in this work, John x. 23. Verse 12. As though by our own power] Avvapet, Miraculous energy. Or holiness] H εὑυσεβειᾳ, Meaning religious at- tachment to the worship of God. Do not think that we have wrought this miracle by any power of our own; or that any supereminent piety in us should” have induced God thus to honour us, by enabling us to work it. Instead of εὐσεβείᾳ, holiness, the Syriac of Erpen, Armenian, Vulgate, and some copies of the Ttala, have εξουσιᾳ, power or authority ; but the first appears to be the legitimate reading. Verse 13. The God of Abraham, &c.] This was wisely introduced, to show them that He whom they called their God had acknowledged Jesus Christ for his Son, and wrought this miracle in his name; and, by thus honouring Jesus whom they slew, he had charged home the guilt of that murder upon them. Denied him in the presence of Pilate] Ἡρνησασθε, Ye have renounced him as your king, and denounced him to death as a malefactor, when Pilate, convinced of his perfect innocence, was determined, κρίναντος, 705 Peter charges them with having A.M. 4033. of Jacob, the God of our fathers, ‘hath glorified his Son Jesus ; whom ye ™delivered up, and ἃ de- nied him in the presence of Pilate, when he was determined to let him go. 14 But ye denied ° the Holy One, ? and the Just, and desired a murderer to be granted unto you ; 15 And killed the 4 Prince of life, τ whom God hath raised from the dead, * whereof we are witnesses. An. ae. CCIL THE ACTS. killed the Prince of hfe 16 * And his name, through faith “-, M. 8 in his name, hath made ihis man ἊΣ Op strong, whom ye see and know; = yea, re faith which is by him hath given him this perfect soundness in the presence of you all. 17 And now, brethren, I wot that * throagh ignorance ye did 2zf, as did also your rulers. 18 But Ythose things, which God before had * showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 1 John vii. 39; xii. 16 5 xvii. 1—™ Matt. xxvii. 2.— Matt. xxvii. 20; Mark xv. 1; Luke xxiii. 18, 20,21 ; John xviii. 40; xix. 15; chap. xiii. 28.» Psa. xvi. 10; Mark i. 24; Luke i. 35; chap. ii. 27; iv.27. P Chap. vii. 52; xxii. 14. ana Or, ‘Author, Heb. ii. 10; v.9; 1 Johny. 11. τ Ch, ii. 24, Ch. ii. 32. t Matt. ix. ρα; chap. iv. 10; xiv. 9. 4 Luke xxiii. 34; John xvi.3, ch. xiii. 27; 1 Cor. ii. 8; 1 Tim. 1. 13.— Luke xxiv. 44; ch. xxvi. 22, w Psa. xxii. ; Isa. 1. 6: Nii. 5, &e.; Dan. ix. 26; 1 Pet. i 3.10, 11. judged it proper and just, tolet him go. Pilate wished to act according to justice ; you acted contrary to jus- tice and equity in ali their forms. Verse 14. Ye denied the Hoty One] Tov ἁγιον. A manifest reference to Psa. xvi. 10: Thou wilt not suffer thy Hoty One to see corruption; where the original word 7) 17 Chasideyca, thy Horny One, is cranslated by the Septuagint, tov ‘Ocvov cov, a word of the same import with that used by Peter. And desired a murderer] Barabbas: the case must have been fresh in their own remembrance. Like cleaves to like, and begets its like: they were mur- derers themselves, and so Christ calls them, Matt. xxii. 7, and they preferred a murderer to the holy and righteous One of God. Verse 15. And killed the Prince of life] Tov apyn- γον tne Canc, The author of this life: not only imply- ing that all life proceeds from Jesus Christ as its source, but that the life-giving influence of that reli- gion which they were now proclaiming came all through him. Apyyyoc signifies a prime leader or author, a captain, from apyn, the beginning, head, or chief; and ayo, I lead. In Heb. ii. 10, Christ is ealled Apynyoc της σωτηρίας, the Captain of salvation. He teaches the doctrine of life and salvation, leads the way in which men should walk, and has purchased the eternal life and glory which are to be enjoyed at the end of the way. So the Jews preferred a son of death, a destroyer of life, to the Author and Procurer of Life and immortality ! Whereof we are witnesses.] They had now wrought a most striking miracle in the name of Christ, and im- mediately proposed themselves as witnesses of his resurrection from the dead; the miracle which they had thus wrought being an unimpeachable proof of this resurrection. Verse 16. And his name] JESUS, the Saviour: through faith in his name, as the Saviour, and author of life, and-all its concomitant blessings, such as health, &e. It is not quite clear whether the apostles refer to their own faith in Jesus, or to the faith of the Jame man. It is true Christ had promised that they should perform miracles in his name, Mark xvi. 17, 18. And that whatsoever they asked of the Father in his name, he would grant it, John xvi. 23. And they might 706 have been led at this time to make request unto God to be enabled to work this miracle ; and the faith they had in his unlimited power and unchangeable truth might have induced them to make this request. Or, the faith might have been that of the lame man}; the apostles, in the time they desired him to look on them, might have taught him the necessity of beliey- ing in Christ in order to his healing; and the man’s mind might have been prepared for this by the miracle of the gift of tongues, of which he must have heard ; and heard that this mighty effusion of the Spirit had come in the name and through the power of Christ. However the faith may be understood, it was cnly the means to receive the blessing, which the apostles most positively attribute, not to their power or holiness, but to Jesus Christ alone. Fazth always receives ; never gives. Verse 17. I wot] Ouida, I know. Wot is from the Anglo-Saxon, pitan, to know; and hence wit, science or understanding. Through ignorance ye did it] This is a very ten- der excuse for them; and one which seems to be ne- cessary, in order to show them that their state was not utterly desperate ; for if all that they did to Christ had been through absolute malice, (they well knowing who he was,) if any sin could be supposed to be wnpardon- able, it must have been theirs. Peter, foreseeing that they might be tempted thus to think, and consequently to despair of salvation, tells them that their offence was extenuated by their ignorance of the person they had tormented and crucified. And one must suppose that, had they been fully convinced that this Jesus was the only Messiah, they never would have crucifiea him; but they did not permit themselves to receive conviction on the subject. Verse 18. But these things—he hath so fulfilled.] Your ignorance and malice have been overruled by the sovereign wisdom and power of God, and have become the instruments of fulfilling the Divine purpose, that Christ must suffer, in order to n-ake an atonement for the sin of the world. All the prophets had declared this ; some of them in express terms, others indirectly and by symbols ; but, as the whole Mosaic dispensation referred to Christ, all that prophesied or ministered under it must have referred to him also. ( ae a He exhorts the people A.M. 4033. 109 * Repent ye therefore, and be An. Olymp. converted, that your sins may be —_—— blotted out, when the times of re- freshing shall come from the presence of the Lord ; χα Chap. ii. 38.—y Chap. i. 11. Verse 19. Repent ye therefore] Now that ye are convinced that this was the Messiah, let your minds be changed, and your hearts become contrite for the sins you have committed. And be converted] Exispepare, Turn to God through this Christ, deeply deploring your transgressions, and believing on his name; that your sins may be blotted out, which are not only recorded against you, but for which you are condemned by the justice of God; and the punishment due to them must be executed upon you, unless prevented by your repentance, and turning to him whom ye have pierced. The blotting out of sins may refer to the ceremony of the waters of jea- lousy, where the curse that was written in the book was to be blotted out with the bitter water. See the note on Num. vy. 23. Their sins were written down against them, and cried aloud for punishment; for they themselves had said, His blood be upon us, and upon our children, Matt. xxvi. 25; and unless they took refuge in this sacrificial blood, and got their sins δίοί- ted out by it, they could not be saved. When the times of refreshing shall come] Dr. Light- foot contends, and so ought all, that ὅπως av ελθωσι καιροι ἀναψύξεως, should be translated, Tuat the times of refreshing may come. ἈΑναψυξις signifies a breath- ing time, or respite, and may be here applied to the space that elapsed from this time till the destruction of Jerusalem by the Romans. This was a time of respite, which God gave them to repent of their sins, and be converted to himself. Taking the word in the sense of refreshment in general, it may mean the whole reign of the kingdom of grace, and the blessings which God gives here below to all genuine believers, peace, love, joy, and communion with himself. See on ver. 21. Verse 20. Which before was preached unto you] Instead of προκεκηρυγμενον, before preached, ABCDE, fifty-three others, both the Syriac, all the Aradzc, the Armenian, Chrysostom, and others, have προκεχειρι- σμενον, who was before designed, or appointed; and this is without doubt the true reading. Christ cruci- fied was the person whom God had from the beginning appointed or designed for the Jewish people. It was not a triumphant Messiah which they were to expect ; but one who was to suffer and die. Jesus was this person ; and by believing in him, as thus suffering and dying for their sins, he should be again sent, in the power of his Spirit, to justify and save them. Verse 21. Whom the heaven must receive] He has already appeared upon earth, and accomplished the end of his appearing; he has ascended unto heaven, to administer the concerns of his kingdom, and there he shall continue till he comes again to judge the quick and the dead. The times of restitution of all things] The word ᾳποκαταστασίς, from azo, which signifies from, and 1 CHAP. Ll. to repentance 20 And he shall send Jesus Christ. 4,™, 4033. which before was preached unto fe you. ws 21 ¥ Whom the heaven must receive until the times of 5 restitution of all things, * which God 2 Matt. xvii. 11.—— Luke i. 70. καθιστανειν, to establish or setile any thing, viz. in a good state; and, when azo is added to it, then this preposition implies that this good state, in which it is settled, was preceded by a bad one, from which the change is made to a good one. So in chap. i. 6, when the disciples said to Christ, Wilt thou at this time restore again (αποκαθιστανειοὴ the kingdom to Israel? they meant, as the Greek word implies, Wilt thou take the kingdom from the Romans, and give it back to the Jews? Now, as the word is here con- nected with, which God hath spoken by the mouth of all his holy prophets, it must mean the accomplishment of all the prophecies and promises contained in the Old Testament relative to the kingdom of Christ upon earth; the whole reign of grace, from the ascension of our Lord till his coming again, for of all these things have the holy prophets spoken; and, as the grace of the Gospel was intended to destroy the reign of sin, its energetic influence is represented as restoring all things, destroying the bad state, and establishing the good—taking the kingdom out of the hands of sin and Satan, and putting it into those of righteousness and truth. This is done in every believing soul ; all things are restored to their primitive order; and the peace of God, which passes all understanding, keeps the heart and mind in the knowledge and love of God. The man loves God with all his heart, soul, mind, and strength, and his neighbour as himself; and thus all the things of which the holy prophets have spoken since the world began, relative to the salvation of any soul, are accomplished in this case ; and when such a work becomes universal, as the Scriptures seem to intimate that it will, then all things will bo restored in the fullest sense of the term. As therefore the subject here referred to is that of which all the prophets from the beginning have spoken, (and the grand subject of all their declarations was Christ and his work among men,) therefore the words are to be applied to this, and no other meaning. Jesus Chris\ comes to raise up man from a state of ruin, and re store to him the image of God, as he possessed it a the beginning. All his holy prophets| Παντων, all, is omitted by ABCD, some others, one Syriac, the Coplic, J&thic pic, Armenian, and Vulgate. Griesbach leaves out of the text, and inserts the article των, which th: Greek MSS. have, in the place of πάντων. The text reads thus: Which he hath spoken by his holy prophets, &c. Since the world began.] Aw αἰωνος ; as αἰὼν signi fies complete and ever-during existence or eternity, it is sometimes applied, by way of accommodation, to denote the whole course of any ong period, such as the Mosaic dispensation. See the note on Gen. xxi. 33. Tt may therefore here refer to that state of things from 707 Peter shows that Jesus is the A.M. 4033. hath spoken by the mouth of all his A. D. 29 ; An. Olymp. holy prophets, since the world CCI. 1 eee bean: 22 For Moses truly said unto the fathers, > A prophet shall the Lord your God raise up unto you of your brethren, like unto me ; hima shall ye hear in all things whatsoever he shall say unto you. 23 And it shall come to pass, that every soul, which will not hear that prophet, shall be de- stroyed from among the people. > Deut. xviii. 15,18, 19; chap. vil. 37. ¢ Chap. ii.39; Rom. ix. 4, 8; xv.8; Gal. iii. 26. ἃ Gen. xii.3; xvill.18; xxi. 18; the giving of the law; and as Moses is mentioned in the next verse, and none before him, it is probable that the phrase should be so understood here But, if we apply it to the commencement of time, the sense is still good: Enoch, the seventh from Adam, prophe- sied of these things; and indeed the birth, life, mira- cles, preaching, sufferings, death, resurrection, ascen- sion, and reign of Jesus Christ, have been the only theme of all prophets and inspired men from the found- ation of the world. Verse 22. Moses truly said unto the fathers] On this subject the reader is requested to refer to the note at the end of Deut. xviii. From this appeal to Moses it is evident that Peter wished them to understand that Jesus Christ was come, not as an ordinary prophet, to exhort to repentance and amendment, but as a legis- lator, who was to give them a new law, and whose commands and precepts they were to obey, on pain of endless destruction. Therefore they were to under- stand that the Gospel of Jesus Christ was that new law which should supersede the old. Verse 24. All the prophets from Samuel] Dr. Lightfoot observes: “ We have Moses and Samuel mentioned together in this place, as also Psa. xcix. 6, because there were few or no prophets between these two, 1 Sam. iii. 1, and the apparition of angels having been more frequent ; but, after the decease of Phineas, it is a question whether there was any oracle by Urim and Thummim, through the defect of prophecy in the high priests, till the times of Samuel. But then it revived in Abimelec, Abiather, &c.” The Jews have a saying, Hieros. Chagigah, fol. 77. ow ea Siow Ὁ Ν 22 Samuel was the chief of the prophets. Perhaps it was in reference to this that Peter said, All the prophets from Samuel, &c. Verse 25. Ye are the children of the prophets] This is the argumentum ad hominem: as ye are the THE ACTS. prophet foretold by Moses 24 Yea, and all the prophets from 4,™ 4033. Samuel and those that follow after, as many as have spoken, have like- wise foretold of these days. 25 ©° Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, ¢ And in thy seed shall all the kindreds of the earth be blessed. 26 ° Unto you first, God, having raised up his Son Jesus, ἢ sent him to bless you, £ in turn- ing away every one of you from his iniquities. xxvi. 4; xxviii. 14; Gal. iii. 8. e Matt. x. 5; xv. 24; Luke xxiv. 47; chap. xiii. 32,33, 46.‘ Ver. 22——s Matt. i. 2]. children or disciples of the prophets, ye are bound to believe their predictions, and obey their precepts ; and not only so, but ye are entitled to their promises. Your duty and your interest go hand in hand; and there is not a blessing contained in the covenant which was made with your fathers but belongs to you. Now, as this covenant respected the blessings of the Gospel, you must believe in Jesus Christ, in order to be put in possession of all those blessings. Verse 26. Unto you first, God, having raised up] As you are the children of the prophets, and of the covenant, the first offers of salvation belong to you, and God thus makes them to you. ‘The great mission of Jesus Christ is directed first to you, that you may be saved from your sins. God designs to bless you but it is by turning each of you away from his ini- quities. The salvation promised in the covenant is α salvation from sin, not from the Romans; ard no man can have his sin blotted out who does not turn away from it. 1. We may learn from this that neither political nor ecclesiastical privileges can benefit the soul, merely considered in themselves : a man may have Abraham for his father, according to the flesh ; and have Satan for his father, according to the spirit. A man may be a member of the visible Church of Christ, without any title to the Church triumphant. In short, if a man be not turned away from his imiquities, even the death of Christ profits him nothing. His name shall be called Jesus. for he shall save his people FROM their SINS. 2. If Christ be the substance and sum of all that the prophets have written, is it not the duty and interest of every Christian, in reading the Scriptures, to search for the testimony they bear to this Christ, and the salvation procured by his death ? CHAPTER IV. The priests and Sadducees are incensed at the apostles’ teaching, and put them in prison, 1-3. of those who believed, 4. concerning their authority to teach, 5-7. Jesus, 8-12. 708 The number The rulers, elders, and scribes call the apostles before them, and question them Peter, filled with the Holy Ghost, answers, and proclaims They are confounded at his discourse and the miracle wrought on the lame man, yet com- mand them not to preach in the name of Jesus, 13- 18. Peter and John refuse to obey, 19,20. Ther 1 The priests and Sadducees are farther threatened and dismissed, 21, 22. and prayer to God, 23-30. of the primitive disciples, 32-35. common stock, 36, 37. AM 20 AND as they spake unto the 5. ϑὶ mp people, the priests, and the “captain of the temple, and the Sadducees, came upon them, 2 » Being grieved that they taught the peo- ple, and preached through Jesus the resurrec- tion from the dead. 3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide. 4 Howbeit many of them which heard the *Or, ruler ; Luke xxii. 4; chup. v. 24—— Matt. xxii. 23; Acts xxiii. 8. NOTES ON CHAP. IV. Verse 1. The priests] These persons had evi- denced the most implacable enmity against Christ from the beginning. The captain of the temple] See this office parti- cularly explained in the note on Luke xxii. 4. The Sadducees} Whose whole system was now in danger by the preaching of the resurrection of Christ ; for they believed not in the immortality of the soul, nor in any future world. These mace a common cause with the priests, &c., to suppress the evidence of Christ’s resurrection, and silence the apostles. Verse 2. Being grieved] δΔδιαπονουμενοι, They were thoroughly fatigued with the continuance of this preaching ; their minds suffered more labour, through vexation at the success of the apostles, than the bodies of the apostles did in their fatiguing exercise of preach- ing during the whole day. Verse 4. The number—was about five thousand.] That is, as I understand the passage, the one hundred and twenty which were converted before pentecost, the three thousand converted at pentecost, and one thousand eight hundred and eighty converted since the conversion of the three thousand ; making in the whole five thousand, or ὧσει about that number : there might have been more or less; the historian does not fix the number absolutely. A goodly flock in one city, as the commencement of the Christian Church! Some think all the five thousand were converted on this day; but this is by no means likely. Verse 5. Their rulers, and elders, and scribes] Those with the high priest Annas formed the Sanhe- drin, or grand council of the Jews. Verse 6. Annas] Though this man was not now actually in the office of high priest, yet he had pos- sessed it for eleven years, bore the title all his life, and had the honour of seeing five of his sons fill that eminent place after him—an honour that never hap- pened to any other person from the commencement of the Mosaic institution. He is the same who is called Ananus by Josephus, Ant. b. xx. ς 8. And Caiaphas] He was son-in-law to Annas, John 1 CHAP. 1V. persecute the apostles. They return to their own company, who all join in praise God answers, and fills them with the Holy Spirit, 31. The case of Joses, who sells his estate, and brought the money to the The blessed state word believed ; and the number of Αι δ 1033: the men was about five thousand. 5 Ἵ And it came to pass on the morrow, that their rulers, and elders, and scribes, 6 And © Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. 7 And when they had set them in the midst, they asked, ἃ By what power, or by what name, have ye done this? An. Olymp. CLL ἣν © Luke iii. 2; John xi. 49; xviii. 13.——4 Exod. ii. 14; Matt. xxi. 23; chap. vii. 27. xviii. 13, was now high priest, and the same who, a short time before, condemned Christ to be crucified. And John] Dr. Lightfoot conjectures, with great probability, that this was Jochanan ben Zaccai, who was very famous at that time in the Jewish nation.— Of him it is said in the Talmud, Jucas. fol. 60: ‘ Rab- bin Jochanan ben Zaccai the priest lived 120 years. He found favour in the eyes of Cesar, from whom he obtained Jafneh. When he died, the glory of wisdom ceased.” The following is a remarkable passage : Yoma, fol. 39: Forty years before the destruction of the city, (the very time of which St. Luke now treats,) when the gates of the temple flew open of their own accord, Rab. Jochanan ben Zaccai said, ‘‘O temple! temple! why dost thou disturb thyself? I know thy end, that thou shalt be destroyed, for so the Prophet Zachary hath spoken concerning thee : open thy doors, O Lebanon! that the fire may devour thy cedars.”— See Lightfoot and Schoettgen. And Alexander] This was probably Alexander Lysi- machus, one of the richest Jews of his time, who made great presents to the temple, and was highly esteemed by King Agrippa. See Calmet. He was brother to the famous Philo Judeus, and father of Alexander Ti- berius, who married Berenice, the daughter of Agrippa the elder, and was governor of Judea after Cuspius Fadus. See Josephus, Ant. 1. xix. c. 5, s. 1. Of the kindred of the high priest] Or rather, as Bp. Pearce renders it, “ of the race of the high priests, i. e. of the family out of which the high priests were chosen.” It may, however, comprehend those who belonged to the families of Annas and Caiaphas, and all who were connected with the sacerdotal family.— Luke distinctly mentions all these, to show how for- midable the enemies were against whom the infant Church of Christ had to contend. Verse 7. By what power, or by what name, have ye done this?] It seems that this council were con- vinced that the lame man was miraculously healed ; but it is very likely that they believed the whole to be the effect of magic ; and, as all intercourse with fami- liar spirits, and all spells, charms, &e., were unlawful, 709 Peter and John defend themselves, Asn, fo 8° Then Peter, filled with the An. Olymp. Holy Ghost, said unto them, Ye i rulers of the people, and elders of Israel, 9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole ; 10 Be it known unto you all, and to all the people of Israel, ἢ that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. THE ACTS. and prove that Jesus 1s the Chrast 11 * This is the stone which was 4, ™ 4088, set at nought of you builders, which An. Ore: is ean the head of the corner. were 12 ‘ Neither is there salvation in any other . for there is none other name under heaven given among men, whereby we must be saved. 13 Ἵ Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled and they took knowledge of them, that they had been with Jesus. e Luke xii. 11, 12— Chap. iii.6, 16—s Chap. i1.24.—+ Psa. exvili. 22; Isa. xxviii. 16; Matt. xxi. 42. i Matt. 1. 21; chap. x. 43; Lea ii. 5, 6.——* Matt. xi. 25; 1 or. 1. 27 they probably hoped that, on the examination, this business would come out, and that then these disturb- ers of their peace would be put to death. Hence they inquired by what power, ev ποίᾳ δυναμει, by what su- pernatural energy ; or in what name, by what mode of incantation ; and who is the spirit you invoke, in order to do these things? False prophets, reputed witches, wizards, &c., were to be brought before the sanhedrin, to be by them judged, acquitted, or condemned, accord- ing to the evidence. Some think the words should be thus understood: Who gave you authority to teach publicly? This belongs to the sanhedrin. What, therefore, is your authority, and who is he who gave it to yout Verse 8. Then Peter, filled with the Holy Ghost] Which guided him into all truth, and raised him far above the fear of man; placing him in a widely differ- ent state of mind to that in which he was found when, in the hall of Caiaphas, he denied his Master, through fear of a servant girl. But now was fulfilled the pro- mise of Christ, Matt. x. 18, 19,20: And ye shall be brought before governors and kings for my sake ; but take no thought how or what ye shall speak ; for it is not ye that speak, but the Spirit of your Father that speaketh in you. Verse 9. The good deed done] Emu evepyeoia, The benefit he has received in being restored to per- fect soundness. Verse 10. By the name of Jesus Christ of Naza- reth] This was a very bold declaration in the presence of such an assembly; but he felt he stood on good ground. The cure of the lame man the day before was notorious; his long infirmity was well known; his person could be easily identified ; and he was now standing before them whole and sound: they them- selves therefore could judge whether the miracle was true or false. But the reality of it was not questioned, nor was there any difficulty about the instruments that were employed; the only question is, How have ye done this? and in whose name? Peter immediately answers, We have done it in the name of Jesus of Nazareth whom ye crucified, and whom God hath raised from the dead. Verse 11. This is the stone which was set at nought of you builders] By your rejection and crucifixion of Jesus Christ, you have fulfilled one of your own 710 prophecies, Psa. exviii. 22; and, as one part of this prophecy is now so literally fulfilled, ye may rest as- sured, so shall the other; and this rejected stone shall speedily become the head stone of the corner. See the note on Matt. xxi. 42. Verse 12. Neither is there salvation in any other] No kind of healing, whether for body or soul, can come through any but him who is called Jesus. The spirit of health resides in him; and from him alone its influences must be received. For there is none other name] Not only no other person, but no nume except that divinely appointed one, Matt. i. 21, by which salvation from sin can be ex- pected—none given under heaven—no other means ever devised by God himself for the salvation of a lost world. All other means were only subordinate, and referred to him, and had their efficacy from him alone. He was the Lamb slain from the foundation of the world; and no man ever came, or can come, to the Father but by him. Verse 13. The boldness of Peter and John] Tv παρῥησιαν, The freedom and fluency with which they spoke ; for they spoke now from the immediate in- fluence of the Holy Ghost, and their word was with power. That they were unlearned and ignorant men} Αγραμματοι, Persons without literature, not brought up in nor given to literary pursifi ts—and ignorant, ἰδιωται, persons in private life, brought up in its oceupations alone. It does not mean zgnorance in the commor acceptation of the term; and our translation is very improper. In no sense of the word could any of the apostles be called ignorant men; for though their spiritual knowledge came all from heaven, yet in all other matters they seem to have been men of good, sound, strong, common sense. They took knowledge of them] Ereytvooxov may imply that they got information, that they had been disciples of Christ, and probably they might have seen them in our Lord’s company ; for there can be little doubt that they had often seen our Lord teaching the multitudes, and these disciples attending him. That they had been with Jesus.) Had they not haa his teaching, the present company would soon have confounded them ; but they spoke with so much powez and authority that the whole sanhedrin was confounded. 1 They are forbid preaching CHAP. IV. in the name of Jesus. A.M. 4098 14. And beholding the man which | them not to speak at all nor teach 4,%, “3 a are was healed ' standing with them, }in the name of Jesus. Ae Gimp they could say nothing against it. 15 But when they had commanded them to go aside out of the council, they conferred among themselves, 16 Saying, ™ What shall we do to these men 7 for that indeed a notable miracle hath been done by them is ® manifest to all them that dwell in Jerusalem ; and we cannot deny it. 17 But that it spread no farther among the people, let us straitly threaten them, that they speak henceforth to no man in this name. 18 ° And they called them, and commanded Chap. iii. 11——™John xi. 47. © Again, chap. v. 40.—P Chap. v. 29. nChapter iii. 9, 10. 4 Chap. i. 8: ii. 32. He who is taught in spiritual matters by Christ Jesus has a better gift than the tongue of the learned. He who is taught in the school of Christ will ever speak to the point, and intelligibly too; though his words may not have that polish with which they who prefer sound to sense are often carried away. Verse 14. They could say nothing against it.) They could not gainsay the apostolic doctrine, for that wis supported by the miraculous fact before them. If the doctrine be false, the man cannot have been mi- raculously healed: if the man be miraculously healed, then the doctrine must be true that it is by the name of Jesus of Nazareth that he has been healed. But the man is incontestably healed ; therefore the doc- trine is true. Verse 16. A notable miracle hath been done] A miracle has been wrought, and this miracle is known, and acknowledged to be such; all Jerusalem knew that he was lame—lame from his birth, and that he had long begged at the Beautiful gate of the temple ; and now all Jerusalem knew that he was healed ; and there was no means by which such a self-evident fact could be disproved. Verse 17. But that it spread no farther] Not the news of the miraculous healing of the lame man, but the doctrine and influence which these men preach and exert. More than a thousand people had already pro- fessed faith in Christ in consequence of this miracle, (see ver. 4,) and if this teaching should be permitted to go on, probably accompanied with similar miracles, they had reason to believe that all Jerusalem (them- selves excepted, who had steeled their hearts against all good) should be converted to the religion of him whom they had lately crucified. Let us straitly threaten them] Ἀπειλῃ ἀπειλησωμεθα, Let us threaten them with threatening, a Hebraism, and a proof that St. Luke has translated the words of the council into Greek, just as they were spoken. That they speak—to no man in this name.] No- thing so ominous to them as the name of Christ cru- cified, because they themselves had been his erucifiers. On this account they could not bear to hear salvation preached to mankind through him of whom they had | 19 But Peter and John answered and said unto them, ? Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20 4 For we cannot but speak the things which * we have seen and heard. 21 So when they had farther threatened them, they let them go, finding nothing how they might punish them, * because of the peo ple: for all men glorified God for * that which was done. 22 For the man was above forty years old, Chap. xxii. 15; 1 John i. 1, 3.—+* Matt. xxi. 26; Luke xx. 6, 19; xxii. 2; chap. v. 26.——* Chap. iii. 7, 8. been the betrayers and murderers, and who was soon likely to have no enemies but themselves. Verse 18. Not to speak—nor teach in the name of Jesus.] Any other doctrine, and any other name, scribes and Pharisees, hypocrites and infidels will bear, but the doctrine which is according to godliness, proclaiming salvation through the blood of Christ eru- cified, they will not bear. If their doctrine were not the truth of God it could not be so unpopular ; there is such an enmity in human nature against all that is good and true, that whatever comes from God is generally rejected by wicked men. Verse 19. Whether it be right in the sight of God] As if they had said: Worldly prudence and a consider- ation of our secular interests would undoubtedly induce us to obey you; but acting as before God, and follow- ing the dictates of eternal truth and justice, we dare not be silent. Can it be right to obey men contrary to the command and will of God? When he com- mands us to speak, dare we hold our tongue? We have received our authority from God through Christ, and feel fully persuaded of the truth by the Holy Spirit which now dwells in us; and we should be guilty of treason against God, were we on any consideration to suppress his testimony. Your own consciences tes- tify that we should be sinners against our heavenly King, were we to act according to your orders; and the conclusion is, that we cannot but speak what we have seen and heard. Verse 21. When they had farther threatened them] Προςαπειλησαμενοι, When they had added to their for- mer threatenings, repeating the former menaces, and adding new penalties. Finding nothing how they might punish them] Ox, as the Codex Beze reads, μὴ εὕρισκοντες αἰτίαν, πῶς κολασωνται, not finding a cause why they might pun- ish them. This reading is supported by the Syriac and Arabic. Bp. Pearce says, “* This is better sense and better Greek.” Because of the people] The people saw the miracle, confessed the finger of God, believed on the Lord Jesus, and thus became converts to the Christian faith; and the converts were now so numerous that 711 The disciples tell their brethren THE A. M. 4033. eee : ἌΣ Sao whom this miracle of healing An. Olymp. was showed. 23 9 And being let go, “they went to their own company, and reported all that the chief priests and elders had said unto them. 24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, ¥ thou art God, which hast made heaven, and earth, and the sea, and all that in them is : 25 Who by the mouth of thy servant David hast said, ἡ Why did the heathen rage, and the people imagine vain things ? ACTS. what happened at the council 26 The kings of the earth stood up, 4,™, ‘83? and the rulers were gathered together An. Oiymp. against the Lord and against his Christ. 27 For * of a truth against ¥ thy holy child Jesus, * whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28 * For to do whatsoever thy hand and thy counsel determined before to be done. 29 And now, Lord, behold their threaten- ings ; and grant unto thy servants, ἢ that with all boldness they may speak thy word, 30 By stretching forth thine hand to heal; ἃ Chap. xit. 12. V2 Kings xix. 15.——® Psa. ii. 1——* Matt. xxvi. 3; Luke xxii. 2; xxiii. 1, 8——y Luke i. 35. z Luke iv. 18; John x. 36. a Chap. 11. 23; iii. 18.——» Ver. 13, 31, ch. ix. 27; xili.46; xiv. 3; xix.8; xxvi.26; xxvili.31; Eph. νἱ. 19, the sanhedrin was afraid to proceed to any extremities, lest an insurrection should be the consequence. Verse 22. The man was above forty years old] The disease was of long standing, and consequently the more inveterate; but all difficulties, small or great, yield equally to the sovereign power of God. It is as easy with God to convert a sinner of forty or four- score, as one of ten years old. But he who now re- fuses to obey the call of God has neither reason nor revelation to support himself even in the most distant hope that he shall get, in a future time, the salvation which he rejects in the present. Verse 23. They went to their own company] This was properly the first persecution that had been raised up against the Church since the resurrection of Christ ; and as the rest of the disciples must have known that Peter and John had been cast into prison, and that they were to be examined before the sanhedrin, and knowing the evil disposition of the rulers toward their brethren, they doubtless made joint supplication to God for their safety. In this employment it is likely Peter and John found them on their return from the council, and repeated to them all their treatment, with the threats of the chief priests and elders. Verse 24. Lord, thou art God] Δεσποτα, cv ὁ Θεος, Thou God art the sovereign Lord. Thy rule is uni- versal, and thy power unlimited; for thou hast the heaven and its glories, the earth and the sea, and their endlessly varied and numerous inhabitants, under thy direction and control. Verse 25. By the mouth of thy servant David hast said] Several add, but impertinently, dia πνεύματος ἁγιου, by the Holy Spirit ; but it is sufficient that Gop has said it; and thus we find that David spoke by the inspiration of God; and that the second Psalm relates to Jesus Christ, and predicts the vain attempts made by Jewish and heathen powers to suppress Christianity. Verse 26. Against the Lord and against his Christ.] Kara του Xpiorov αὐτοῦ should be translated, against his ANOINTED, because it particularly agrees with ὁν expicac, whom thou hast anoinrep, in the succeeding verse. Verse 27. There is a parenthesis in this verse that is not sufficiently noticed: it should be read in con- nection with ver. 28, thus: For of a truth against 712 thy holy child Jesus, whom thou hast anointed, (for to do whatsoever thy hand and thy counsel determined before to be done,) both Herod and Pontius Pilate, with the Gentiles and people of Israel, were gathered together. It is evident that what God’s hand and counsel de- termined before to be done was not that which Herod, Pontius Pilate, the Gentiles, (Romans,) and the people of Israel had done and were doing; for, then, their rage and vain counsel would be such as God himself had determined should take place, which is both im- pious and absurd; but these gathered together to hinder what God had before determined that his Christ or Anointed should perform ; and thus the passage is un- doubtedly to be understood. Were gathered together] Ev τῃ πολει tavty, In this very city, are added by ABDE, and several others; all the Syriac, the Coptic, Aihiopic, Armenian, Sla- vonian, Vulgate, Itala, and several of the primitive fathers. This reading Griesbach has received into the text. This makes the words much more emphatic; in this thy own city, these different and in all other cases dissentient powers are leagued together against | thine Anointed, and are determined to prevent the accomplishment of thy purpose. Verse 29. And now, Lord, behold their threaten- ings] It is not against ws, but against ¢hee, that they conspire: it is not to prevent the success of our preaching, but to bring to nought thy counsel: the whole of their enmity is against thee. Now, Lord, look upon it ; consider this. And grant unto thy servants] While we are endea- vouring to fulfil thy counsels, and can do nothing with- out thee, sustain our courage, that we may proclaim thy truth with boldness and irresistible power. Verse 30. By stretching forth thine hand to heal} Show that it is thy truth which we proclaim, and con- firm it with miracles, and show how highly thou hast magnified thy Son Jesus, whom they have despised and crucified, by causing signs and wanders to be wrought in his name. Thy holy child Jesus.| Tov ἅγιον παιδος cov shortd be translated, thy holy SERVANT, as in ver. 25. Δαβιὸ παιδος cov, thy servant David, not thy cuitp David» the word is the same in both places. 1 They are fillea A.M. 4083. ὁ and that signs and wonders may An, Olymp. be done ὁ by the name of ° thy holy CCIL 1. Ξ == child Jesus. 31 Ἵ And when they had prayed, ‘ the place was shaken where they were assembled together ; and they were all filled with the Holy Ghost, Ε and they spake the word of God with boldness. 32 And the multitude of them that believed h were of one heart and of one soul: ' neither said any of them that aught of the things which € Chap. ii. 43 ; v. 12.—-4Ch. iii. 6, 16. © Ver. 27.——' Ch. 1i.2,4; xvi. 26.——+ Ver. 29. ——® Ch. v.12; Rom. xv.5,6; 2 Cor. Verse 31. The place was shaken] This earthquake was an evidence of the presence of God, and a most direct answer to their prayer, as far as that prayer concerned themselves. The earthquake proclaimed the stretched-out arm of God, and showed them that re- sistance against his counsels and determinations must come to nought. And they were all filled with the Holy Ghost] And, in consequence of this, they spake the word of God with boldness ; a pointed answer to a second part of their request, verse 29. A right prayer will always have a right and ready answer. Though these disci- ples had received the Holy Spirit on the day of pente- cost, yet they were capable of larger communications ; and what they had then received did not preclude the necessity of frequent supplies, on emergent occasions. Indeed, one communication of this Spirit always makes way and disposes for another. Neither apostle nor private Christian can subsist in the Divine life without frequent influences from on high. Had these disciples depended on their pentecostal grace, they might have sunk now under the terror and menaces of their com- pined and powerful foes. God gives grace for the time being, but no stock for futurity, because he will keep all his followers continually dependent on himself. With boldness.) Wavre τῷ θελοντι πιστευειν, To all who were willing to believe, is added by DE, two others, Augustin, Ireneus, and Bede. Verse 32. The multitude of them that believed] The whole 5000, mentioned verse 4, and probably many others, who had been converted by the ministry of the other apostles since that time. Were of one heart and of one soul] Were ina state of the most perfect friendship and affection. In all the 5000 there appeared to be but one heart and one soul ; so perfectly did they agree in all their views, religious opinions, and holy affections. Some MSS. add, καὶ οὐκ nv διακρισις ev αὐτοῖς ovdeuta, and there was no kind of difference or dissension among them. This remark- able reading is found in the Codex Beze, another of great authority, E, two others, Ambrose, Bede, Cyprian, and Zeno. Diogenes Laertius relates of Aristotle, ἐρωτηθεις, Te ἐστι φιλος; being asked, What is a FRIEND? εφη, μια ψυχὴ δυο σωμασιν evotkovoa’ answered, ONE soul dwelling in Two bodies. This saying has been justly celebrated : but what would this wonderful phi- losopher have thought and said, had he seen these dis- CHAP. IV. with the Holy Ghost. he possessed was his own; but they 4, 4038. had all things common. lym 33 And with * great power gave the apostles | witness of the resurrection of the Lord Jesus: and ™ great grace was upon them all. 34 Neither was there any among them that lacked: ™for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, xiii. 11; Phil. i. 27; ii. 2; 1 Pet. iii. 8.—iChap. ii. 44. * Chap. 1. 8. -----ἰ Chap. i. 22——™ Chap. ii. 47. Ὁ Chap. ii. 45. ciples of Jesus, and friends of mankind: one soul dwelling in 5000 bodies ! They had all things common.] See the notes on chap. ii. 44, where this subject is examined. See below, ver. 34. Verse 33. With great power gave the apostles wit- ness] This power they received from the Holy Spirit, who enabled them, μεγαλῃ δυνάμει, with striking mira- cles, to give proof of the resurrection of the Lord Je- sus; for this is the point that was particularly to be proved: that he was slain and buried, all knew; that he rose again from the dead, many knew; but it was necessary to give such proofs as should convince and confound all. This preaching and these miracles de- monstrated this Divine truth: Jesus died for your sins— he rose again for your justification; behold what God works in confirmation of these glorious truths ; believe therefore in the Lord Jesus, and ye shall not perish, but have everlasting life. Great grace was upon them all.| They all received much of the favour or grace of God; and they had much favour with all who feared God. In both these ways this clause may be understood ; for χαρὶς means favour, whether that be evidenced by benevolence or beneficence, or by both. The favour of God is the be- nevolence of God; but his benevolence is never exerted without the exertions of his beneficence. Hence the grace or favour of God always implies a blessing or gift from the hand of his merey and power. The favour or benevolence of men may exist without dene- ficence, because it may not be in their power to com- municate any gift or benefit, though they are disposed to do it; or, 2dly. the persons who enjoy their favour may not stand in need of any of their kind acts; but it is not so with God: his good will is ever accompa- nied by his good work; and every soul that is an ob- ject of his benevolence stands in the utmost need of the acts of his beneficence. Hence, as he loved the world, he gave his Son a ransom for all. All needed his help; and, because they all needed it, therefore all had it. And truly we may say of the whole human race, for whom the Son of God tasted death, that great grace was upon all; for ALL have been purchased by his sacrificial death. _This by the way. Verse 34. Neither was there any among them that lacked] It was customary with the Jews to call the poor together, to eat of the sacrifices; but as the 713 The disciples have es. 35 ° And laid them down at the An. Olymp. apostles’ feet: P? and distribution ee was made unto every man according as he had need. 36 And Joses, who by the es was sur- THE ACTS. all things in common. Pea Saga ice |< AM E40 ass named Barnabas, (which is, being in- Αι 40% terpreted, The son of consolation,) a An. Olymp. CCII. 1. Levite, and of the country of Cyprus, 37 4“ Having land, sold zt, and brought the money, and laid zt at the apostles’ feet. Ver. 3 37; eee v. eta, ii. 45 ; vi. 1. priests, &c., were incensed against Christ and Chris- tianity, consequently the Christian poor could have no advantage of this kind; therefore, by making a com- mon stock for the present necessity, the poor were supplied; so there was none among them that lacked. This provision therefore of the community of goods, which could be but temporary, was made both suitably and seasonably. See Bp. Pearce, and see the note on chap. 11. 44. Verse 35. Laid—down at the apostles’ feet] To show how cordially and entirely they parted with them. And they entrusted the management of the whole to those men to whom they found God had entrusted the gifts of his Holy Spirit, and the doctrine of the king- dom of heaven. Verse 36. Joses|] Or, Joseph, as many excellent MSS. read ; but who he was, farther than what is here said, we know not. Surnamed Barnabas| Or, Barsabbas, according to the Copiic. The son of consolation] Ὑἱος παρακλησεως ; As παρα- κλησις signifies exhortation, as well as consolation, and is indeed distinguished from the latter, 1 Cor. xiv. 3, the original name was probably $2] 72 Bar naba, or $023 72 Bar nebia, which signifies the son of prophecy or exhortation; and this is certainly one sense which prophecy has in the New Testament; and in this way Barnabas distinguished himself among the apostles. See chap. xi. 23. And Barnabas exuorten them all that with purpose of heart they should cleave unto the Lord. A Levite, and of the country of Cyprus] Cyprus is an island in the Mediterranean Sea, off Cilicia, and not very distant from the Jewish coast. The Jews were yery numerous in that island: see Dion. Cas. lib. 68, 69. Though he was a Levite, he might have had land of his own by private purchase. The Levites, as a tribe, had no land in Israel; but the individuals cer- tainly might make purchases any where in the country : 4Ver. 34, 35; chap. v. 1, 2. but, as Barnabas was of Cyprus, his land probably lay there; and as it is likely that he was one of those strangers that came up to Jerusalem to the late feast, and was there converted, he might have sold his land in the island to some of his own countrymen who were at Jerusalem at this time; and so, being called to the work of the ministry, continued to associate with the apostles, travelling every where, and preaching the Gospel of the kingdom of God. He was the constant companion of St. Paul, till the separation took place on account of John Mark, mentioned chap. xv. 36—39. Ir is worthy of remark that the two apostles of the Gentiles, though of Jewish extraction, were both born in Gentile countries; Paul in Cilicia, Barnabas in Cyprus: this gave them many advantages; served to remove prejudices from the heathens; and gave them no doubt much facility in the Greek tongue, without which they could have done but little in Asia Minor, nor in most parts of the Roman empire where they travelled. How admirably does God determine even the place of our birth, and the bounds of our habita- tion! When under the influence of the grace of Christ, every thing is turned to a man’s advantage. The man whom he calls to his work he will take care to endue with every necessary qualification. And is it too much to say that God never did call a man to preach the Gospel whom he did not qualify in such a manner that both the workman and the work should appear to be of God? Some hayé said that ignorance is the mother of de- votion. Devotion and religion are both seandalized by the saying. Enlightened piety has ever been the most sincere, steady, and active. God makes those wise who turn unto him; and by experimental religion all the powers of the mind are greatly improved. Every genuine minister of Christ has an enlightened heart ; and, to this, it is his duty to add a well-cultivated mind. Ex quovis ligno Mercurius non fit: A blockhead never did, and never can, make a minister. CHAPTER V. The hypocrisy of Ananias and his wife Sapphira, and their awful death, 1-11. miracles, and the Church of God is increased, 12-16. The apostles work many The high priest and the Sadducees, being incen- sed against the apostles, seize and put them in prison, 17, 18. The angel of God delivers them, and com- mands them to go to the temple, and proclaim the Gospel, 19, 20. council together in the morning, sends to the prison to have the apostles brought before him, 21. The high priest, having gathered the The officers return, and report that they found the prison shut, and the watch set, but that the men had got out, 22, 23. 24, 25. A messenger arrives in the meanwhile, and says that the apostles are preaching in the temple, The captain and officers go and bring them before the council, who expostulate with them, 26—- 28. The apostles defend themselves, and charge the council with the murder of Christ; and assert his resurrection from the dead and ascension to the right hand of God, 29-32. 714 The council are confounded, 1 ——_—_aA&&e The hypocrisy of Ananias and purpose to slay the aposiles, 33. CHAP. V. Gamaliel gives them seasonable and prudent advice, 34-39. and has wife Sapphira The council agree to it, but, before they discharge the apostles, beat them, and command them not to teach in the name of Jesus, 40. 41, 42. A.M, cir. 4034. UT a certain man named Ana- A. D. cir. 30. 2 ᾿ 4 . Ν 1 ‘An. Olymp. nias, with Sapphira his wife, cir. CCII. 2. 5 —_—_—— sold a possession, 2 And kept back part of the price, his wife also being privy fo it, *and brought a certain part, and laid 1: at the apostles’ feet. 3 > But Peter said, Ananias, why hath ° Sa- tan filled thine heart “ to 116 to the Holy Ghost, and to keep back part of the price of the land ? 4 Whiles it remained, was it not thine own ? ἃ Chap. iv. 37.——” Num. xxx. 2; Deut. xxiii. 21; Eccles. v. 4. © Luke xxii. 3. NOTES ON CHAP. V. Verse 1. But a certain man named Ananias] Of these unhappy people we have no farther account than what is recorded here. In reference to birth, con- nections, &c., their names are written in the dust. The import of his name, 733M chananiyah, the grace or mercy of the Lord, agrees very ill with his conduct. Verse 2. Kept back part of the price] Ananias and Sapphira were evidently persons who professed faith in Christ with the rest of the disciples. While all were making sacrifices for the present necessity, they came forward among the rest, pretending to bring all the money they had got for a possession, κτῆμα, (of what kind we know not,) which they had sold. A part of this price, however, they kept back, not being willing to trust entirely to the bounty of Providence, as the others did; thinking probably, that, as the whole was their own, they had a right to do with it as they pleased. And so they had: they were under no necessity to sell their possession; but the act of selling it for the ostensible purpose of bringing it into the common stock, left them no farther control over it, nor property in it; and their pretence, that the snoney which they brought was the whole produce of the sale, was a direct lie in itself, and an attempt to deceive the Holy Spirit, under whose influence they pretended to act. ‘This constituted the iniguity of their sin. Verse 3. Why hath Satan filled thine heart] The verb =Anpoew, which we translate to fill, Kypke has showed by many examples to signify, to instigate, excite, impel, &c., and it was a common belief, as well among the heathens as among the Jews and Christians, that, when a man did evil, he was excited to it by the in- fluence and malice of an evi spirit. It is strange that, by the general consent of mankind, sin against God has been ever considered so perfectly unnatural, and so eyil in itself, that no man would commit it unless impelled to it by the agency of the devil. The words of St. Peter here prove that such an agency is not fictitious: if there had been no devil, as some wish and perhaps feel it their interest to believe, or if this devil had no influence on the souls of men, Peter, 1 They depart rejoicing in their persecution, and continue to preach Jesus Christ, and after it was sold, was it not Aj M. oie 0M. in thine own power? why hast An. Olymp. ᾿ 5 δ = δ cir. CCIL. 2. thou conceived this thing in ——~— thine heart ? thou hast not lied unto men, but unto God. , 5 And Ananias hearing these words “ fell down, and gave up the ghost: and great fear came on all them that heard these things. 6 And the young men arose, f wound him up, and carried him out, and buried him. 4Or, to deceive, verse 9. Verse 10, 1]. f John xix. 40. under the agency of the Holy Spirit, would not have expressed himself in this way ; for, if the thing were not so, it would have been the most direct means to lead the disciples to form false opinions, or to confirm them in old and absurd prejudices. To lie to the Holy Ghost] Yevoacbar τὸ Tvevpa τὸ Ἅγιον, To deceive the Holy Spirit. Tvery lie is told with the intention to deceive ; and they wished to de- ceive the apostles, and, in effect, that Holy Spirit under whose influence they professed to act. Lying against the Holy Ghost is in the next verse said to be lying against God; therefore the Holy Ghost is GOD. To keep back part of the price] Νοσφισασθαι απὸ της Tyne. The verb νοσόιζειν, νοσφιζεσθαι, is used by the Greek writers to signify purloining part of the public money, peculation. The word is used here with great propriety, as the money for which the estate was sold was pudlic property; as it was for this purpose alone that the sale was made. Verse 4. Whiles it remained, was it not thine own?] See the note on ver. 2, and see that also on chap. 11. 44. Verse 5. Fell down, and gave up the ghost] Πεσὼν εξεψυξε, Falling down, he expired, breathed his last : “Gave up the ghost” is a very improper translation here. See the notes on Gen. xxv. 8, and on Matt. xxvii. 50. Two things may be remarked here: 1. That the sin of this person was of no ordinary magni- tude, else God would not have visited it with so signal a punishment. 2. That Peter must have had the power to discern the state of the heart, else he had not known the perfidy of Ananias. This power, commonly called the discernment of spirits, the apos- tles had as a particular gift, not probably always, but at select times, when God saw it necessary for the good of his Church. Verse 6. The young men arose] Some of the stout young men belonging to the disciples then present, who were the fittest to undertake a work of this kind which required considerable bodily exertion. Buried him.] This was on the same day in which he died. It was a clear case that he was dead, and 715 Anamas and Sapphira A.M. cir. 4034. 7. And it was about the space A. D. cir. 30. 4 An. Olymp. of three hours after, when his cir. CCIL. 2. : Σ .-. νυυᾷίο, not knowing what was done, came in. 8 And Peter answered unto her, Tell me whether ye sold the land for somuch? And she said, Yea, for so much. 9 Then Peter said unto her, How is it that ye have agreed together 5 to tempt the Spirit of the Lord ? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 10 * Then fell she down straightway at his feet, and yielded up the ghost: and the young &Ver. 3; Matt. iv. 7——» Ver. 5.—— Ver. 5; chap. ii. 43; xix. 17.——* Chap. ii. 43; xiv.3; xix. 11; Rom.xv.19; 2 Cor. dead by a judgment of God that would not be revoked. As therefore it was no case of suspended animation, there was no reason to delay the burial. Verse 9. To tempt the Spirit of the Lord?] So the Holy Ghost, God, and the Spirit of the Lord, are the same person. Verse 10. Yielded up the ghost] See ver. 5. It was not by Peter’s words, nor through Peter’s prayers, nor through shame, nor through remorse, that this guilty pair died, but by an immediate judgment of God. The question of the salvation of Ananias and Sapphira has not been a little agitated ; and most seem inclined to hope that, though their sin was punished by this awful display of the Divine judgment, mercy was ex- tended te their souls. For my own part, I think their sin was what the apostle, 1 John v. 16, calls a sin unto death; a sin which must be punished with tem- poral death, or the death of the body, while merey was extended to the soul. It was right in this infant state of the Church to show God’s displeasure against deceit, fraud, and hypocrisy: had this guilty pair been permitted to live after they had done this evil, this long-suffering would have been infallibly abused by others; and, instead of leading them who had sinned to repentance, might have led them to hardness of hearl, by causing them to presume on the mercy of God. That hypocrisy may be afraid to show her face, God makes these two an example of his justice ; but, because they had not the ordinary respite, we may presume that God extended mercy to them, though cut off almost in the act of sin. Their case, however, cannot become a precedent, allowing them to have received mercy; because those who have seen in this case the severity of God must expect much sorer punishment, if, with such an example be- fore their eyes, they should presume on the mercy of their Maker : this would be doing evil that gopd might come, and the perdition of such would be just. Verse 11. Great fear came upon all the Church} This judgmenc answered the end for which it was in- flicted; a deeply religious fear occupied every mind, and hypocrisy and deception were banished from this holy assembly. On the word Church, see the obser- 716 THE ACTS. are struck dead men came in, and found her dead, 4:M. cir. 4°34 5 2. ALND. ΟἿ ΙΝ and, carrying her forth, buried An. Olymp. her by her husband. WPS COlem 11 ‘And great fear came upon all the Church, and upon as many as heard these things. 12 Ἵ And * by the hands of the apostles were many signs and wonders wrought among the people; (1 and they were all with one ac- cord in Solomon’s porch. 13 And ™ of the rest durst no man join him self to them : ἃ but the people magnified them 14 And believers were the more added to the Lord, multitudes both of men and women.) xii. 12; Heb. ii. 4. 1 Chap. iii. 11; iv. 32.— John ix. 22; xii. 42; xix. 38. Ἵ i «Chap. 11. 47; iv. 21. vations at the end of Matt. xvi. It has been properly observed that we have in this place a native specimen of a New Testament Church: 1. Called by the Gospel; 2. grafted into Christ by baptism; 3. animated by love; 4. united by all kinds of fellowship; 5. and disciplined by the exemplary punishment of hypocrites. See Dodd. Verse 12. By the hands of the apostles} This verse should be read with the 15th, to which it preperly belongs. Solomon’s porch.| See the note on John x. 23. Verse 13. And of the rest, durst no man join him- self to them] Who were these called the rest, Tov λοιπωνῖ Dr. Lightfoot thinks the 120 are intended, of which he supposes Ananias to have been one; who, all seeing such wonders wrought by the apostles, were afraid to associate themselves with them in any way of equality, as they saw that God put peculiar honour upon them. Calmet more rationally observes, that the Jewish nation was then divided into many differ- ent sects, who entertained widely different opinions on various articles. The apostles adopted none of these jarring sentiments, and none of the different sects dared to join themselves to them; neither Pharisees, Sadducees, nor Herodians, as such, were found in this simple, holy Church. The people felt the force and power of the apostles’ doctrine, and magnified them, no more attending to the teaching of the others: the apostles taught them as men having authority, and not as the scribes and Pharisees. This irritated the high priest and his Sadducean council, and led them to adopt the measures mentioned below, ver. 17. Verse 14. And believers were the more added to the Lord] Believers: 1. Those who credited the Divine mission of Christ. 2. That he was the Messiah. 3. That he died for their sins. 4. That he rose again. 5. That he ascended into heaven. down the gift of the Holy Spirit. 7. That he ever appeared in the presence of God for them. 8. That it was he who gives repentance and remission of sins. And, 9. He by whom the world is to be judged. These were simple articles, of the truth of which they had the fullest evidence. 1 6. That he sent ~ Great and striking miracles CHAP. V. are wrought by the apostles 4 sick folks, and them which were Mg ae vexed with unclean spirits: and Δα. Olymp. cir. CCIL. 2. they were healed every one. 17 § ‘Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with * indigna- tion. wi lee Insomuch that they brought An. Olymp. forth the sick ° into the streets, δἰ COM? and laid them on beds and couches, P that at the least the shadow of Peter passing by might overshadow some of them. 16 There came also a multitude owt of the cities round about unto Jerusalem, bringing 4 Mark xvi. 17,18; John xiv.12. © Or, in every street. P Matt. ix. 21; xiv. 36; chap. xix. 12. τ Ch. iv. 1,2, 6.—— Or, envy. Now, before this conclusion can be valid, it must be proved: 1. That the shadow of Peter did actually cure the sick; 2. That this was a virtue common to all the apostles; 3. That all eminent saints possess the same virtue; 4. That the Jones, &e., of the dead, possess the same virtue with the shadow of the living; 5. That those whom they term saints were actually such ; 6. That miracles of healing have been wrought by their relics ; 7. That touching these relics as neces- sarily produces the miraculous healing as they suppose the shadow of Peter to have done. I think there is not sufficient evidence here that Peter’s shadow healed any one, though the people thought it could ; but, al- lowing that it did, no evidence can be drawn from this that any virtue is resident in the relics of reputed or real saints, by which miraculous influence may be con- veyed. It was only in rare cases that God enabled even an apostle to work a miracle. After the words, might overshadow some of them, the Vulgate adds, et liberarentur ab infirmitatibus suis ; a Greek MS. (E) has nearly the same words, καὶ ῥυσ- Saow απο πασῆς ἀσθενείας ἧς evyov, and that they might be freed from all the infirmities which they had: afew other MSS. agree in the main with this reading. Verse 16. Sick folks, and them which were vexed with unclean spirits] Here it is evident that sick peo- ple are distinguished from those who were vexed with unclean spirits ; and therefore they were not one and the same thing. The same distinction is made Matt. iv. 24; x. 1; Marki. 32, 34; xvi. 17,18; and Luke iv. 40, 41, and vii. 21. Verse 17. The high priest—and—the sect of the Sadducees| Alpecic των Σαδδουκαίων, The heresy of the Sadducees. In this place, as well as in several others, the word aipecic, heresy, has no evil meaning in itself; it is a word of distinction, and may receive either a good or bad colouring from the persons or opinions de- signated by it. It signifies a sect or party, whether good or bad, distinguished from any other sect. Alpectc, heresy, comes from aipew, I choose, and was anciently applied to the different sects of the heathen philoso- phers, the members of each sect having chosen their own in preference to all the others. It has been ap- plied among ecclesiastical writers in the same way— when a man chooses one party of Christians, in prefer- ence to others, to be his companions in the way of salvation; and he chooses them and their creed and Christian discipline, because he believes the whole to be more consistent with the oracles of God than any of the rest. The Church of Rome has thought proper to attach a very Jad meaning to this innocent word, ean do so much, how much more may his Jones, or | and then apply it to all those who ean neither credit any thing that was in contact with his person, perform!” | her ¢ransubstantiation, depend on her purgatory, nor 1 717 Verse 15. Insomuch that they brought forth the sick] This verse is a continuation of the subject begun in the 12th. The following is the order in which all these verses should be read, from the 11th to the 15th. Verse 11. And great fear came upon all the Church, and upon as many as heard these things. Verse 13. And of the rest durst no man join him- self to them; but the people magnified them : Verse 14. And believers were the more added to the Lord, both men and women. Verse 12. (last clause.) And they were all with one accord in Solomon’s porch. Verse 12. (first clause.) And by the hands of the apostles were many signs and wonders wrought among the people ; Verse 15. Insomuch that they brought forth the sick into the streets, and laid ‘hem on beds and couches, &e., &e. How these different verses, and clauses of verses, got so intermingled and confounded as they are now in our common text, I cannot tell; but the above will appear at once to be the natural order in which they should be placed. That—the shadow of Peter passing by| 1 cannot see all the miraculous influence here that others pro- fess to see. The people who had seen the miracles wrought by the apostles pressed with their sick to share the healing benefit: as there must have been many diseased people, it is not likely that the apostles, who generally addressed such persons, prayed and used imposition of hands, could reach all those that were brought to them, as fast as the solicitude of their friends could wish. As, therefore, they could not get Peter or the other apostles, personally, to all their sick, they thought if they placed them on that side of the way where the shadow was projected, (the sun proba- bly now declining, and consequently the shadow length- ening,) they should be healed by the shadow of the man passing over them, in whose person such miraculous powers were lodged. But it does not appear that the persons who thus thought and acted were of the num- ber of those converts already made to the faith of Christ ; nor does it appear that any person was healed in this way. The sacred penman simply relates the impression made on the people’s minds; and how they acted in consequence of this impression. A popish writer, assuming that the shadow of Peter actually cured all on which it was projected, argues from this precarious principle in favour of the wonderful efficacy of relics! For, says he, “if the shadow of a saint The apostles ure imprisoned, A. M. cir. 4034. A. D. cir. 30. An. Olymp. cir. CCIL. 2. 18 t And laid their hands on the apostles, and put them in the common prison. 19 But “the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20 Go, stand and speak in the temple to the people Yall the words of this life. 21 And when they heard that, they entered into the temple early in the morning, and taught. ~ But the high priest came, and they ΤῊΕ PAWS. and released by an angel that were with him, and called 4M, cir. 4034. the council together, and all An. Olymp— the senate of the children of τ’ Israel, and sent to the prison to have them brought. 22 But when the officers came, and found them not in the prison, they returned, and told, 23 Saying, The prison truly found we shut with ail safety, and the keepers standing with- out before the doors : but when we had opened, we found no man within. tLuke xxi. 12.——" Chap. xii. 7; xvi. 26. worship her relics. A heretic, in her acceptation, is one who is not a papist, and, because not a papist, ut- terly owt of the way and out of the possibility of being saved. These persons should recollect that, by a then persecuting brother, St. Paul, all the apostles, and the whole Church of Christ, were termed Ναζωραίων aipecic, the heresy of the Nazarenes, chap. xxiv. 5; and it was afler the way ‘which the persecuting Jews called heresy that St. Paul and the rest of the apostles wor- shipped the God of their fathers, ib. ver. 14; and it was according to the strictest HERESY in the Jewish Church, ἀκριβεστάτην aipecw, that St. Paul lived before his conversion, chap. xxvi. 5; and we find, from chap. XXvili. 22, that the whole Church of Christ was term- ed this heresy, ταυτης aipecewc, and this by persons who intended no reproach, but wished simply to dis- unguish the Christians from scribes, Pharisees, Sad- ducees, ὅθ. Heresy therefore, in its first acceptation, signifies simply a choice: afterwards it was applied to designate all those persons who made the same choice ; and hence the word sect and it became synonymous : in process of time it was applied to those professing Christianity who made, in some cases, a different choice as to some article of faith, or form of worship, from those which had obtained in that part of the Church with which they had been before connected. The majority, from whom they became thus separated, spoke evil of them, and treated them ill, because they presumed to choose for themselves on the foundation of the Holy Scriptures ; and because they would take nothing for the truth of God that was not accredited from heaven. Thus, when the people now called Protestants, began to examine their creed according to the Holy Scriptures, and, in consequence of this ex- amination, left out awricular confession, indulgences, the priests’ power to forgive sins, adoration of saints, an- gels, and relics, purgatory, and the doctrine of tran- substantiation, because they could not find them in the word of God, the papists called them heretzcs, by which they meant, in opposition to the meaning of the word, persons holding damnable errors; and, as such, they persecuted, διέ, and destroyed them wherever they had power. Now be it known to these persecutors, that the Protestants still choose to reject opinions and practices which they know to be unscriptural, absurd, and superstitious ; and which they have a thousand times demonstrated to be such: and, on this ground, may they still be Heretics! 718 ‘to prevent them from preaching the Gospel. v John vi. 68; xvii. 3; 1 John v. 11.—¥* Chap. iv. 5, 6. Were filled with indignation.] Zndov, With zeal. Ζηλος, from few, to be hot, and Aa or λίαν, very much, signifies a vehement affection or disposition of the mind, which, according to its object, is either good or bad, laudable or blamable. Its meaning in this place is easily discerned; and not improperly translated zn- dignation, in our version. We need not be surprised that the Sadducees were filled with indignation, be- cause the apostles proclaimed the resurrection of Christ, and, through that, the general resurrection, which was diametrically opposed to their doctrine; for they de- nied the possibility of a resurrection, and believed not in the being of either angel or spirit; nor did they al- low of the existence of a spiritual world. See on chap. iv. 2. Verse 18. Put them in the common prison.] It be- ing too late in the evening to bring them to a hearing. To this verse the Codex Beze adds, καὶ επορευθὴ εἰς ἕκαστος εἰς τα ἰδια, And each of them went to his own house. Verse 19. But the angel of the Lord—opened the prison doors] This was done: 1. To increase the con- fidence of the apostles, by showing them that they were under the continual care of God; and, 2. To show the Jewish rulers that they were fighting against Him while persecuting his followers, and attempting This was another warning graciously given them by a good and merciful God, that they might repent, and so escape the coming wrath. Verse 20. All the words of this life.| All the doe trines of life eternal, founded on the word, death, and resurrection of Christ Jesus. This is another pen phrasis for Gospel. Go to the temple—the most pub lie place, and speak to the people—who come there t¢ worship according to the law, the words of this life— the whole doctrine of salvation from sin and death, and show that the law is fulfilled in the sacrifice of Jesus, and that, by his resurrection, he has brought life and immortality to light. Verse 21. Called the council together] Συνεδριον͵ The sanhedrin, all the senate; τὴν γερουσίαν, the elders, or what we would eall the aldermen. How these differed from the πρεσβυτεριον, presbytery, if they did differ, is not now known. Verse 23. The prison truly found we shut] All the doors were properly bolted, and the keepers at their post; but when we had opened, for it appears they 1 eae The apostles are brought be, ore A.M cir. 4034 24 Now when the high priest Aas ri 30. i Gimp. and * the captain of the temple ἐς δαὶ and the chief priests heard these things, = doubted of them whereunto this would grow. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. 26 Then went the captain with the officers, and brought them without violence : ¥ for they feared the people, lest they should have been stoned. 27 And when they had brought them, they set them before the council: and the high priest asked them, x Luke xxii. 4; ch. iv. 1. y Matt. xxi. 26. * Chap. iv. 18. «Chap. 11.23, 36; 111. 15; vii, 52.—> Matt. xxili.35; xxvii.25. © Chap. iv. 19—4 Chap. iii. 13, 15; xxii. 14. © Chap. x. 39; were alone in possession of the keys; how much must this have increased their astonishment when they found that the doors were not broken open, the guards pro- perly posted, and every thing as they left it, for they themselves had put the apostles in prison; but, when they had opened, there was no man within! Verse 24. They doubled of them whereunto this would grow.] They did not know what to think of the apostles, whether they had saved themselves by magic, or whether they were delivered by a real miracle ; and they were at a loss to tell what the issue of these things would be. Verse 25. Then came one and told them] While they were in the perplexity mentioned above, a mes- senger surprised them with the information that the very men whom they had imprisoned the preceding uight were standing in the temple and teaching the people ! Verse 26. Brought them without violence] On receiving the information mentioned above, proper offi- cers were sent to seize and bring them before the coun- cil. The officers, on reaching the temple, found the multitude gladly receiving the doctrine of the apos- tles, and so intent on hearing all the words of this life that they were afraid to show any hostility to the apos- tles, lest the people should stone them: we may there- fore conclude that the officers entreated them to accompany them to the council; and that they felt it their duty to obey every ordinance of man for the Lord’s sake, and so cheerfully went with them, trust- ing in the Lord their God. Verse 28. Did not we straitly command you] Ov παραγγελιᾳ παρηγγείλαμεν, With commanding did we not command you ; a Hebraism—another proof of the accuracy and fidelity of St. Luke, who seems always to give every man’s speech as he delivered it; not the suistance, but the very words. See chap. iv. 17. Not teach in this name?| That is, of JESUS as the Christ or Messiah. His saving name, and the doctrines connected with it, were the only theme and substance of their discourses. 1 CHAP. V. the council and examined . M. cir. 403 28 Saying, * Did not we straitly 4-,¥ cr 4054 command you that ye should not i a ΠΝ εἶτ. teach in this name? and, behold, ye have filled Jerusalem with your doctrine “and intend to bring this man’s ἢ blood upon us. 29 Ἵ Then Peter and the other apostles answered and said, ° We ought to obey God rather than men. 30 * The God of our fathers raised up Jesus, whom ye slew and ° hanged on a tree. 31 ‘Him hath God exalted with his right hand to be £a Prince and "a Saviour, ' for to give repentance to Israel, and forgiveness of sins. xiii. 29; Gal. iii. 13; 1 Pet. ii. 24 f Chap. ii. 33, 36; Phil. ii. 9; Hebrew i ii. 10; xii. 2. s Chapter iii. 15,——h Matt. i. 21. iLuke xxiv. 47; chap. 111. 26; xiii. 38; Eph. i. 7; Col. i. 14. Intend to bring this man’s blood upon us.) You speak in such a way of him to the people as to per- suade them that we have crucified an innocent man; and that we must on that account fall victims to the Divine vengeance, or to the fury of the people, whom, by your teaching, you are exciting to sedition against us, Verse 29. We ought to obey God rather than men.] The same answer they gave before, chap. iv. 19, founded on the same reason, which still stood good. We have received our commission from GOD; we dare not lay it down at the desire or command of men. See the note on chap. iv. 19. Verse 30. The God of our fathers raised up Je- sus] It was well to introduce this, that the council might at once see that they preached no strange Gad ; and that he who so highly honoured the patriarchs, Moses, and the prophets, had yet more highly honour- ed Jesus Christ in raising him from the dead and seat- ing him at his right hand, and proclaiming him as the only giver of salvation and the repentance which leads to it. Whom ye slew] They charge them again with the murder of Christ, as they had done before, chap. iv. 10—12, where see the notes. Verse 31. Himhath God exalted with his right hand] By a supereminent display of his almighty power, for so the right hand of God often means ; he has raised him Eins the dead, and raised his human nature to the throne of his glory. Instead of defig, the right hand, the Codex Beze has dofy, to glory. A Prince] The leader or director in the way See the notes on chap. iii. 15 and 19. And a Saviour] Σωτηρα, A deliverer or preserver. The word σωτὴρ comes from cuw to save, deliver, pre- serve, escape from death ox danger, bring into a state of security or safety. Jesus and Saviour are nearly of the same import. See the note on John i. 17. He alone delivers from sin, death, and hell: by him alone we escape from the snares and dangers to which we are exposed; and it is by and in him, and in connection with him, that we are preserved blameless and harm 719 Gamaliel’s prudent Aen ee And we are his witnesses . . Cir. . Ξ . An. Olymp. of these things; and so 15 also Eee she Holy Ghost, 'whom God hath given to them that obey him. 33 Ἵ ™ When they heard that, they were cut to the heart, and took counsel to slay them. 34 Then stood there up one in the council, a Pharisee, named ® Gamaliel, a doctor of the law, had in reputation among all the people, THE ACTS. advice to the council. A. M. cir? 4034. A. D. cir. 30. An. Olymp. cir. CCII. 2. and commanded to put the apos- tles forth a little space ; 35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 36 For before these days rose up Theu das, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, k John xv. 26, 27.——! Chap. ii. 4; x. 44. less, and made the sons of God without rebuke. He alone can save the soul from sin, and preserve it in that state of salvation. To give repentance] See this explained, Matt. iii. 2. Forgiveness of sins.) Ageow των ἁμαρτιων, The taking away of sins. This is not to be restrained to the mere act of justification ; it implies the removal of sin, whether its power, guilt, or impurity be consider- ed. Through Jesus we have the destruction of the power, the pardon of the guilt, and the cleansing from the pollution, of sin. And was Jesus Christ exalted a Prince and a Saviour to give repentance and remis- sion of sins to Ιββάει, ‘Then none need despair. If such as were now before the apostles could be saved, then the salvation of the very worst of transgressors, of any or all on this side perdition, is gloriously pos- sible. Yes, for he tasted death for every man ; and he prayed for his murderers, compared to some of whom Jupas himself was a saint. The two words in Italics, in this text, to be, are im- pertinently introduced ; it reads much better without them. Verse 32. We are his witnesses] The word avrov, his, is omitted by AD, and several others of good note ; the Syriac, all the Arabic, Asthiopic, and Vulgate. It does not seem to be necessary. Of these things] Tov ῥηματὼν τουτων, Of these transactions: i. e. of Christ’s life and miracles, and of your murderous proceedings against him. And so is also the Holy Ghost| In the gift of tongues lately communicated; and by his power and influence on our souls, by which we are enabled to give irresistible witness of our Lord’s resurrection. To them that obey him.| We obey Gop, not you ; and therefore God gives us this Spirit, which is in us a fountain of light, life, love, and power. The Spirit of God is given to the obedient: in proportion as a man who has received the first influences of it (for without this he cannot move in the spiritual life) is obedient to those influences, in the same proportion the gifts and graces, the light, life, and power, of the Holy Spirit, are increased in his soul. Verse 33. They were cut to the heart] Avexpiovto, Literally, they were sawn through, from δια through, and πρίω, to saw. They were stung to the heart, not with compunction nor remorse, but with spite, malice, and revenge: for, having the murder of Christ thus brought home to their consciences, in the first feelings of their malice and revenge, they thought of destroying the persons who had witnessed their nefarious conduct. 720 m Chap. ii, 37; vii. 54. Ὁ Chap. xxii. 3. Verse 34. A Pharisee, named Gamaliel, a doctor of the law] “ This,” says Dr. Lightfoot, “was Rabban Gamaliel the first; commonly, by way of distinction, called Rabban Gamaliel the elder. He was president of the council after the death of his own father, Rad- ban Simeon, who was the son of Hillel. He was St. Paul’s master, and the 35th receiver of the traditions, and on this account might not be improperly termed νομοδιδασκαλος, a doctor of the law, because he was one that kept and handed down the Cadala received from Mount Sinai. He died eighteen years before the destruction of Jerusalem, his son Simeon succeeding him in the chair, who perished in the ruins of the city.” Though probably no favourer of Christianity, yet, fora Pharisee, he seems to have possessed a more liberal mind than most of his brethren; the following advice was at once humane, sensible, candid, and enlightened. Verse 35. What ye intend todo] Τὶ μελλετε πράσσειν, What ye are about to do: they had already intended to destroy them ; and they were now about to do it. Verse 36. Rose up Theudas] Josephus, Ant. lib. xx. cap. 4, sect. 1, mentions one named Theudas who was the author of an insurrection; about whom there has been much controversy whether he were the per- son spoken of here by Gamaliel. Every circumstance, as related by Josephus, agrees well enough with what is referred to here, except the chronology; for the Theudas mentioned by Josephus made his insurrection when Fadus was governor of Judea; which was at least ten years after the time in which the apostles were brought before this council. Much labour has been thrown away in unsuccessful attempts to recon- cile the Azstorian and the evangelist, when it is very probable they speak of different transactions. Bp Pearce thinks “the whole difficulty will disappear if we follow the opinion of Abp. Usher, who imagined that Luke’s Theudas was the same with that Judas of whom Josephus gives this account, Ant. lib. xvii. cap. 12, sect. 5; and War, lib. ii. cap. 4, sect. 1: ‘that a little after the death of Herod the Great, he raised an insurrection in Galilee, and aimed at getting the sovereignty of Judea,’ and that he was defeated and put to death, as is implied in sect. 10, of the same chapter. That Theudas and Judas might be names for the same person, Bp. Pearce thinks probable from the consideration, that the same apostle who is called Judas in John xiv. 22, and Luke vi. 16, and called Jude in Jude 1, is, in Mark iii. 18, called Thaddeus ; and, in Matt. x. 3, is also called Lebdeus. This apostle having the names Judas and Thaddeus and 1 The council agree to A. M. cir. 4034. as ‘A. Ὁ. cir. 30. many as °obeyed him, An. Olymp. were scattered, and brought to cir. CCII. 2. ΒΞ uonpat: 37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished ; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Refrain from these men, and let them alone: Ρ for if this © Or, believed. ——P? Prov. xxi. 30; Isa. viii. 10; Matt. xv. 13. 4 Luke xxi. 15; 1 Cor. i. 25. CHAP VY. the advice of Gamalel. A. M. cir. 4034. A. D. cir. 30. An. Olymp. cir. CCIL. 2. counsel or this work be of men, it will come to nought: 39 But if it be of God, ye cannot overthrow it; lest haply ye be found even ‘to fight against God. 40 And to him they agreed: and when they had ‘called the apostles, ‘and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. Chap. vil. 51; ix. 5; xxiii. 9.——+*Chap. iv. 18 —+ Matt. x. 17; xxiii. 34; Mark xiii. 9. Lebbeus given to him, two of these must have been the same; because no Jew had more than two names, unless when a patronymic name was given to him, as when Joseph surnamed Justus was called Barsabas, i. 6. the son of Saba. It is no unreasonable thing to suppose that Thaddeus and Theudas are the same name ; and that therefore the person called Theudas in Luke is probably the same whom Josephus, in the places above quoted, calls Judas.” Dr Lightfoot thinks that “Josephus has made a slip in his chronology ;” and rather concludes that the Theudas mentioned in the Ant. lib. xx. cap. 4, sect. 1, is the person referred to in the text. I confess the matter does not appear to me of so much conse- quence ; it is mentioned by Gamaliel in a careless way, and St. Luke, as we have already seen, serupu- lously gives the words of every speaker. The story was no doubt well known, and there were no doubts formed on it by the Jewish council. We see plainly the end for which it was produced; and we see that it answered this end most amply ; and certainly we have no farther concern with Gamaliel or his story. Boasting himself to be somebody] Acyov εἰναι twa éavrov, Saying that he was a great personage, i. 6.» according to the supposition of Bp. Pearce, setting himself up to be king of the Jews: see the preceding note. After éavrov, himself, μεγαν, great one, is added py several very respectable MSS. and versions. Verse 37. Judas of Galilee] Concerning Judas of Galilee, Rabbi Abraham, in Jucasin, fol. 139, writes thus: “In this time there were three sects: for, be- sides the Pharisees and Sadducees, Judas of Galilee began another sect, which was called Essenes. They caused the Jews to rebel against the Romans, by as- serting that they should not obey strangers; nor call any one Lord (or Governor) but the holy blessed God above.” Rabbi Abraham makes a mistake here: the Essenes existed long before the days of Judas of Ga- lilee ; but it is very possible that he might have been one of that sect. made by Judas of Galilee, Ant. lib. xvii. cap. 1, and says it was when Cyrenius was governor of Syria: see the note on Luke ii. 2. Bp. Pearce supposes that there were two azoypada:, taxalions or enrolments ; and thatthe one mentioned here took place ten years after that mentioned in Luke ii. He observes also, in conformity with the note on the preceding verse, that the Judas mentioned here, was not only different Worx, 1. ( 46 ) Josephus mentions the insurrection | from that Judas or Theudas spoken of before, but that his pretence for rebellion was different; the former wished to have the empire of Judea; the latter only maintained that it was base and sinful to obey a hea- then governor. Verse 38. Refrain from these men] Do not molest them, leave them to God; for if this counsel and work be of man it will come to nought, like the rebel- lion of Theudas, and that of Judas of Galilee: for whatever pretends to be done in the name of God, but is not of him, will have his curse and not his blessing. He whose name is prostituted by it will vindicate his injured honour, and avenge himself. Verse 39. But if it be of God, ye cannot overthrow 2t} Because his counsel cannot fail; and his work cannot be counteracted. If he be determined that this doctrine shall prevail, it is vain for us to attempt to suppress it. Les: haply ye be found—to fight against God. Μηποτε καὶ ϑεομαχοι εὑρεθητε. Some have thought that they saw a parallel to these words in the speech of Diomede, when, seeing Mars, associated with Hector, oppose the Grecians, he judged farther oppo- tion vain, and desired his troops to retire from the battle. Two & ater παρα εἷς ye θεων, ὃς Aovyov apuvver Kaz νυν ol παρα κεινος Apne, Gpotw avdpt eotkac. Αλλα προς Τρωας τετραμμενοι atev οπισσω Evxere, unde Θεοῖς μενεαίνεμεν dt μαχεσθαι. Tliad, lib. v. 603. Protected always by some power divine ; And Mars attends this moment at his side, In form aman. Ye therefore still retire, But facing still your foes: nor battle wage, However fierce, yet fruitless, with the gods. CowPer Verse 40. To him they agreed] That is, not to slay the apostles, nor to attempt any farther to imprison them ; but their malevolence could not be thus easily satisfied; and therefore they deat them—probably gave each of them thirty-nine stripes; and, having com- manded them not to speak in the name of Jesus, they let them go. It was of Jesus they were afraid: not of the apostles. They plainly saw that, if the doctrine of Christ was preached, it must prevail ; and, if it pre- vailed, they must come to nought. It was a wise say- ing of the popish bishops in the time of Queen Mary— 721 The Grecians murmur A M. cir. 4034. eos 41 “ And they departed from An. Olymp. the presence of the counsel, ἅ re- ΠΟΘ, ..- = joicing that they were counted worthy to suffer shame for his name. THE ACTS. against the Hebrews. Ἰ vj A.M. cir. 4034. 4 And daily vin the temple, ἈΝ οἷς 4%) and in every house, “they ceased ἀπ. Olymp. . CCIL 2. not to teach and preach Jesus Stree Christ. 4 Matt. v. 12; Rom. v. 3; 2 Cor. xii. 10; Phil. 1.29; Heb. x. 34; James 1. 2; 1 Pet. iv. 13, 16. ¥ Chap. ii. 46—w Ch. iv. 20, 29. If we do not put down this PRINTING, τέ will put us down. They laboured to put down the printing, but they could not; and, under God, the printing, by exposing the wickedness of their doctrine and prac- tices, and especially by multiplying copies of the New Testament, did most effectually put them down. Verse 41. Rejoicing that they were counted worthy, 4.1] The whole verse may be read thus: But they departed rejoicing from the presence of the sonhedrin, because they were deemed worthy to be dishonoured on account of THENAME. The word, αὐτου, his, is omitted by ABCD, several others; Erpen’s Syriac, and the Coptic. "THe Name, probably, by this time, distin- guished both the author of salvation and the sacred system of doctrine which the apostles preached. To rejoice in persecution, and triumph in the midst of pain, shame, disgrace, and various threatened deaths, is the privilege of the New Testament. Nothing of this kind, as far as [ can recollect, appears even in the choicest saints under the Old Testament dispen- sation. Some of them fretted and mourned, and sometimes even murmured; some merely possessed their souls in patience ; Christians exulted and tri- umphed in the God of their salvation. This is no mean proof of the additional light and evidence which the New Testament dispensation affords. Verse 42. Daily in the temple] That is, at the hours of morning and evening prayer ; for they felt it their duty to worship God in pudlic, and to help others to make a profitable use of the practice. Every man that professes Christianity should, in this respect also, copy their conduct : nor can any man be consi- dered to have any religion, let his sentiments be what they may, who does not attend on the public worship of his Maker. They ceased not to teach and preach Jesus.] Var from desisting, they became more zeulous, yea, inces- sant, in their work. They took advantage of the public assemblies in the temple, as well as of all pri- vate opportunities, to teach all the truths of their holy religion; and to preach, proclaim Jesus as the only Messiah, that he who was crucified rose from the dead, and was exalted a Prince and a Saviour at the right hand of God. How little must these men have regarded their lives, who in the midst of such danger could pursue a line of conduct which, to all human views, must terminate in their ruin. They loved their Master, they loved his work, they loved their thank- less countrymen, they loved their present wages— persecution and stripes, and hated nothing οἵ τ their own lives! These men were proper pers:ms :0 pe employed in converting the world. Preachers of the Gospel, look at those men, and learn at once your duty, your employment, and your interest. Live and preach like apostles, and God will crown your labours with similar success. CHAPTER VI. The Hellenistic Jews complain against the Hebrews, that their widows were neglected in the daily ministra- tion, 1. affairs of the Church, 2-6. To remedy the evil complained of, the apostles appoint seven deacons to superintend the temporal The progress of the word of God in Jerusalem, 7. Stephen, one of the deacons, becomes very eminent, and confounds various Jews of the synagogues of the Libertines, &c., 8— 10. council with an angelic countenance, 15. A.M. cir. 4035. α ‘a “Mio 48°. A ND in those days, * when the An. Olymp. number of the disciples was ir. CCIL. 3. ᾿ς ἢ μι: ee multiplied, there arose ἃ mur- muring of the ἢ Grecians against the Hebrews, They suborn false witnesses against him, to get him put to death, 11-14. He appears before the because their widows were ne- oan ee a. glected °in the daily ministra- An. Olymp. eir. CCIL 3. tion. _ Sea 2 Then the twelve called the multitude of aChap. 11. 41; iv. 4; v.14; ver. 7. >Chap. ix. 29; xi. 20. ¢ Chap. iv. 35. NOTES ON CHAP. VI. Verse 1. A murmuring of the Grecians against the Hebrews] Those who are here termed Grecians, Ἑλλήνισται, or Hellenists, were Jews who sojourned now at Jerusalem, but lived in countries where the Greek language was spoken, and probably in general knew no other. ‘They are distinguished here from those called Hebrews, by which we are to understand native Jews, who spoke what was then termed the Hebrew language, a sort of Chaldaio-Syriac. 722 It has been remarked that Greek words ending in στῆς imply inferiority. Ἕλληνες, Hellenes, was dis- tinguished from Ἑλληνισται : the former implies pure Greeks, native Greeks, who spoke the Greek tongue in its purity ; and the latter, Jews or others sojourning among the Greeks, but who spoke the Greek language according to the Hebrew idiom. Pythagoras divided his disciples into two classes; those who were capable of entering into the spiriz and mystery of his doctrine he called Πυθαγορειοι, Pythagoreans ; those who were 465 ) The apostles counsel the disciples A.M. cir. 4035. A. D cir 3. the An. Olymp. cir, CCL 3. disciples unto them, and said, “It is not reason that we should leave the word of God, and serve tables. 3 Wherefore, brethren, * look ye out among you seven men of honest report, full of the 1 Exod. xviii. 17. © Deut. i. 13; ch. i.21; xvi.2; 1 Tim. iii. 7. CHAP. VI. to choose seven deacons. “ A.M. cir. 4035 Holy Ghost and wisdom, whom We oe on: we may appoint over this An. Chee. . cir. a business. ew τ΄ 4 But we ‘will give ourselves continu ally to prayer, and to the ministry of the word. § Chap. ii. 42. of a different cast he termed Πυθάγορισται, Pythago- rists: the former were eminent and worthy of their master ; the latter only so so. The same distinction is made between those called Arrixoe and Arrixcorat, Aitics and Alticists, the pure and less pure Greeks, as between those called Ἕλληνες and Ἑλληνίσται, Hellenes and Hellenists, pure Greeks and Graecising Jews. See Jamblicus, De Vit. Pyth. cap. 18, and Schoeltgen on this place. The cause of the murmuring mentioned here seems to have been this: When all the disciples had put their property into a common stock, it was intended that out of it each should have his quantum of supply. The foreign or Hellenistic Jews began to be jealous, that their widows were neglected in the daily ministra- tion, that they either had not the proportion, or were not duly served; the Palestine Jews being partial to those of their own country. This shows that the com- munity of goods could never have been designed to become general. Indeed, it was no ordinance of God ; and, in any state of society, must be in general im- practicable. The apostles, hearing of this murmuring, came to the resolution mentioned below. Verse 2. Jt is not reason] Ovk ἀρεστον εστι, it is not pleasing, proper, or fitting, that we should leave the word of God, that we should give up ourselves, or confide to others, the doctrine of salvation which God has commanded us to preach unto the people. And serve tables.| Become providers of daily bread | for your widows and poor: others can do this, to whom our important office is not intrusted. Verse 3. Wherefore—look ye out among you seven | men] Choose persons in whom ye can all confide, who | will distribute the provisions impartially, and in due | time ; and let these persons be the objects of the choice | both of the Hebrews and Hellenists, that all cause of murmuring and discontent may be done away. Though seven was a sacred number among the Jews, yet there does not appear to be any mystery intended here. Probably the seven men were to take each his day of service ; and then there would be a superintendent for these widows, &c., for each day of the week. Of honest report] Μαρτυρουμενους, Persons to whose character there is authentic festmony, well known and accredited. Full of the Holy Ghost| Saved into the spirit of the Gospel dispensation ; and made partakers of that Holy Ghost by which the soul is sanctified, and endued with those graces which constitute the mind that was in Christ. And wisdom] Prudence, discretion, and economy ; for mere piety and uprightness could not be sufficient, where so many must be pleased, and where frugality, im- partiality, and liberality, must ever walk hand in hand. 1 Whom we may appoint] Instead of καταστήσωμεν we may appoint, καταστησομεν, we shall appoint, is the reading of ABCDE, and several others. It makes, however, very little difference in the sense. Verse 4. We will give ourselves continually to prayer] Προσκαρτερήσομεν, We will steadfastly and invariably attend, we will carefully keep our hearts to this work. The word is very emphatic. To prayer.—See this defined, Matt. vi. 5. Even apostles could not live without prayer; they had no independent graces; what they had could not be re- tained without an increase ; and for this increase they must make prayer and supplication, depending continu ally on their God. Ministry of the word.| Ataxovig τοῦ λογου, The dea conship of the word. The continual proclamation of the Gospel of their Lord; and, to make this effectual to the souls of the hearers, they must continue in prayer * a minister who does not pray much, studies in vain. The office of deacon, διάκονος, came to the Christian from the Jewish Church. Every synagogue had at least three deacons, which were called D°D30D parna- sim, from 0375 parnes, to feed, nourish, support, go- vern. The 0379 parnas, or deacon, was a sort of judge in the synagogue ; and, in each, doctrine and wisdom were required, that they might be able to discern and give right judgment in things both sacred and civil. The yn chazan, and wow shamash, were also a sort of deacons. The first was the priest’s depuly ; and the last was, in some cases, the deputy of this deputy, or the sub-deacon. In the New Testament the apos- tles are called deacons, 2 Cor. vi. 4; Eph. iii. 7; Col. i. 23: see also 2 Cor. xi. 15. Christ himself, the Shepherd and Bishop of souls, is called the deacon of the circumcision, λέγω de Χριστον ἴησουν διάκονον yeye- νησθαι περίιτομης, Rom. xv. 8. As the.word implies to minister or serve, it was variously applied, and pointed out all those who were employed in helping the bodies or souls of men; whether apostles, bishops, or those whom we call deacons. Some remark that there were two orders of deacons: 1. Ataxovot tne τραπέζης, dea- cons of the TABLE, whose business it was to take care of the alms collected in the Church, and distribute them among the poor, widows, ἅς. 2. Διάκονοι τοῦ λογου, deacons of the worp, whose business it was to preach, and variously instruct the people. It seems that after the persecution raised against the apostolic Church, in consequence of which they became dis- persed, the deaconship of tables ceased, as did also the community of goods; and Philip, who was one of these deacons, who at first served tables, betook him- self entirely to preaching of the word: see chap. viii. 4, &c. In the primitive Church, it is sufficiently evi- dent that the deacons gave the bread and wine in the 723 Seven deacons are chosen A.M. cir. 4035. - ἊΝ ΩΝ αι 5 Ἷ And the saying pleased An. Bian. the whole multitude; and they ir. CCI. 3. ἘΞ — chose Stephen, %a man full of faith and of the Holy Ghost, and » Philip, and Prochorus, and Nicanor, and Timon, THE ACTS. by the disciples. q A. Rie cir. 4035, . cr. 91: pee Olymp, cir. CCI. 3. and Parmenas, and i Nicolas, proselyte of Antioch: 6 Whom they set before the apostles : and * when they had prayed, ! they laid thezr hands on them. Ε Chapter xi. 24,——» Chapter vill. 5, 26; xxi. 8.—iRev. 11. 6, 15. ® Chap. 1. 24.——! Chap. viii. 17; ix. ts xiii. 3; 1 Tim. iv 14; Ve 22 5.2 Tim. 1. Eucharist to the believers in the Church, and carried it to those who were absent, Just. Mar. Apol. ii. p. 162; they also preached, and in some cases administered baptism. See Surcer on the words Acakovoc, Knpucca, and Βαπτίσμα. But it appears they did the two last by the special authority of the bishop. In the ancient Roman Church, and in the Romish Church, the num- ber of seven deacons, in imitation of those appointed by the apostles, was kept up; and in the council of Neocesarea it was decreed that this number should never be exceeded, even in the largest cities: vide Concil. Neocesar. Canon. xiv. Other Churches varied this number; and the Church of Constantinople had yot less than one hundred. Deacons were ordained by the bishops, by imposition of hands. ordained deacon till he was twenty-five years of age, and we find that it was lawf':! for them to have wives. See Suzcer under the word Acaxovoc, and see the note on Matt. xx. 26. In the Chureh of England, (the purest and nearest to the apostolical model in doctrine and discipline of all national Churches,) a deacon receives ordination by the imposition of the hands of a bishop, in consequence of which he can preach, assist in the sacrament of the Lord’s Supper, and in general perform any sacred of- fice, except consecrating the elements, and pronouncing the absolution. No person in this Church can be or- dained deacon till he be twenty-three years of age, unless by dispensation from the Abp. of Canterbury. There were deaconesses, both in the apostolic and pri- tmitive Church, who had principally the care of the women, and visited and ministered to them in those circumstances in which it would have been improper for a deacon to attend. They also assisted in preparing the female candidates for baptism. At present, the office for which the seven deacons were appointed is, in the Church of England, filled by the churchwardens and overseers of the poor ; in other Churches and religious societies, by elders, stewards, &c., chosen by the people, and appointed by the minister. Verse 5. Stephen, a man full of faith and of the Holy Ghost| A person every way properly fitted for his work; and thus qualified to be the first martyr of the Christian Church. Nicolas, a proselyte of Antioch] A heathen Greek, who had not only believed in the God of Israel, but had also received circumcision, and consequently was a proselyte of the covenant; for, had he been only a pioselyte of the gate, the Jews could not have asso- cjated with him. On the word proselyte, see the note on Exod. xii. 43. As this is the only proselyte men- tioned here, we may presume that all the rest were native Jews. From this Nicolas, it is supposed that 724 None was | the sect called Nicolaitans, mentioned Rev. ii. 6, 15, derived their origin. Dr. Lightfoot doubts this, and rather inclines to derive the name “ from 85)D)) nicola, let us eal together; those brutes encouraging each other to eat meats offered to idols, like those in Isa. xxii. 13, who said, Let us eat flesh and drink wine, &c.” Both Irenaeus and Epiphanius derive this sect from Nicolas the deacon. Clemens Alexandrinus gives this Nicolas a good character, even while he allows that the sect who taught the community of wives pretended to derive their origin from him. See on Rey. ii. 6. Verse 6. And when they had prayed | Instead of και, and, the Codex Beze@ reads οἵτινες, who, refer- ring the act of praying to the apostles, which removes a sort of ambiguity. The apostles prayed for these persons, that they might in every respect be qualified for their office, and be made successful in it. And, when they had done this, they laid thei hands upon them, and by this rite appointed them to their office. —So then, it plainly appears that the choice of the Church was not sufficient: nor did the Church think it sufficient ; but, as they knew their own members best, the apostles directed them, ver. 3, to choose those persons whom they deemed best qualified, according to the criterion laid down by the apostles themselves, that they should be of honest report, and full of the Holy Ghost and wisdom. Let us examine the process of this business: 1. There was an evident necessity that there should be more helpers in this blessed work 2. The apostles called the disciples together, that they might consider of this necessity and provide for it ver. 3. 3. They directed the disciples to choose out from among themselves such persons as they judged the most proper for the work. 4. They gave them the criterion by which their choice should be directed: not any man, not every man, not their nearest rela- tive, or bes! beloved friend ; but such as were of ho- nest report, whose public character was known to be unblemished ; and men who were full of the Holy Ghost, the influence of which would keep all right within, and direct their hearts into all truth; and men who were known to be men of prudence and economy, for not every good and pious man may be proper for such a work. 5. Seven persons being chosen by the disciples, according to this criterion, are presented to the apostles for their approbation and confirmation.— 6. The apostles, receiving them from the hands of the Church, consecrated them to God by prayer, implor- ing his blessing on them and their labour. 7. When this was done, they laid their hands upon them in the presence of the disciples, and thus appointed them to this sacred and important work ; for it is evident they did not get their commission merely to serve tables, but to proclaim, in connection with and under the di- 1 Stephen does wonders and νὸς 4035. 7 And ™the word of God in- An. Olymp. creased; and the number of the cir. CCL. 3. disciples multiplied in Jerusa- lem greatly ; and a great company *of the priests were obedient to the faith. 8 Ἵ And Stephen, ° full of faith and power, m Chap. xii. 24; xix. 20; Col. i. 6——* John xii. 42. rection of the apostles, the word of life. Let no man say that any of the things here enumerated was unne- cessary, and let no Church pretend or affect to do with- out them. 1. No preacher or minister should be pro- vided till there is a place for him to labour in, and necessity for his labour. 2. Let none be imposed upon the Church of Christ who is not of that Church, well known and fully approved by that branch of it with which he was connected. 3. Let none be sent to publish salvation from sin, and the necessity of a holy life, whose moral character cannot bear the strict- est scrutiny among his neighbours and acquaintance. 4. Let none, however moral, or well reported of, be sent to convert souls, who has not the most solid rea- son to believe that he is moved thereto by the Holy Ghost. 5. Let those who have the power to appoint see that the person be a man of wisdom, i. e. sound understanding—for a witling or a blockhead, however upright, will never make a Christian minister ; and that he be a man of prudence, knowing how to direct his own concerns, and those of the Church of God, with discretion. 6. Let no private person, nor number of private members in a Church, presume to authorize such a person, though in every way qualified to preach the Gospel; for even the one hundred and twenty pri- mitive disciples did not arrogate this to themselves. 7. Let the person be brought to those to whom God has given authority in the Church, and let them, after most solemnly invoking God, lay their hands upon him, according to the primitive and apostolic plan, and thus devote him to the work of the ministry. 8. Let such a one from that moment consider himself the property of God and his Church, and deyote all his time, talents, and powers, to convert sinners, and build up believers in their most holy faith. 9. And let the Church of God consider such a person as legitimately and divinely sent, and receive him as the ambassador of Christ. Verse 7. The word of God increased] By such preachers as the apostles and these deacons, no won- der the doctrine of God increased—became widely diffused and generally known; in consequence of which, the number of the disciples must be greatly multiplied: for God will ever bless his own word, when ministered by those whom he has qualified to proclaim it. A great company of the priests were obedient to the faith.| This was one of the greatest miracles wrought by the grace of Christ: that persons so in- to themselves at Jerusalem, in which they were ac tent on the destruction of Christ, his apostles, and his | doctrine, should at last espouse that doctrine, is asto- nishing; and that they who had withstood the evi- dence of the miracles of Christ should have yielded to the doctrine of his death and resurrection. is worthy 1 CHAP. VI. miracles among the people ; ; A. M. cir. 4035 did see pao and miracles “," D ci. oa among the people. An. Olymp. ; . CCI. 3. 9 Then there arose certain of ὦ the synagogue, which is called the synagogue of the ? Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and © Gal. v. 6.——P Chap. xxii. 28; xiii. 45; xvii. 18, of note. And from this we may learn that it is not by miracles that sinners are to be converted unto God, but by the preaching of Christ dying for their offences, and rising again for their justification. Instead of depewy, priests, a few MSS., and the Sy- riac, read Ἰουδαίων, Jews; for the copyists seem to be struck here with two difficulties: 1. That such persons as ¢hese priests could be converted. 2. That the word oyAoc, company, or multitude, could with propriety be applied to this class, which must have been inconsiderable in their numbers, when compared with the rest of the Jews. To preserve the ancient reading, which is undoubtedly genuine, some have al- tered the text by conjecture ; and, by putting a comma after οχλος, and a καὶ before τῶν ἱερεων, make the text read thus: And a great multitude, and some of the priests, were obedient to the faith. This conjecture is unnecessary, as there is no such difficulty here as to require so desperate an expedient, which is not re- commended by the evidence of a single MS. or ver- sion. 1. The grace of Christ Jesus can save even a murderous Jewish priest: his death is a grand atone- ment for all crimes and for the worst of sinners.— 2. In the twenty-four courses of priests, there was not a multitude merely, but multitudes: indeed the number of ecclesiastics at Jerusalem was enormous. A great company out of these might be converted, and yet multitudes be left behind. Verse 8. Stephen, full of faith and power] In- stead of πίςεως, faith, χαριτος, grace, is the reading of ABD, several others, the Syriac of Erpen, the Coptic, Armenian, Vulgate, and some of the fathers. This reading Griesbach has admitted into the text.— Some MSS. join both readings. Stephen was full of faith—gave unlimited credence to the promises of his Lord ; he was full of grace—receiving the fulfil- ment of those promises, he enjoyed much of the unc- tion of the Divine Spirit, and much of the favour of his God; and, in consequence, he was full of power, δυνάμεως, of the Divine energy by which he was ena- bled to work great wonders and miracles among the people. Verse 9. The synagogue—of the Libertines, &e.] That Jews and proselytes from various countries had now come up to Jerusalem to bring offerings, and to attend the feast of pentecost, we have already seen, chap. ii. The persons mentioned here were foreign Jews, who appear to have had a synagogue peculiar customed to worship when they came to the public festivals. Various opinions have been entertained concerning the Libertines mentioned here: Bp. Pearce’s view of the subject appears to me to be the most correct. 725 Stephen disputes with the A.M. cir. 4035. A. D. cir. 31. An. Olymp. cir. CCII. 3. of Asia, disputing with Ste- phen. 10 And ¢they were not able to resist the wisdom and the spirit by which he spake. ~q Luke xxi. 15; chap. v. 39; see Exod. iv. 12; Isa. liv. 17. THE ACTS. Libertines, Cyrenians, §-c. 11 * Then they suborned men 4,™, cit. 4035 which said, We have heard him An. Olymp cir. CCII. 3 speak blasphemous words against Moses, and against God. 12 And they stirred up the people, and the T] Kings xxi. 10, 13; Matt. xxvi. 59, 60. “Tt is commonly thought that by this name is meant the sons of such Jews as had been slaves, and obtain- ed their freedom by the favour of their masters; but it is to be observed that with these Libertines the Cyrenians and Alerandrians are here joined, as hay- ing one and the same synagogue for their public wor- ship. And it being known that the Cyrenians (chap. ii. 10) lived in Ledya, and the Alexandrians in the neighbourhood of it, it is most natural to look for the Libertines too in that part of the world. Accordingly we find Swidas, in his Lexicon, saying, upon the word Λιβερτινοι, that it is ovoza tov εθνϑς, the name of a people. And in Gest. Collationis Carthagine habite inter Catholicos et Donatistas, published with Opta- tus’s works, Paris, 1679, (No. 201, and p. 57,) we have these words: Victor episcopus Ecclesie Catho- lice Lipertinensis dixit, Unitas est illic, publicam non latet conscientiam. Unity is there: all the world knows it. From these two passages it appears that there was in Libya a town or district called Labertina, whose inhabitants bore the name of Λιβερτινοι, Liber- tines, when Christianity prevailed there. They had an episcopal see among them, and the above-mention- ed Victor was their bishop at the council of Carthage, in the reign of the Emperor Honorius. And from hence i; seems vrobable that the town or district, and the people, existed in the time of which Luke is here speaking. They were Jews, (no doubt,) and came up, as the Cyrenian and Alexandrian Jews did, to bring their offerings to Jerusalem, and to worship God in the temple there. Cuneus, in his Rep. Hebr. ii. 23, says that the Jews who lived in Alewandria and Libya, and all other Jews who lived out of the Holy Land, ex- cept those of Babylon and its neighbourhood, were held in great contempt by the Jews who inhabited Je- rusalem and Judea; partly on account of their quitting their proper country, and partly on account of their using the Greek language, and being quite ignorant of the other. For these reasons it seems probable that the Libertines, Cyrenians, and Alexandrians, had a separate synagogue; (as perhaps the Cilicians and those of Asia had;) the Jews of Jerusalem not suf- fering them to be present in their synagogues, or they not choosing to perform their public service in syna- gogues where a language was used which they did not understand.” It is supposed, also, that these synagogues had theo- logical, if not philosophical, schools attached to them; ard that it was the disciples or scholars of these schools who came forward to dispute with Stephen, and were enraged because they were confounded. Fr it is not an uncommon custom with those who have a bad cause, which can neither stand the test of Scripture nor rea- son, to endeavour to support it by physical when logi- cal force has failed; and thus "26 “ Prove their doctrine orthodox, By apostolic blows and knocks.” Tn the reign of Queen Mary, when popery prevailed in this country, and the simplest women who had read the Bible were an overmatch for the greatest of the popish doctors ; as they had neither Scripture nor rea- son to allege, they burned them alive, and thus termi- nated a controversy which they were unable to main- tain. The same cause will ever produce the same effect : the Libertines, Cilicians, Cyrenians, and Alex- andrians, pursued this course: Stephen confounded them by Scripture and reason, and they beat his brains out with stones! This was the most effectual way to silence a disputant whose wisdom they could not resist. In the same way were the Protestants treated, when by Scripture and reason they had shown the absurdity and wickedness of that anti-christian system which the fire and the sword were brought forth to establish. These persecutors professed great concern at first for the souls of those whom they variously tortured, and at last burned ; but their tender mercies were cruel, and when they gave up the body to the flames, they most heartily consigned the soul to Satan. Scires é sanguine natos: their conduct proclaimed their genealogy. Verse 10. They were not able to resist the wisdom, &c.| He was wise, well exercised and experienced, in Divine things ; and, as appears by his defence, in the following chapter, well versed in the Jewish history. The spirit by which he spake was the Holy Spirit, and its power was irresistible. They were obliged either to yield to its teachings, or were confounded by its truth. Several MSS. add to this verse, because he reproved them with boldness, they could not resist the truth. This reading is not genuine, though it exists (but in different forms) in some good MSS. Verse 11. Then they suborned men] Ὕπεβαλον. They made underhand work ; got associated to them- selves profligate persons, who for money would swear any thing. Blasphemous words against Moses, and against God.| This was the most deadly charge they could bring against him. We have already seen, Matt. ix. 4, that blasphemy, when against GOD, signifies speak- ing impiously of his nature, attributes, or works ; and, when against men, it signifies speaking injwriously of their character, blasting their reputation, &e. These false witnesses came to prove that he had blasphemed Moses by representing him as an impostor, or the like ; and GOD, by either denying his being, his providence, the justice of his government, &c. Verse 12. And they] The Libertines, &c., men- tioned before, stirred up the people—raised a mob against him, and, to assist and countenance the mob got the elders and scribes to conduct it, who thus mads 1 He τς summoned before the A.M. cir. resh, and the vau shurek )\ for 3 pe. ‘This emendation would bring the Hebrew, Septua- gint, and the deat of Luke, nearer together; but there is no authority either from MSS. or versions for this correction: however, as Chiun is mentioned in no other place, though Molech often occurs, it is the more likely that there might have been some very early mistake in the text, and that the Septuagint has preserved the true reading. It was customary for the idolaters of all nations to carry images of their gods about them in their jour- neys, military expeditions, &c. ; and these, being very’ small, were enclosed in little boxes, perhaps some of them in the shape of temples, called tabernacles ; or, as we have it, chap. xix. 24, shrines. These little gods were the penales and lares among the Romans, and the ¢selems or talismans among the ancient eastern idolaters. The Hebrew text seems to refer to these when it says, the tabernacle of your Molech, and Chiun, your images, 03°37¥ tsalmeycem, your tselems, τοὺς turove, the types or simulachres of your gods. See the note on Gen. xxxi. 19. Many of those small port- able images are now in my own collection, all of cop- per or brass; some of them the identical penates of the ancient Romans, and others the offspring of the Hindoo idolatry ; they are from an ounce weight to half a pound. Such images as these I suppose the idola- trous Israelites, in imitation of their neighbours, the Moabites, Ammonites, &c., to have carried about with them; and to such the prophet appears to me unques- tionably to allude. 1 will carry you away beyond Babylon.| You have earried your idolatrous images about ; and I will carry you into captivity, and see if the gods in whom ye have trusted can deliver you from my hands. Instead of beyond Babylon, Amos, from whom’ the quotation is made, says, Z will carry you beyond Damascus Where they were carried was into Assyria and Media, see 2 Kings xvii. 6: now, this was not only beyond Damascus, but beyond Babylon itself ; and, as Stephen knew this to be the fact, he states it here, and thus more precisely fixes the place of their captivity. The 1 Te mentions also the bert τι ne 44 ¥ Our fathers had the taber- An. Olymp. nacle of witness in the wilder- ir. CCIL. 3. : —e ness, as he had appointed, * speaking unto Moses, ! that he should make it according to the fashion that he had seen. 45 ™ Which also our fathers "that came after brought in with Jesus into the possession of the Gentiles, ° whom God drave out before the face of our fathers, unto the days of David ; 46 » Who found favour before God, and 4 de- sired to find a tabernacle for the God of Jacob. ¥ Or, who spake ——! Exod. xxv. 40; xxvi. 30; Heb. viii. 5. τῷ Josh. iii. 14——* Or, having received. © Neh, ix. 24; Psa. xliv. 2; Ixxviii.55; chap. xiii. 19. P1 Sam. xvi. 1 ; 2Sam. vii. 1; Psa. Ixxxix. 19; chap. xiii. 22——49 1 Kings viii. 17; 1 Chron. xxii. 7; Psa. exxxii. 4, 5. CHAP. VII. erection of the tabernacle. qa A; M. cir. 4035, A. D. cir 31. An. Olymp. cir. CCII. 3. 47 *But Solomon built him house. 48 Howbeit, *the Most High dwelleth not in temples made with hands; as saith the prophet, 49 * Heaven is my throne, and earth 7s my footstool : what house will ye build me? saith the Lord: or what is the place of my rest? 50 Hath not my hand made all these things ? 51 4 Ye “stiff-necked and ¥ uncircumcised in heart and ears, ye do always resist the Holy 1 Kings vi. 1; viii. 20; 1 Chron. xvii. 12; 2 Chron. iii, 1. 51 Kings viii. 27; 2 Chron. ii. 6; vi.18; chap. xvii. 24. ‘Isa. Ixvi. 1, 2; Matt. v. 34,35; xxiii. 22. υ Exod. xxxii. 9; xxxili. 3; Isa. xlviil. 4. v Lev. xxvi. 41; Deut. x. 16; Jer. iv. 4; vi. 10; ix. 26; Ezek. xliv. 9. Holy Spirit, in his farther revelations, has undoubted right to extend or illustrate those which he had given before. This case frequently occurs when a former prophecy is quoted in later times. Verse 44. Our fathers had the tabernacle of witness in the wilderness} That is, the tabernacle in which the two tables of stone written by the finger of God were laid up, as a testimony that he had delivered these laws to the people, and that they had promised to obey them. As one great design of St. Stephen was to show the Jews that they placed too much dependence on outward privileges, and had not used the law, the tabernacle, the temple, nor the temple service, for the purpose of their institution, he labours to bring them to a due sense of this, that conviction might lead to repentance and conversion. And he farther shows that God did not confine his worship to one place, or form. He was worshipped without any shrine in the times of the patriarchs, Abraham, Isaac, Jacob, ἄς. He was worshipped with a tabernacle, or portable temple, in the wilderness. He was wor- shipped also in the fixed temple projected by David, but built by Solomon. He asserts farther that his in- finite majesty cannot be confined to temples, made by human hands; and where there is neither tabernacle nor temple, (in any part of his vast dominions,) he may be worshipped acceptably by the upright in heart. Thus he proves that neither tabernacle nor temple are essentially requisite for the true worship of the true God. Concerning the tabernacle to which St. Stephen here refers, the reader is requested to consult the notes on Exod. xxy. 8, &c., and the subsequent chapters. Speaking unto Moses] Ὁ λαλων, Who spake, as in the margin; signifying the angel of God who spake to Moses, or God himself. See Exod. xxv. 40. Verse 45. Brought in with Jesus] That is, with Josuua, whom the Greek version, quoted by St. Ste- phen, always writes Ijcovc, Jesus, but which should constantly be written Joshua in such cases as the pre- sent, in order to avoid ambiguity and confusion. Possession of the Gentiles] Tov εθνων, of the hea- thens, whom Joshua conquered, and gave their land to the children of Israel. Verse 46. Desired to find a tabernacle] This was 1 in David’s heart, and it met with the Divine approba- tion: see 2 Sam. vii. 2, &c., and see the purpose, Psalm exxxii. 2-5; but, as David had been a man of war, and had shed much blood, God would not permit him to build the temple ; but he laid the plan and made provision for it, and Solomon executed the design. Verse 48. The Most High dwelleth not in temples made with hands] Here St. Stephen evidently refers to Solomon’s speech, 1 Kings viii. 27. But will God indeed dwell on the earth? Behold, the heaven, and the heaven of heavens cannot contain thee, how much less this house that I have builded? Both Solomon and St. Stephen mean that the mazesty of God could not be contained, not even in the whole vortex of na- ture; much less in any ¢emple which human hands could erect. As saith the prophet] The place referred to is Isa. Ixvi. 1, 2: Thus saith the Lord, the heaven is my throne, and the earth my footstool. Where is the house that ye build unto me? And where is the place of my rest, §c., with which the quotation by Stephen agrees. Verse 50. Hath not my hand made all these things?) Stephen certainly had not finished his discourse, nor drawn his inferences from the facts already stated ; but it is likely that, as they perceived he was about to draw conclusions unfavourable to the temple and its ritual, they immediately raised up a clamour against him, which was the cause of the following very cutting address. Verse 51. Ye stiff-necked] Σκληροτραχηλοι. A meta- phor taken from untoward oxen, who cannot be broken into the yoke; and whose strong necks cannot be bended to the right or the left. Uncircumcised in heart and ears] This was a Jewish mode of speech, often used by the prophets. Cireum- cision was instituted, not only as a sign and seal of the covenant into which the Israelites entered with their Maker, but also as a type of that purity and holiness which the law of God requires; hence there was an excision of what was deemed not only superfluous but also injurious ; and, by this cutting off, the propensity to that crime which ruins the body, debases the mind. and was generally the forerunner of idolatry, was hap- 733 Stephen charges the Jews THE A.M. cir. 4035. : ‘AD.ck. 81 Ghost: An. Olymp. eir. CCII. 3. as your fathers did, so do ye. 52 ~ Which of the prophets have not your fathers persecuted? and they ACTS. have slain them which showed A.M) ci 4088, before of the coming of the n. Olymp. * Just One; of whom ye have been now the betrayers and murderers : with the murder of Christ. w 2 Chron. xxxvi. 16; Matt. xxi. 35; xxiii. 34, 37; 1 Thess. ii. 15——* Chap. iii. 14. pily lessened. It would be easy to prove this, were not the subject too delicate. Where the spirit of dis- obedience was found, where the heart was prone to iniquity, and the ears impatient of reproof and counsel, the person is represented as uncircumcised in those parts, because devoted to iniquity, impatient of reproof, and refusing to obey. In Pirkey Eliezer, chap. 29, ΚΕ Rabbi Seira said, There are five species of uncircum- cision in the world; four in man, and one in trees. Those in man are the following :— “1. Uncircumcision of the Ear. Behold, cheir ear is uncircumcised, and they cannot hearken, Jer. vi. 10. “2. The uncirecumcision of the tips. How shall Pharaoh hear me, who am of uncircumcised ues? Exod. vi. 12. “3. Uncireumcision of Heart. If then their uncir- cumcised HEARTS be humbled, Lev. xxvi. 41. Cir- cumcise therefore the FORESKIN of your HEART, Deut. x. 16: Jer. iv. 4. For all the house of Israel are uncircumcised in the HEART, Jer. ix. 26. “4. The uncireumcision of the riesH. Ye shall circumcise the ἘΠΈΒΗ of your FoRESKIN, &c., Gen. Swit LL” Ye do always resist the Holy Ghost} 1. Because they were uncircumcised in heart, they always resisted the tafluwences of the Holy Spirit, bringing light and conviction to their minds; in consequence of which they became hardened through the deceitfulness of sin, and neither repented at the preaching of John, nor eredited the glad tidings told them by Christ and the apostles. 2. Because they were uncircumcised in ears, they would neither hear nor obey Moses, the prophets, Christ, nor the apostles. As your fathers did, so do ye.) They were disobe- dient children, of disobedient parents: in all their generations they had been disobedient and perverse. This whole people, as well as this text, are fearful proofs that the Holy Spirit, the almighty energy of the living God, may be resisted and rendered of none effect. This Spirit is not sent to stocks, stones, or machines, but to human beings endued with rational souls ; there- fore it is not to work on them with that irresistible energy which it must exert on inert matter, in order to conquer the wis inertia, or disposition to abide eter- nally in a motionless state, which is the state of all inanimate beings; but it works upon understanding, will, judgment, conscience, &c., in order to enlighten, convinee, and persuade. If, after all, the wnderstand- mg, the eye of the mind, refuses to behold the light ; the will determines to remain obstinate ; the judgment purposes to draw false inferences; and the conscience hardens itself against every check and remonstrance, (and all this is possible to a rational soul, which must be dealt with in a rational way,) then the Spirit of God, being thus resisted, is grieved, and the sinner is left to reap the fruit of his doings. To force the man to see, 734 feel, repent, believe, and be saved, would be to alter the essential principles of his creation and the nature of mind, and reduce him into the state of a machine, the vis inerlie of which was to be overcome and conducted by a certain quantum of physical force, superior to that resistance which would be the natural effect of the cer- tain quantum of the vis inertie possessed by the sub- ject on and by which this agent was to operate. Now, man cannot be operated on in this way, because it is contrary ἰδ the laws of his creation and nature ; nor can the Holy Ghost work on that as a machine which himself has made a free agent. Man therefore may, and generally does, resist the Holy Ghost; and the whole revelation of God bears unequivocal testimony to this most dreadful possibility, and most awful truth. It is trifling with the sacred text to say that resisting the Holy Ghost here means resisting the laws of Moses, the exhortations, threatenings, and promises of the prophets, &c. These, it is true, the uncireumcis- ed ear may resist; but the uncircumcised heart is that alone to which the Spirit that gave the laws, exhorta- tions, promises, &c., speaks; and, as matter resists matter, so spirit resists spirit. These were not only uncircumcised in ear, but uncircumcised also in heart ; and therefore they resisted the Holy Ghost, not only in his declarations and institutions, but also in his actual energetic operations upon their minds. Verse 52. Which of the prophets have not your fathers persecuted?] Ye have not only resisted the Holy Ghost, but ye have persecuted all those who have spoken to you in his name, and by his influence: thus ye prove your opposition to the Spirit himself, by your opposition to every thing that proceeds from him. They have slain them, ὅσο.) Isaiah, who showed be- fore of the coming of Christ, the Jews report, was sawn asunder at the command of Manasseh. The coming of the Just One] Tov δικαίου, Meaning Jesus Christ ; emphatically called the just or righteous person, not only because of the unspotted integrity of his heart and life, but because of his plenary acquzttal, when tried at the tribunal of Pilate: I find no fault at all in him. The mention of this cireumstance served greatly to aggravate their guilt. The character of Just One is applied to our Lord in three other places of Scripture: chap. iii. 14; xxii. 14, and James v. 6. The betrayers and murderers] Ye first delivered him up into the hands of the Romans, hoping they would have put him to death; but, when they acquit- ted him, then, in opposition to the declaration of his innocence, and in outrage to every form of justice, ye took and murdered him. This was a most terrible charge ; and one against which they could set up no sort of defence. No wonder, then, that they were instigated by the spirit of the old destroyer, which they never resisted, to add another murder to that of which they had been so recently guilty 1 They cast lam out of Aa De ΤΠ 53 Y Who have received the An. Olymp. law by the disposition of angels, ir. CCIL. 3. 3. a and have not kept it. 54 Ἵ * When they heard these things, they were cut to the heart, and they gnashed on him with thezr teeth. 55 Buthe, * being full of the Holy Ghost, look- edup steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 56 And said, Behold, » I see the heavens opened, and the * Son of man standing on the right hand of God. 57 Then they cried out with a loud voice, σι Exod. xx. 1; Gal. iii. 19; Heb. ii. 2. Chap. v. 33. 2Chap. vi. 5. b Ezek. i. 1; Matt. iii. 16; chap. x. 11. © Dan. vii. 13.—<¢1 Kings xxi. 13; Luke iv. 29; Heb. xiii. 12. © Ley. xxiv. 16. CHAP. VII the city and stone him ‘ A. M. cir. 4035. and stopped their ears, and ran “5, ir. 2? upon him with one accord, An. Olymp. , ir. CCIL. 3. 58 And ‘cast him out of the ~~ city, ° and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. 59 And they stoned Stephen, § calling upon God, and saying, Lord Jesus, * receive my spirit. 60 And he ‘ kneeled down, and cried witha loud voice, * Lord, lay not this sin to their charge. And when he had said this, he fell asleep. €Deut. xiii. 9, 10; xvii. 7; chapter viii. 1; xxi. 20. sChap. ix. 14.—)Psa. xxxi. 5; Luke xxiii. 46—* Chap. ix. 40: xx. 36; xxi. 5: k Matthew v. 44; Luke vi. 28; xxiii. 34, Verse 53. By the disposition of angels] Exc διατα- yac ayyedwv. After all that has been said on this dif- ficult passage, perhaps the simple meaning is, that there were ranks, d.atayat, of angels attending on the Divine Majesty when he gave the law: a circumstance which must have added greatly to the grandeur and solemnity of the oceasion; and to this Psa. Ixviii. 17 seems to me most evidently to allude: The chariots of God are twenty thousand, even many thousands of angels: the Lord is among them as in Svat, in the holy place. It was not then by the mouths nor by the hands of angels, as prime agents, that Moses, and through him the peo- ple, received the law ; but God himself gave it, aecom- panied with many thousands of those glorious beings. As it is probable they might be assisting in this most glorious solemnity, therefore St. Paul might say, Gal. ill. 19, that it was ordained by angels, διαταγεις δι’ ayyeAwr, in the hand of a Mediator. And as they were the only persons that could appear, for no man hath seen God at any time, therefore the apostle might say farther, (if indeed he refers to the same transaction, see the note there,) the word spoken by angels was steadfast, Heb. ii. 3. But the circumstances of this ease are not sufficiently plain to lead to the knowledge of what was done by the angels in this most wonderful transaction ; only we learn, from the use made of this circumstance by St. Stephen, that it added much to the enormity of their transgression, that they did not keep a law, in dispensing of which the ministry of angels had been employed. Some think Moses, Aaron, and Joshua are the angels here intended ; and others think that the fire, light, darkness, cloud and thick darkness were the angels which Jehovah used on this occasion, and to which St. Stephen refers; but neither of these senses appears sufficiently natural, and particularly the latter. Verse 54. They were cul to the heart] Διεπριοντο, They were sawn through. See the note on chap. v. 33. They gnashed on him with their teeth.] They were determined to hear him no longer; were filled with rage against him, and evidently thirsted for bis blood. Verse 55. Saw the glory of God] The Shekinah, the splendour or manifestation of the Divine Majesty. 1 And Jesus standing on the right hand of God| In his official character, as Mediator between God and man. Stephen had this revelation while in the Sanhedrin ; for as yet he had not been forced out of the city. See ver. 58. Verse 57. They—stopped their ears] As a proof that he had uttered blasphemy, because he said, He saw Jesus standing at the right hand of God. This was a fearful proof against them; for if Jesus was at the right hand of God, then they had murdered an in- nocent person; and they must infer that God’s justice must speedily avenge his death. They were deter mined not to suffer a man to live any longer who could say he saw the heavens opened, and Jesus Christ stand- ing at the right hand of God. Verse 58. Cast him out of the city, and stoned him] They did not however wait for any sentence to be pronounced upon him; it seems they were determin- ed to stone him first, and then prove, after it had been done, that it was done justly. For the manner of stoning among the Jews, see the note on Ley. xxiv. 23. The witnesses laid down their clothes] Το illustrate this whole transaction, see the observations at the end of this chapter. Verse 59. And they stoned Stephen, calling upon God] The word God is not found in any MS. or ver- sion, nor in any of the primitive fathers except Chry- sostom. It is not genuime, and should not be inserted here: the whole sentence literally reads thus: And they stoned Stephen, invoking and saying, Lord Jesus, receive my spirit! Here is a most manifest proof that prayer is offered to Jesus Christ ; and that in the most solemn circumstances in which it could be offered, viz. when a man was breathing his last. This is, properly speaking, one of the highest acts of worship which can be offered to God; and, if Stephen had not conceived Jesus Christ to be Gop, could he have committed his soul into his hands ? We may farther observe that this place affords a full proof of the immateriality of the soul; for he could not have commended his spirit to Christ, had he be- lieved that he had no spirit, or, in other words, that his 738 Observations on the punishment body and soul were one and the same thing. Allow- ing this most eminent saint to have had a correct notion of theology, and that, being full of the Holy Ghost, as he was at this time, he could make no mistake in matters of such vast weight and importance, then these two points are satisfactorily stated in this verse: 1. That Jesus Christ is Gon; for Stephen died praying to him. 2. That the soul is immaterial; for Stephen, in dying, commends his departing spirit into the hand of Christ. Verse 60. He kneeled down] That he might die as THE ACTS. the subject of his heavenly Master—acting and suffer- | mg in the deepest submission to his Divine will and permissive providence ; and, at the same time, show- ing the genuine nature of the religion of his Lord, in pouring out his prayers with his blood in behalf of his murderers ! Lay not this sin to their charge.| That is, do not impute it to them so as to exact punishment. How much did the servant resemble his Lord, Father, for- give them, for they know not what they do! This was the cry of our Lord in behalf of Azs murderers ; and the disciple, closely copying his Master, in the same spirit, and with the same meaning, varies the expres- sion, crying with a loud voice, Lord, lay not this sin to their charge! What an extent of benevolence! And in what a beautiful light does this place the spirit of the Christian religion! Christ had given what some have supposed to be an impossible command, Love your ene- mies ; pray for them that despitefully use and persecute you. And Stephen shows here, in his own person, how practicable the grace of his Master had made this sublime precept. He fell asleep.| This was a common expression among the Jews to signify death, and especially the death of goodmen. But this sleep is, properly speaking, not attributable to the soul, but to the body; for he | had commended his spirit to the Lord Jesus, while his body was overwhelmed with the shower of stones cast on him by the mob. After the word εκοιμηθη, fell asleep, one MS. adds, ev εἰρηνῃ in peace ; and the Vulgate has, in Domino, in the Lord. Both these readings are true, as to the state of St. Stephen; but I believe neither of them was written by St. Luke. The first clause of the next chapter should come in here, And Saul was consenting unto his death: never was there a worse division than that which separated it from the end of this chapter: this should be immediately altered, and the amputated member restored to the body to which it belongs. 1. Txoucu I have spoken pretty much at large on the punishment of stoning among the Jews, in the note on Ley. xxiv. 23, yet, as the following extracts will serve to bring the subject more fully into view, in reference to the case of St. Stephen, the reader will not be displeased to find them here. Dr. Lightfoot sums up the evidence he has collected on this subject, in the following particulars :— “I. The place of stoning was without the sanhe- drin, according as it is said, bring forth him that hath cursed without the camp, Lev. xxiv. 14. Jt is a tradition, the place of stonmg was without three of stoning among the Jews. camp of the Divine Presence; the mountain of the temple, the camp of the Leyites; and Jerusalem, the camp of Israel. Now, in every sanhedrim, in what- ever city, the place of stoning was without the city, as it was at Jerusalem. “We are told the reason by the Gemarists, why |the place of stoning was without the sanhedrin, and again without three camps: viz. If the Sanhedrin go forth and sit without the three camps, they make the place for stoning also distant from the sanhedrin, partly lest the sanhedrin should seem to kill the man; | partly, that by the distance of the place there may be ἃ little stop and space of time before the criminal come to the place of execution, if peradventure any one might offer some :23timony that might make for him; for in the expectation of some such thing— “JJ. There stood one at the doo of the sanhedrin having a handkerchief in his hand, 2~4 a horse at such a distance as it was only within sigs. ΣΦ any one therefore say, ‘I have something to offer in behalf of the condemned person,’ he waves the handkerchief, and the horseman rides and calls back the people. Nay, if the man himself say, I have something to offer in my own defence, they bring him back four or five times one after another, if it be any thing of moment that he hath to say.” I doubt they hardly dealt so gently with the innocent Stephen. “TIT. If no testimony arise that makes any thing for him, then they go on to stoning him: the crier prociaiming before him, ‘ N. the son of N. comes forth to be stoned for such or such a crime. Ν. and N. are the witnesses against him; if any one have any thing to testify in his behalf, let him come forth and give his evidence.’ “TV. When they come within ten cubits of the place where he must be stoned, they exhort him to confess, for so it is the custom for the malefactor to confess, because every one that confesseth hath his part in the world to come, as we find in the instance of Achan, &c. “V. When they come within four cubits of the place, they strip off his clothes, and make him naked. “VI. The place of execution was twice a man’s height. One of the witnesses throws him down upon | his loins ; if he roll on his breast, they turn him on his loins again. If he die so, well. If not, then the other witness takes up a stone, and lays it upon his heart. If he die so, well. If not, he is stoned by all Israel. “ VII. All that are stoned, are hanged also, &c.* These things I thought fit to transcribe the more largely, that the reader may compare this present action with this rule and common usage of doing it. (6, It may be questioned for what crime this per son was condemned to die? You will say for blas- phemy: for we have heard him speak blasphemous words against Moses and against God. But no one is condemned as a blasphemer, unless for abusing the sacred name with four letters, viz. WW Ὑ ΘΗ ΟΥ̓ΔΗ. Hence it is that although they oftentimes accused our Saviour as a blasphemer, yet he was not condemned for this, but because he used witchcraft and deceivea Israel, and seduced them into apostasy. And those camps. ‘he gloss tells us that the court was the | are reckoned among persons that are to be stoned : 736 1 Observations on the He that evilly persuades; and he that draws into apostasy ; and he that is a conjuror. “2. It may farther be questioned whether our blessed martyr was condemned by any formal sentence of the sanhedrin, or hurried in a tumultuary “manner by the people, and so murdered: it seems to be the latter.” 2. The defence of Stephen against the charges produced by his accusers must be considered as being tndirect ; as they had a show of truth for the ground of their accusations, it would have been improper at once to have roundly denied the charge. There is no doubt that Stephen had asserted and proved Jesus to be the Christ or Messtan; and that the whole nation should consider him as such, receive his doctrine, obey him, or expose themselves to the terrible sentence denounced in the prophecy of Moses: Whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him, Deut. xviii. 19 ; for they well knew that this word implied that Divine judgments should inevitably fall upon them. To make proper way for this conclusion, Stephen enters into a detail of their history, showing that, from the begin- ning, God had in view the dispensation which was now opening, and that his designs were uniformly opposed by their impious forefathers. That, notwithstanding all this, God carried on his work: First, by revealing his will to Asranam, and giving him the rife of cir- cumcision, which was to be preserved among his de- scendants. Secondly, to Moses and Aaron in Egypt. Thirdly, to the whole congregation of Israel at Mount Sinai, and variously in the wilderness. Fourthly, by instituting the tabernacle worship, which was completed in the promised land, and continued till the days of Solomon, when the temple was builded, and the wor- ship of God beeame fixed. Fifthly, by the long race of prophets raised up under that temple, who had been all variously persecuted by their forefathers, who de- parted from the true worship, and frequently became idolatrous ; in consequence of which God gave them up into the hands of their enemies, and they were carried into captivity. How far St. Stephen would have proceeded, or to what issue he would have brought his discourse, we can only conjecture, as the fury of his persecutors did not permit him to come to a con- clusion. But this they saw most clearly, that, from CHAP. VIII. martyrdom of Stephen his statement, they could expect no merey at the hana of God, if they persisted in their opposition to Jesus of Nazareth, and that their temple and political exist ence must fall a sacrifice to their persevering obsti nacy. Their guilt stung them to the heart, and they were determined rather to vent their insupportable feelings by hostile and murderous acts, than in peni- tential sorrow and supplication for mercy. The issue was the martyrdom of Stephen; aman of whom the sacred writings give the highest character, and a man who illustrated that character in every part of his con- duct. Stephen is generally called the proto-martyr, i. 6. the First martyr or witness, as the word paprup implies; the person who, at the evident risk and ultimate loss of his life, bears testimony to TRUTH. This honour, however, may be fairly contested, and the palm at least divided between him and John the Baptist. The martyrdom of Stephen, and the spirit in which he suffered, have been an honour to the cause for which he cheerfully gave up his life, for eighteen hundred years. While Christianity endures, (and it will endure till ¢ime is swallowed up in eternity,) the martyrdom of Stephen will be the model, as it has been, for all martyrs, and a cause of triumph to the Church of God. 3. I cannot close these observations without making one remark on his prayer for his murderers. Though this shows most forcibly the amiable, forgiving spirit of the martyr, yet we must not forget that ¢his, and all the excellent qualities with which the mind of this blessed man was endued, proceeded from that Hoty Guost of whose influences his mind was full. The prayer therefore shows most powerfully the matchless benevolence of Gop. Even these most unprincipled, most impious, and most brutal of all murderers, were not out of the reach of nis mercy! His Spirit in- fluenced the heart of this martyr to pray for his des- troyers ; and could such prayers fail? No: Saul of Tarsus, in all probability, was the first fruits of them. St. Augustine has properly remarked, Si Stephanus non orasset, ecclesia Paulum non haberet. If Stephen had not prayed, the Church of Christ could not have numbered among her saints the apostle of the Gentiles. Let this example teach us at once the spirit that be- comes a disciple of Christ, the efficacy of prayer, and the unbounded philanthropy of God CHAPTER VIII. A general persecution is raised against the Church, 1. Philip the deacon goes to Samaria, preaches, works many miracles, converts followers of Christ, 3, 4. many persons, and baptizes Simon the sorcerer, 5-13. Stephen’s burial, 2. Saul greatly oppresses tne Peter and John are sent by the apostles to Sama- ria; they confirm the disciples, and by prayer and imposition of hands they confer the Holy Spirit, 14-17. Simon the sorcerer, seeing this, offers them money, to enable him to confer the Holy Spirit, 18, 19. 15 sharply reproved by Peter, and exhorted to repent, 20-23. implores an interest in the apostle’s prayers, 24. villages of Samaria, return to Jerusalem, 25. Gaza, to meet an Ethiopian eunuch, 26. Gospel to him, and baptizes him, 27-38. He He appears to be convinced of his sin, and Peter and John, having preached the Gospel in the An angel of the Lord commands Philip to go towards He goes, meets, and converses with the eunuch, preaches the The Spirit of God carries Philip to Azotus, passing through which, he preaches in all the cities till he comes to Cesarea, 39, 40. Vor. I. (C279 5) 737 A general persecution ts THE ACTS. raised against the Church A.M. cir. 4036. a i 9 4 A.M. cir. 4036. ee AND Saul was consenting unto] 2 And devout men carried Ste- *)0,° oo. An. Cyme. his death. Andatthat time] phen to Ais burial, and ©made An. Olymp. clr, . ἃ, there was a great persecution against the Church which wasat Jerusalem ; and > they were all scattered abroad throughout the re- gions of Judea and Samaria, except the apostles. cir. CCII. 4. great lamentation over him. 3 As for Saul, “he made havoc of the Church, entering into every house, and haling men and women, committed them to prison. «Chap. vii. 58; xxii. 20.—> Chap. x1. 19. ς Gen. xxiii. 2; 1.10; 2 Sam. iii. 31. 4 Chap. vii. 58; ix. 1, 13, 21; xxii. 4; xxvi. 10,11; 1 Cor. xv. 9; Gal. i. 13; Phil. in. 6; 1 Tim. 1. 13. NOTES ON CHAP. VIII. Verse 1. Saul was consenting unto his death.| So inveterate was the hatred that this man bore to Christ and his followers that he delighted in their destruction. So blind was his heart with superstitious zeal that he thought he did God service by offering him the blood of a fellow creature, whose creed he supposed to be erroneous. The word συνευδοκὼν signifies gladly con- senting, being pleased with his murderous work ! How dangerous is a party spirit; and how destructive may zeal even for the true worship of God prove, if not inspired and regulated by the spirit of Christ ! It has already been remarked that this clause be- longs to the conclusion of the preceding chapter; so it stands in the Vulgate, and so it should stand in every version. There was a great persecution] The Jews could not bear the doctrine of Christ’s resurrection ; for this point being proved demonstrated his innocence and their enormous guilt in his erucifixion; as therefore the apostles continued to insist strongly on the resur- rection of Christ, the persecution against them became hot and general. They were all scattered abroad—eacept the apos- 41.5.1] Their Lord had commanded them, when perse- cuted in one city, to flee to another: this they did, but, wherever they went, they proclaimed the same doc- trines, though at the risk and hazard of their lives. Tt is evident, therefore, that they did not flee from persecution, or the death it threatened ; but merely in obedience to their Lord’s command. Had they fled through the fear of death, they would have taken care uot to provoke persecution to follow them, by continu- ing to proclaim the same truths that provoked it in the first instance. That the apostles were not also exiled is a very re- markable fact: they continued in Jerusalem, to found and organize the infant Church; and it is marvellous that the hand of persecution was not permitted to touch them. Why this should be we cannot tell; but so it pleased the great Head of the Church. Bp. Pearce justly suspects those accounts, in Eusebius and others, that state that the apostles went very shortly after Christ’s ascension into different countries, preaching and founding Churches. He thinks this is inconsistent with the various intimations we have of the continu- ance of the apostles in Jerusalem; and refers particu- larly to the following texts: ver. 1, 14, and 25, of this chapter; chap. ix. 26,27; xi. 1,2; xu. 1, 2, 3, 4; xv. 2, 4, 6, 22, 23; chap. xxi. 17, 18; Gal. i. 17, 18, 19; ii. 1,9. The Church at Jerusalem was-the first CurisTIAN Church ; and consequently, the doast of the Church of Rome is vain and unfounded. From this 738 time a new era of the Church arose. Hitherto the apostles and disciples confined their labours among their countrymen in Jerusalem. Now persecution drove the latter into different parts of Judea, and through Samaria; and those who had received the doctrine of Christ at the pentecost, who had come up to Jerusalem from different countries to be present at the feast, would naturally return, especially at the commencement of the persecution, to their respective countries, and proclaim to their countrymen the Gospel of the grace of God. To effect this grand purpose, the Spirit was poured out at the day of pentecost ; that the multitudes from different quarters, partaking of the word of life, might carry it back to the different nations among whom they had their residence. One of the fathers has well observed, that “ these holy fu- gitives were like so many lamps, lighted by the fire of the Holy Spirit, spreading every where the sacred flame by which they themselves had been illuminated.” Verse 2. Devout men carried Stephen to his burial] The Greek word, cvvexouccar, signifies not only to carry, or rather to gather up, but also to do every thing ne- cessary for the interment of thedead. Among the Jews, and indeed among most nations of the earth, it was esteemed a work of piety, charity, and mercy, to bury the dead. The Jews did not bury those who were condemned by the Sanhedrin in the burying place of the fathers, as they would not bury the στον with the innocent ; and they had a separate place for those who were stoned, and for those that were burnt. According to the Tract Sanh. fol. 45, 46, the stone wherewith any one was stoned, the post on which he was hanged, the sword by which he was beheaded, and the cord by which he was strangled, were buried in the same place with the bodies of the executed persons. As these per- sons died under the curse of the law, the instruments by which they were put to death were considered as unclean and accursed, and therefore buried with their bodies. Among the ancients, whatever was grateful or useful to a person in life was ordinarily buried with him; thus the sword, spear, shield, &c., of the soldier were put in the same grave; the failhful dog of the hunter, &c., &c. And on this principle the wife of a Brahman burns with the body of her deceased husband. Made great lamentation over him.] This was never done over any condemned by the Sanhedrin—they only bemoaned such privately ; this great lamentation over Stephen, if the same custom then prevailed as after- wards, is a proof that Stephen was not condemned by the Sanhedrin; he probably fell a sacrifice to the fury of the bigoted incensed mob, the Sanhedrin not inter- fering to prevent the illegal execution. Verse 3. Saul made havoc of the Church] The ae) Philip preaches to the Samaritans, A. M. οἷν, 4036. 4 Therefore *they that were ‘An. Olymp. scattered abroad went An. Olymp. scattered abroad went eve cir. cc 4. 5 "y where preaching the word. 5 Then Philip went down to the city of Saniaria, and preached Christ unto them. 6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 7 For ‘unclean spirits, crying with loud ¢ Matt. x. 23; chap. xi. 19.——! Chap. vi. 5. word ἐλυμαίνετο, from λυμαίνω, to destroy, devastate, ravage, signifies the act of ferocious animals, such as bears, wolves, and the like, in seeking and devouring their prey. This shows with what persevering rancour this man pursued the harmless Christians ; and thus we see in him what bigotry and false zeal are capable of performing. Entering into every house] For, however it might be to others, a Christian man’s house was not His castle. Haling men and women] Neither sparing age nor sex in the professors of Christianity. The word συρὼν signifies dragging them before the magistrates, or dragging them to justice. Committed them to prison.] For, as the Romans alone had the power of life and death, the Sanhedrin, by whom Saul was employed, chap. xxvi. 10, could do no more than arrest and imprison, in order to inflict any punishment short of death. It is true, St. Paul himself says that some of them were put to death, see chap. xxvi. 10; but this was either done by Roman authority, or by what was called the judgment of zeal, i. e. when the mob took the execution of the laws into their own hands, and massacred those whom they pre- tended to be blasphemers of God: for these sanctified their murderous outrage under the specious name of zeal for God's glory, and quoted the example of Phi- neas as a precedent. Such persons as these formed a sect among the Jews; and are known in ecclesiastical history by the appellation of Zealots or Sicarii. Verse 4. They that were scattered—went every where preaching] Thus the very means devised by Satan to destroy the Church became the very instru- ments of its diffusion and establishment. What are counsel, or might, or cunning, or rage, or malice, against the Lord, whether they are excited by men or devils! Verse 5. Then Philip] One of the seven deacons, chap. vi. 5, called afterwards, Philip the Evangelist, chap. xxi. 8. The city of Samaria] At this time there was no city of Samaria existing: according to Josephus, Ant. lib. xiii. cap. 10, sect. 3, Hyreanus had so utterly de- molished it as to leave no vestige of it remaining. Herod the Great did afterwards build a city on the same spot of ground; but he called it Σεβαςη, i. 6. Augusta, in compliment to the Emperor Augustus, as Josephus tells us, Ant. lib. xv. cap. 8, sect. 5; War, lib. i. cap. 2. sect. 7; and by this name of Sebasté, or Augusta, that city, if meant here, would in all proba- bility have been called, in the same manner as the 1 CHAP. VIII. who give heed unto his word. voice, came out of many that 4M) cr. 4036. were possessed with them: and An. Olymp. 5 7 ir. CCIL. 4. many taken with palsies, and that 2. were lame, were healed. 8 And there was great joy in that city. 9 Ἵ But there was a certain man, called Si- mon, which beforetime in the same city ἢ used sorcery, and bewitched the people of Samaria, ' giving out, that himself was some great one : & Mark xvi. 17.—— Chap. xiii. 6—— Chap. v. 36. town called Strato’s Tower, (which Herod built on the sea coasts, and to which he gave the name of Cesarea, in compliment to Augustus Cesar,) is always called Cesarea, wherever it is mentioned in the Acts of the Apostles. Bp. Pearce. As Sychem was the very heart and seat of the Sa- maritan religion, and Mount Gerizim the cathedral church of that sect, it is more likely that i¢ should be intended than any other. See Lightfoot. As the Sa- maritans received the same law with the Jews, as they also expected the Messiah, as Christ had preached to and converted many of that people, John iv., it was” very reasonable that the earliest offers of salvation should be made to them, before any attempt was made to evangelize the Gentiles. The Samaritans, indeed, formed the connecting link between the Jews and the Gentiles ; for they were a mongrel people, made up of both sorts, and holding both Jewish and Pagan rites. See the account of them on Matt. x. 5. Verse 6. The people with one accord gave hecd] He had fixed their attention, not only with the gravity and importance of the matter of his preaching, but also by the miracles which he did. Verse 7. For unclean spirits, crying with loud voice, came out of many that were possessed] Hence it is evident that these unclean spirits were not a spe- cies of diseases; as they are here distinguished from the paralytic and the lame. There is nothing more certain than that the New Testament writers mean real diabolic possessions by the terms unclean spirits, devils, &c., which they use. It is absolute trifling to deny it. If we, in our superior sagacity, can show that they were mistaken, that is quite a different matter! Verse 8. There was great joy in that city.) No wonder, when they heard such glorious truths, and were the subjects of such beneficent miracles. Verse 9. A certain man called Simon] In ancient ecclesiastical writers, we have the strangest account of this man; they say that he pretended to be the Father, who gave the law to Moses; that he came in the reign of Tiberius in the person of the Son; that he descended on the apostles on the day of pentecost, in flames of fire, in quality of the Holy Spirit ; that he was the Messiah, the Paraclete, and Jupiter ; that the woman who accompanied him, called Helena, was Minerva, or the first intelligence ; with many other extravagancies which probably never had an exist- ence. All that we know to be certain on this subject is, that he used sorcery, that he bewitched the people, and that he gave out himself to be some great one. 739 Simon the sorcerer and many A. M. cir. 4036. A D. cir. 32. An. Olymp. cir. CCII. 4. 10 To whom they all gave heed, from the least to the great- est, saying, This man is the great power of God. 11 And to him they had regard, because that of long time he had bewitched them with sor- cerles. 12 But when they believed Philip preaching the things * concerning the kingdom of God, and the name of Jesus Christ, they were bap- tized, both men and women. 13 Then Simon himself believed also: and when he was baptized, he continued with Philip, ® Chap. i. 3 Gr. signs and great miracles ——® Chap. ii. 38. This might be sufficient, were not men prone to be wise above what is written. Our word sorcerer, from the French sorcier, which, from the Latin sors, a lot, signifies the using of lots to draw presages concerning the future; a custom that prevailed in all countries, and was practised with a great variety of forms. On the word Jot see the note, Lev. xvi. 8, 9; and Josh. xiv. 2. The Greek word, μαγευων, signifies practising the rites or sotence of the Magi, or pyle Mughan, the worshippers of fire among the Persians ; the same as U3 Majoos, and lege Majooseean, from which we have our word magician. Matt. ii. 1. And bewitched the people of Samaria] E&icov, Astonishing, amazing, or confounding the judgment of the people, from εξιςημι, to remove out of a place or state, to be transported beyond one’s self, to be out of one’s wits; a word that expresses precisely the same effect which the tricks or legerdemain of a jug- gler produce in the minds of the common people who behold his feats. It is very likely that Simon was a man of this east, for the east has always abounded in persons of this sort. The Persian, Arabian, Hindoo, and Chinese jugglers are notorious to the present day ; and even while I write this, (July, 1813,) three Indian jugglers, lately arrived, are astonishing the people of London; and if such persons can now interest and amaze the people of a city so cultivated and enlightened, what might not such do among the grosser people of Sychem or Sebasté, eighteen hun- dred years ago? That himself was some great one.] That the feats which he performed sufficiently proved that he pos- sessed a most powerful supernatural agency, and could do whatsoever he pleased. Verse 10. This man is the great power of God.) That is, he is invested with it, and ean command and use it. They certainly did not believe him to be God; but they thought him to be endued with a great super- natural power. There is a remarkable reading here in several MSS. which should not pass unnoticed. In ABCDE, several others, together with the Aithiopic, Armenian, later Syriac, Vulgate, Itala, Origen, and Ireneus, the word 740 See the note on THE ACTS. of the Samaritans baptized. 7 ; lmi- A.M. cir. 4036. and w ondered, beholding the mi- ΡΣ τῷ racles and signs which were An. Olymp. cir. CII 4. done. τε τ 14 Ἵ Now, when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John ; 15 Who, when they were come down, pray- ed for them, ™ that they might receive the Holy Ghost. 16 For ™as yet he was fallen upon none of them ; only ° they were baptized in Ρ the name of the Lord Jesus. 0 Ch. xix. 2.——® Matt. xxviii. 19 ; ch. ii.38.—P Ch. x. 48; xix. 5. καλουμενὴ is added before μεγαλη, and the passage reads thus, This person is that power of God which 1s caLLeD the Great. This appéars to be the true read- ing; but what the Samaritans meant by that power of God which they termed the Great, we know not. Simon endeavoured to persuade the people that he was a very great personage, and he succeeded. Verse 12. But when they betieved Philip] So it is evident that Philip’s word came with greater power than that of Simon; and that his miracles stood the test in such a way as the feats of Simon could not. Verse 13. Simon himself believed also] He was struck with the doctrine and miracles of Philip—he saw that these were real; he knew his own to be fictitious. He believed therefore that Jesus was the Messiah, and was in consequence baptized. Continued with Philip, and wondered] Eficato, He was as much astonished and confounded at the mira- cles of Philip as the people of Samaria were at his legerdemain. It is worthy of remark that eficato comes from the same root, εξιςημι, as the word εξιςων, in ver. 9, and, if our translation bewitched be proper there, it should be retained here; and then we should read, Then Simon himself believed and was baptized, and continued with Philip, being BewircueED, behold- ing the miracles and signs which were done. We may see, from this circumstance, how improper the term Jewitched is, in the 9th and 11th verses. Verse 14. The word of God] The doctrine of the Lord Jesus Christ. They sent unto them Peter and John] There was no individual ruler among the apostles—there was not even a president of the council; and Peter, far from being chief of the apostles, is one of those sent, with the same commission and authority as John, to confirm the Samaritans in the faith. Verse 15. When they were come down] The very same mode of speaking, in reference to Jerusalem formerly, obtains now in reference to London. The metropolis in both cases is considered as the centre ; and all parts, in every direction, no matter how dis- tant, or how situated, are represented as Jelow the metropolis. Hence we so frequently hear of persons going up to Jerusalem : and going down from the same. So in London the people speak of going down to the country ; and, in the country, of going wv to London. 1 Simon offers the apostles money, A.M. cir. 4036. 17 'Then « laid they their hands A. Ὁ. cir. 32 An. oc on them, and they received the cir. C Holy Ghost. 18 Ἵ And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money, 19 Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20 But Peter said unto him, Thy money perish with thee, because * thou hast thought 4 Chap. vi. 6 ; xix. 6; Heb. vi.2.——* Matt. x. 8; see 2 Kings v. 16. s Chap. ll. 38); x. 45; xi. 17—+ Dan. iv. 27; 2 Tim. Tt is necessary to make this remark, lest any person should be Jed away with the notion that Jerusalem was situated on the highest ground in Palestine. It is a mode of speech which is used to designate a royal or tmperial city. Prayed for them, that they might receive the Holy Ghost.] It seems evident, from this case, that even che most holy deacons, though full of the Holy Ghost themselves, could not confer this heavenly gift on others. This was the prerogative of the apostles, and they were only instruments ; but they were those alone by which the Lord chose to work. They prayed and laid their hands on the disciples, and God sent down the gift ; so, the blessing came from God dy the apostles, and not from the apostles to the people. But for what purpose was the Holy Spirit thus given? Certainly not for the sanctification of the souls of the people: this they had on believing in Christ Jesus ; and this the apostles never dispensed. It was the muraculous gifts of the Spirit which were thus com- municated: the speaking with different tongues, and those extraordinary qualifications which were neces- sary for the successful preaching of the Gospel; and doubtless many, if not all, of those on whom the apos- tles laid their hands, were employed more or less in the public work of the Church. Verse 17. Then laid they their hands on them] Probably only on some select persons, who were thought proper for public use in the Chureh. They did not lay hands on all; for certainly no hands in this way were laid on Simon. Verse 18. When Simon saw, &c.] By hearing these speak with different tongues and work miracles. He offered them money] Supposing that the dis- pensing this Spirit belonged to them—that they could give it to whomsoever they pleased; and imagining that, as he saw them to be poor men, they would not object to take money for their gift; and it is probable that he had gained considerably by his juggling, and therefore could afford to spare some, as he hoped to make it all up by the profit which he expected to de- rive from this new influence. Verse 20. Thy money perish with thee] This is an awful declaration; and imports thus much, that if he did not repent, he and his ill-gotten goods would perish together ; his money should be disstpated, and his soul go into perdition. 1 CHAP. VIII. and is reouked by Peter. that ‘the gift of God may be 4: aa 4036, cir. 32. purchased with money. ‘An. Olymp. cir. CCIL. 4. 21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 22 Repent therefore of this thy wickedness, and pray God, ‘if perhaps the thought of thine heart may be forgiven thee. 23 For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24 Then answered Simon, and said, ἡ Pray li. 25. ἃ Hebrews xii. 15. νυ Gen. xx. 7, 17; Exod. viii. 8; Num, xxi. 7; 1 Kings xiii. 6; Job xiii. 8; James v. 16. That the gift of God may be purchased] Peter takes care to inform not only Simon, but all to whom these presents may come, that the Spirit of God is the gift of God alone, and consequently cannot be pur- chased with money ; for what reward can He receive from his creatures, to whom the silver and the gold belong, the cattle on a thousand hills, the earth and its fulness ! Verse 21. Thou hast neither part nor lot in this matter] Thou hast no part among the faithful, and no lot in this ministry. That the word κληρος, which we translate lot, is to be understood as implying a spiritual portion, office, &c., see proved in the note on Num. xxvi. 55. Thy heart is not right] It is not through motives of purity, benevolence, or love to the souls of men, that thou desirest to be enabled to confer the Holy Ghost; it is through pride, vain glory, and love of money: thou wouldest now give a little money that thou mightest, by thy new gift, gain much. Verse 22. Repent therefore of this thy wicked- ness] St. Peter did not suppose his case to be utterly hopeless ; though his sin, considered in its motives and objects, was of the most heinous kind. If perhaps the thought of thine heart may be for- given thee.| His sin, as yet, only existed in thought and purpose; and therefore it is said, if perhaps the thought of thine heart may be forgiven. Verse 23. The gall of bitterness| A Hebraism for excessive bitterness: gall, wormwood, and such like, were used to express the dreadful effects of sin in the soul; the bitter repentance, bitter regret, bitter suffer- ings, bitter death, &c., &c., which it produces. In Deut. xxix. 18, idolatry and its consequences are expressed, by having among them a root that beareth GALL and wormwoop. And in Heb. xii. 15, some grievous sin is intended, when the apostle warns them, lest any root of BITTERNESS springing up, trouble you, and thereby many be defiled. Bond of iniquity.) An allusion to the mode in which the Romans secured their prisoners, chaining the right hand of the prisoner to the left hand of the soldier who guarded him; as if the apostle had said, Thou art tied and bound by the chain of thy sin; justice hath laid hold upon thee, and thou hast only a short respite before thy execution, to see if thou wilt repent. Verse 24. Pray ye to the Lord for me] The 741 Philip is directed by an ae οον Gee vied to the Lord for me, that An. Olymp. none of these things which cir. CCII. 4. ema ye have spoken come upon me. 25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the Gospel in words of Peter certainly made a deep impression on Simon’s mind; and he must have had a high opinion of the apostle’s sanctity and influence with God, when he thus commended himself to their prayers. And we may hope well of his repentance and salvation, if the reading of the Codex Beze, and the margin of the later Syriac may be relied on: Pray ye to the Lord for me, that none (τουτων τῶν κακων) OF ALL THOSE EVILS which ye have spoken (uot) TO ME, may come upon me: (ὃς πολλα κλαιὼν ov διελιμίανεν) WHO WEPT GREATLY, and DID NoT cease. ‘That is, he was an incessant penitent. However favourably this or any other MS. may speak of Simon, he is generally sup- posed to have “ grown worse and worse, opposing the apostles and the Christian doctrine, and deceiving many cities and provinces by magical operations ; till being at Rome, in the reign of the Emperor Claudius, he boasted that he could fly, and when exhibiting be- fore the emperor and the senate, St. Peter and St. Paul being present, who knew that his flying was oc- easioned by magic, prayed to God that the people might be undeceived, and that his power might fail; in con- sequence of which he came tumbling down, and died soon after of his bruises.” This account comes in a most questionable shape, and has no evidence which can challenge our assent. To me, zé and the rest of the things spoken of Simon the sorcerer appear utterly unworthy of credit. Calmet makes a general collec- tion of what is to be found in Justin Martyr, Ireneus, Tertullian, Eusebius, Theodoret, Augustine, and others, on the subject of Simon Magus ; and to him, if the reader think it worth the pains, he may refer. The substance of these accounts is given above, and ‘n the note on yer. 9; and to say the least of them they are all very dubious. The tale of his having an altar erected to him at Rome, with the inscrip- tion, Simoni sancto deo, “To the holy god Simon,” has been founded on an utter mistake, and has been long ago sufficiently confuted. See the in- scriptions in Gruter, vol. i. p. 96, inscript. No. 5, ΣΙ: Verse 25. And they, when they had—preached— returned to Jerusalem] That is, Peter and John re- turned, after they had borne testimony to and confirm- ed the work which Philip had wrought. Verse 26. Arise, and go toward the south] How cireumstantially particular are these directions! Every thing is so precisely marked that there is no danger of the apostle missing his way. He is to perform some great duly; but what, he is not informed. The road which he is to take is marked out ; but what he is to do in that road, or how far he is to proceed, he is not told! It is GOD who employs him, and re- quires of him implicit obedience. If he do his will, . 742 THE ACTS. angel to go toward Gaza A. M. cir. 4036. A. D. cir. 32. An. Olymp. cir. CCII. 4. many villages of the Samari- tans. 26 § And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south, unto the way that goeth down from Jerusalem unto Gaza, which is desert. according to the present direction, he shall know, by the issue, that God hath sent him on an errand wor- thy of his wisdom and goodness. We have a similar instance of circumstantial direction from God in chap. ix. 11: Arise, go into the street called Straight, and inquire in the house of Judas for one Saul of Tarsus, &c. And another instance, still more particular, in chap. x. 5, 6: Send men to Joppa, and call for one Simon, whose surname is Peter; he lodgeth with one Simon, a tanner, whose house is by the sea-side. God never sends any man on a message, without giv- ing him such directions as shall prevent all mistakes and miscarriages, if simply and implicitly followed. This is also strictly true of the doctrines contained in his word: no soul ever missed salvation that simply followed the directions given in the word of God. Those who will refine upon every thing, question the Divine testimony, and dispute with their Maker, can- not be saved. And how many of this stamp are found, even among Christians, professing strict god- liness ! Gaza, which is desert.| Attn esw ἐρημος, This is the desert, or this is in the desert. Gaza was a town about two miles and a half from the sea-side ; it was the last town which a traveller passed through, when he went from Phenicia to Egypt, and was at the entrance into a wilderness, according to the account given by Arrian in Exped. Alex. lib. ii. cap. 26, p. 102. [Ed. Gronoy.] That it was the last inhabited town, as a man goes from Phenicia to Egypt, ext τῇ ἀρχῃ τῆς Epnuov, on the commencement of the desert. See Bp. Pearce. Dr. Lightfoot supposes that the word desert is add- ed here, because at that time the ancient Gaza was actually desert, having been destroyed by Alexander, and pevovca ερῆμος, remaining desert, as Strabo, lib. xvi. p. 1102, says; and that the angel mentioned this desert Gaza to distinguish it from another city of the same name, in the tribe of Ephraim, not far from the place where Philip now was. On this we may ob- serve that, although Gaza was desolated by Alexander the Great, as were several other cities, yet it was afterwards rebuilt by Gabinius. See Josephus, Ant. lib. xv. cap. 5, sect. 3. And writers of the first cen- tury represent it as being flourishing and populous in their times. See Wetstezn. Schoettgen thinks that ἔρημος, desert, should be re- ferred, not to Gaza, but to édoc, the way; and that it signifies a road that was less frequented. If there were two roads to Gaza from Jerusalem, as some have imagined, (see Rosenmiiller,) the eunuch might have chosen that which was desert, or less frequented, for the sake of privacy in his journeying religious ex- ercises. 1 He travels toward Gaza, and CHAP. VU. meets an Ethiopian eunuch A.M. cir. 4036. . ¢ ᾿ A.M. cir. 4036 Pes 5 gl And he arose and went : who had the charge of all *,")°" 3 An Olymp and, behold, τ aman of Ethiopia,|her treasure, and * had come 42. roy . . . cl. vil. 4, * an eunuch of great authority|to Jerusalem, for to wor- under Candace queen of the Ethiopians, |ship, oh eae ae ee ee w Zeph. iii. 10. x John xii. 20. Verse 27. A man of Ethiopia] Avnp Αἰθιοψ should pe translated an Ethiopian, for the reasons given on chap. vii. ver. 2. An eunuch] See this word interpreted, on Matt. xix. 12. The term eunuch was given to persons in authority at court, to whom its literal meaning did not apply. Potiphar was probably an eunuch only as to his office; for he was a married man. See Gen. xxxvii. 36; xxxix. 1. And it is likely that this Ethiopian was of the same sort. Of great authority] Avvacnc, A perfect lord cham- berlain of the royal household; or, rather, her trea- surer, for it is here said, he had charge of all her treasure, ἣν exc xaone της γαζῆς αὐτῆς. The apparent Greek word Taga Gaza, is generally allowed to be Persian, from the authority of Servius, who, in his comment on én. lib. i. ver. 118 :— Apparent rari nantes in gurgite vasto, Arma virtiim, tabuleque, et Troia Gaza per undas. “ And here and there above the waves are seen Arms, pictures, precious goods, and floating men.” Dryvden. The words of Servius are: ‘“ Gaza Persicus sermo est, et significat divitias ; unde Gaza urbs in Pales- tina dicitur, quod in ea Cambyses rex Persarum cum AXgyptiis bellum inferret divitias suas condidit.” Gaza is a Persian word, and signifies ricHEs: hence Gaza, a city in Palestine, was so called because Cambyses, king of Persia, laid up his treasures in it, when he waged war with the Egyptians. The near- est Persian word of this signification which I find is ges gunj, or ganz, and sce gunja, which signi- The Arabie ais kluzaneh, comes as near as the Per- fy a magazine, store, hoard, or hidden treasure. sian, with the same meaning. Hence or makh- zen, called magazen by the Spaniards, and magazine by the English; a word which signifies a collection of stores or treasures, or the place where they are laid up. It is scarcely necessary to remark that this name is given also to certain monthly publications, which are, or profess to be, a store of treasures, or repository of precious, or valuable things. But who was Candace? It is granted that she is not found in the common lists of Ethiopic sovereigns with which we have been favoured. But neither the Abyssinians nor the Jews admitted women in their genealogies. J shall not enter into this controversy, but shall content myself with quoting the words of Mr. Bruce. “ It is known,” says he, “ from credible writers engaged in no controversy, that this Candace and we shall have oceasion often to mention her suc- cessors and her kingdom, as existing in the reign of the Abyssinian kings, long after the Mohammedan conquest : they existed when I passed through A/sara, and do undoubtedly exist there to this day.”—Bruce’s Travels, vol. li. page 431. It does not appear, as some have imagined, that the Abyssinians were converted to the Christian faith by this eunuch, nor by any of the apostles ; as there is strong historic evidence that they continued Jews and Pagans for more than three hundred years after the Christian era. Their conversion is with great probability attributed to Frumentius, sent to Abyssinia for that purpose by Athanasius, bishop of Alexandria, about A. D. 330. See Bruce as above. The Ethiopians mentioned here are those who in- habited the isle or peninsula of Meroe, above and southward of Egypt. It is the distriet which Mr. Bruce caiis Atsara, and which he proves formerly bore the name of Meroe. This place, according to Diodorus Siculus, had its name from Meroé, daughter of Cambyses. king of Persia, who died there in the expedition which her father undertook against the Ethiopians. ‘Strabo mentions a queen in this very district named Candace: his words are remarkable. Speaking of an insurrection of the Ethiopians against the Romans he says: Τούτων δ᾽ ησαν Kat οἱ της βασι- λισσης ςρατηγοι τῆς Κανδακῆης, ἡ Ka? ἡμας ηρξεὲ τῶν Αἰθιοπων, ἀνδρικὴ τις γυνη, πεπηρωμενῇῆ Tov οφθαλμον, « Among these were the officers of Queen Canpace, who in our days reigned over the Ethiopians. She was a masculine woman, and blind of one eye.” Though this could not have been the Candace men- tioned in the text, it being a little before the Christian wra, yet it establishes the fact that a queen of this name did reign in this place ; and we learn from others that it was a common name to the queens of Ethiopia. Pliny, giving an account of the report made by Nero’s messengers, who were sent to examine this country, says, Aldificia oppidi (Meroés) pauca: regnare fe- minam CANDACEN; quod nomen mullis jam annis ad reginas transit. Hist. Nat. lib. vi. cap. 29, ad fin. They reported that “the edifices of the city were few: that a woman reigned there of the name of Can- dace ; which name had passed to their queens, suc- cessively, for many years.” To one of those queens the eunuch in the text belonged; and the above is sufficient authority to prove that queens of this name reigned over this part of Ethiopia. Had come to Jerusalem for to worship] Which is a proof that he was a worshipper of the God of Israel: but how came he acquainted with the Jewish religion? Let us, for a little, examine this question. In 1 Kings reigned upon the Nile in Adbara, near Egypt. Her} x. 1, &c., we have the account of the visit paid to capital also, was taken in the time of Augustus, a few | Solomon by the queen of Sheba, the person to whom years before the conversion of the slave by Philip: | our Lord refers, Matt. xii. 42, and Luke xi. 31. 1 It 743 Philip joins himself to the A.M. cir. 4036. 28 Was returning, and sitting An. Olymp. in his chariot, Y read Esaias the cir. CCIL. 4. prophet. 29 Then *the Spirit said unto Philip, Go near, and join thyself to this chariot. 30 And Philip ran thither to him, and heard THE ACTS. chariot of the eunuch. him *read the Prophet Esaias, Δ τ ΟἿ 4036. Ξ . D. cir. 32. and said, Understandest thou An. Ouane, what thou readest ? geet aces ee 31 And he said, » How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. y Col. iil. 16. z Chap. xiil. 2. a Rom. xii. 11.——» Eph. iii. 3, 4. has been long credited by the Abyssinians that this queen, who by some is called Balkis, by others Ma- queda, was not only instructed by Solomon in the Jew- ish religion, but also established it in her own empire on her return; that she had a son by Solomon named Menilek, who succeeded her in the kingdom; and, from that time till the present, they have preserved the Jewish religion. Mr. Bruce throws some light upon this subject: the substance of what he says is the following: “There can be no doubt of the expe- dition of the queen of Sheba; as Pagan, Moor, Arab, Abyssinian, and all the countries round, vouch for it, nearly in the terms of Scripture. Our Saviour calls her queen of the south; and she is called, in 1 Kings x. 1, &c., 2 Chron. ix. 1, &e., queen of Sheba or Saba; for Saba, Azab, and Azaba, all signify the south: and she is said to have come from the wtter- most parts of the earth. In our Saviour’s time the boundaries of the known land, southward, were Rap- cam or Prassum; which were the uttermost parts of the known earth, and were with great propriety so styled by our Lord. The gold, myrrh, cassia, and frankincense, which she brought with her, are all pro- ducts of that country. The annals of the Abyssinians state that she was a pagan when she left Saba or Azad, to visit Solomon; and that she was there converted and had a son by Solomon, who succeeded her in the kingdom, as stated above. All the inhabitants of this country, whether Jews or Christians, believe this ; and, farther, that the 45th Psalm was a prophecy of her journey to Jerusalem ; that she was accompanied by a daughter of Hiram from Tyre; and that the latter part of the Psalm is a prophecy of her having a son by Solomon, and of his ruling over the Gentiles.” Tya- vels, vol. il. page 395, &c. All this being granted, and especially the Scripture fact of the queen of She- ha’s visit, and the great probability, supported by un- interrupted tradition, that she established the Jewish religion in her dominions on her return, we may at once see that the eunuch in question was a descendant of those Jews ; or that he was a proselyte in his own country to the Jewish faith, and was now come up at the great feast to worship God at Jerusalem. Mr. Bruce may be right; but some think that Saba, in Arabia Felix, is meant: see the note on Matt. xii. 42. Verse 28. Sitting in his chariot, read Esaias the prophet.| He had gone to Jerusalem to worship : he had profited by his religious exercises: and even in travelling, he is improving his time. God sees his simplicity and earnestness, and provides him an in- structer, who should lead him into the great truths of the Gospel, which, without such a one, he could not have understood. Many, after having done their duty, as they call it, in attending a place of worship, forget 744 the errand that brought them thither, and spend their time, on their return, rather in idle conversation than in reading or conversing about the word of God. It is no wonder that such should be always learning, and never able to come to the knowledge of the truth. Verse 29. Then the Spirit said unto Philip| This holy man having obeyed the first direction he received from God, and gone southward without knowing the reason why, it was requisite that he should now be in- formed of the object of his mission: the Spirit savd unto him, go near, and join thyself, &e. The angel who had given him the first direction had departed ; and the influence of the Holy Spirit now completed the information. It is likely that what the Spirit did in this case was by a strong impression on his mind, which left him no doubt of its being from God. Verse 30. Heard him read the Prophet Esaias] The eunuch, it seerns, was reading aloud, and appa- rently in Greek, for that was the common language in Egypt; and, indeed, almost in every place it was un- derstood. And it appears that it was the Greek ver- sion of the Septuagint that he was reading, as the quotation below is from that version. Verse 31. How can I, except some man should guide me2] This is no proof that “the Scriptures cannot be understood without an authorized interpret- er,” as some of the papistical writers assert. How could the eunuch know any thing of the Gospel dispensation, to which this scripture referred? That dispensation had not yet been proclaimed to him ; he knew nothing about Jesus. But where that dispensa- tion has been published, where the four Gospels and the apostolic epistles are at hand, every thing relative to the salvation of the soul may be clearly apprehended by any simple, upright person. There are difficulties it is true, in different parts of the sacred writings, which neither the pope nor his conclave can solve ; and seve- ral which even the more enlightened Protestant can- not remove ; but these difficulties do not refer to matters in which the salvation of the soul is immediately con- cerned: they refer to such as are common to every ancient author in the universe. These difficulties, be- ing understood, add to the beauty, elegance, and just- ness of the language, thoughts, and turns of expression ; and these, only the few who are capable of understand- ing are able to relish. As to all the rest, all that re- lates to faith and practice, all in which the present and eternal interest of the soul is concerned, “ the wayfaring man, though a fool, (quite illiterate,) shall not err therein.” That he would come up, and sit with him.] Se earnestly desirous was he to receive instruction rela- tive to those things which concerned the welfare of his soul. 1 Philip explains the passage A.M. cir. 4036. 32 The place of the scripture A. D. cir. 32. 4 : An, Olymp. which he read was this, ° He cir. CCI. 4. was led as a sheep to the slaugh- ter; and like a lamb dumb before his shearer, so opened he not his mouth : 33 In his humiliation his judgment was ta- ken away: and who shall declare his gene- ration ? for his life is taken from the earth. 34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the pro- phet this? of himself, or of some other man? 35 Then Philip opened his mouth, ὁ and be- gan at the same scripture, and preached unto him Jesus. Isa. 1], 7, 8——4 Luke xxiv. 27; chap. xviii. 28. 47.—! Matt. xxviil. 19; Mark xvi. 16. Verse 32. The place of the scripture] Ueptoyn τὴς γραφης, The section, or paragraph. Verse 33. In his humiliation, his judgment was taken away] He who was the fountain of judgment and justice had no justice shown him (mercy he needed not) in Ais humiliation; viz. that time in which he emptted himself, and appeared in the form of a servant. Who shall declare his generation] Τὴν yeveav αὐτου: Answering to the Hebrew 19)7 doro, which Bp. Lowth understands as implying his manner of hfe. It was the custom among the Jews, when they were taking away any criminal from judgment to exe- cution, to call out and inquire whether there was any person who could appear in behalf of the character of the criminal—whether there was any who, from intimate acquaintance with his manner of life, could say any thing in his favour? This circumstance I have noticed before, and it has been particularly re- marked in the case of Stephen: see at the end of chap. vii. In our Lord’s ease, this benevolent inquiry does not appear to have been made; and perhaps to this breach of justice, as well as of custom, the prophet re- fers ; and this shows how minutely the conduct of those pad men was known seven hundred years before it took place. God can foreknow what he pleases, and can do what he pleases; and all the operations of his infi- nite mind are just and right. Some think that, who shall declare his generation? refers to his eternal Son- ship ; others, to his miraculous conception by the Holy Spirit, in the womb of the virgin; others, to the mul- titudinous progeny of spiritual children which should be born unto God, in consequence of his passion and meritorious death. Perhaps the first, which refers to the usual custom in behalf of the criminal, is the best and most natural sense. Verse 34. Of whom speaketh the prophet this] This was a very natural inquiry: for in the text itself, and in its circumstances, there was nothing that could determine the meaning, so as to ascertain whether the prophet meant himself or some other person ; and the very inquiry shows that the eunuch had thought deeply on the subject. Verse 35. Began at the same scripture] He did CHAP VIII. ὁ Chap. x. lap. ‘ which the eunuch was reading. 36 And as they went on their τες 4036. 5 . Ὁ. cir. 32. way, they came unto a certain An. Olymp. ci cir, CCII. 4. water: and the eunuch said, —H-——— See, here is water; ° what doth hinder me to be baptized ? 37 And Philip said, f If thou believest with all thine heart, thou mayest. And he answer- ed and said, * I believe that Jesus Christ is the Son of God. 38 And he commanded the chariot to stand still: and they went down both into the wa- ter, both Philip and the eunuch; and he bap- tized him. 39 And when they were come up out of the 5 Matt. xvi. 16; John vi. 69; ix. 35, 38; xi. 27; chap.ix.20; 1 John ive Los vou; lor not confine himself to this one scripture, but made this his text, and showed, from the general tenor of the sacred writings, that Jesus was the Christ, or Messiah; and that in his person, birth, life, doctrine, miracles, passion, death, and resurrection, the Scriptures of the Old Testament were fulfilled. This preaching had the desired effect, for the eunuch was convinced of the truth of Philip’s doctrine, and desired to be baptized in the name of Jesus. Verse 36. See, here is water] He was not willing to omit the first opportunity that presented itself of his taking upon himself the profession of the Gospel. —By this we may see that Philip had explained the whole of the Christian faith to him, and the way by which believers were brought into the Christian Church, Verse 37. I believe that Jesus Christ is the Son of God.| He believed that Jesus, whom Philip preached to him, was THe Curist or Messiah, and consequently the Son of God. This whole verse is omitted by ABCG, several others of the first authority, Erpen’s edit. of the Arabic, the Syriac, the Coptic, Sahidic, ASthiopic, and some of the Slavonic: almost all the critics declare against it as spurious. Griesbach has left it out of the text, and Professor White in his Crisews says, “" Hic versus certissime delendus,” this verse, most assuredly, should be blotted out. It is found in E, several others of minor importance, and in the Vulgate and Arabic. In those MSS. where it is extant it exists in a variety of forms, though the sense is the same. Verse 38. And they went down] They alighted from the chariot into the water. While Philip was instructing him, and he professed his faith in Christ, he probably plunged himself under the water, as this was the plan which appears to have been generally followed among the Jews in their baptisms; but the person who had received his confession of faith was he to whom the baptism was attributed, as it was ad- ministered by his authority. Verse 39. The Spirit of the Lord caught away Philip] Perhaps this means no more than that the Holy Spirit suggested to the mind of Philip that he should withdraw abruptly from the eunuch, and thus 745 Phihp goes to A. M. cir. 4036 Rae | WAST An, Olymp. cir. CCI. 4. ithe Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. h) Kings xviii. 12; 2 Kings THE ACTS. Azotus and Caesarea. 40 But Philip was found at 4, M cir. 4086, Azotus : and passing through, he An, Olymp. preached in all the cities, till he ~~ —~ matali came to Cesarea. ii. 16; Ezek. iii. 12, 14. leave him to pursue his journey, reflecting on the im- portant incidents which had taken place. Some sup- pose that the angel of the Lord, and the Spirit of the Lord, are the same person throughout this chapter. There is a remarkable reading in the Codex Alexan- drinus which exists thus in two lines :— TINAATIONETIENECENEMITONEYNOYXON The Spirit of the Lord fell upon the eunuch : ATTEAOCAEKYHPIIACENTONOIAIIIIION. But the angel of the Lord snatched away Philip. This reading is found in several other MSS. and in some versions. Many think that the Spit or angel of God carried off Philip in some such manner as the Apocrypha represents the transportation of Habakkuk, who was taken up by the hair of the head, and carried from Judea to Babylon! For such an interposition there was no need. When Philip had baptized the eunuch, the Spirit of God showed him that it was not the will of God that he should accompany the eunuch to Meroe, but, on the contrary, that he should hasten away to Ashdod; as God had in that, and the neighbouring places, work sufficient to employ him in. Verse 40. Philip was found at Azotus] From the time he left the eunuch, he was not heard of till he got to Azotus, which, according to Dr. Lightfoot, was about 34 miles from Gaza, and probably it was near Gaza that Philip met the eunuch. The Azotus of the New Testament is the Ashdod of the Old. It was given by Joshua to the tribe of Judah, Josh. xv. 47. It was one of the five lordships which belonged to the Philistines, and is a seaport town on the Mediterranean Sea, between Gaza on the south, and Joppa or Jaffa on the north. Herodotus reports, lib. ii. cap. 157, that Psammeticus, king of Egypt, besieged this city 29 years, which, if true, is the longest siege which any city or fortress ever endured. Preached in all the cities, till he came to Cesarea.| This was Cesarea in Palestine, formerly called Strato’s Tower, built by Herod the Great in honour of Augus- tus. There was an excellent harbour here made by Herod; and, after the destruction of Jerusalem, it be- came the capital of the whole land of Judea. It must be always distinguished from Caesarea Philippi, which was an inland town not far from the springs of Jordan. Whenever the word Cesarea occurs without Philippi, the former is intended. As Philip preached in all the cities of Palestine till he came to Caesarea, he must have preached in the different cities of the Philistine country, Ashdod, Akkaron, and Jamnia, and also in the principal parts of Samaria, as these lay in his way from Gaza to Cesarea. As there was a readier dis- position to receive the word in those places, the Spirit of the Lord, under whose guidance he acted, did not suffer him to accompany the eunuch to Abyssinia. It appears, from chap. xxi. 8, that Philip settled at Cesarea, where he had a house and family, four of his unmarried daughters being prophetesses, It is likely that his itinerant mission ended here ; though he con- tinued occasionally to perform the work of an evan- gelist, and to bring up his family in the knowledge and fear of God, which is the most imperious duty that any master of a family can be called on to perform, and which it is impossible for any man to accomplish by substitute ; and which none can neglect without endan- gering his own salvation. CHAPTER IX. Saul, bent on the destruction of the Christians, obtains letters from the high priest, authorizing him to seize those whom he should find at Damascus, and bring them bound to Jerusalem, 1,2. On his way to Da- mascus, he has a Divine vision, is convinced of his sin and folly, is struck blind, and remains three days without sight, and neither eats nor drinks, 3-9. Ananias, a disciple, is commanded in a vision to go and speak to Saul, and restore his sight, 10-16. Ananias goes and lays his hands on him, and he receives his sight, and is baptized, 17-19. Saul, having spent a few days with the Christians at Damascus, goes to the synagogues, proclaims Christ, and confounds the Jews, 20-22. The Jews lay wait to kill him, but the disciples lel him down over the walls of the city in a basket, by night, and he escapes to Jerusalem, 23— 25. Having wished to associate with the disciples there, they avoid him; but Barnabas takes and brings him to the apostles, and declares his conversion, 26, 27. He continues in Jerusalem preaching Christ, and arguing with the Hellenistic Jews, who endeavour to slay him; but the disciples take him to Cesarea, and send him thence to his own city Tarsus, 28-30. About this time, the Churches, being freed from persecution, are edified and multiplied, 31. Peter heals Eneas at Lydda, who had been afflicted with the palsy eight years: in consequence of which miracle, all the people of Lydda and Saron are converted, 32 -35. Account of the sickness and death of a Christian woman named Tabitha, who dwelt at Joppa; and her miraculous restoration to life by the ministry of Peter, 36-41. Gracious effects produced among the inhabitants of Lydda by this miracle, 42, 43. 746 1 Saul continues to persecute Bayes τ τος in , Saul, yet nee An. Olym threatenings ; e cir, CCIIL | gs and slaughter against the disciples of the Lord, went unto the high priest, ἃ Chap. viii. 3; Gal. i. 13; 1 Tim. i. 13. NOTES ON CHAP. IX. Verse 1. Saul, yet breathing out threatenings and slaughter] The original text is very emphatic, ez ἐμπνεὼων ἀπειλῆς καὶ govov, and points out how deter- minate Saul was to pursue and accomplish his fell pur- pose of totally destroying the infant Church of Christ. The mode of speech introduced above is very frequent in the Greek writers, who often express any vehement and hostile affection of the mind by the verb πνεεὶν, to breathe, to pant ; so Theocritus, Idyll. xxii. ver. 82 : Ἐς μεσσον cuvayov, φονον αλλαλοισι πνεοντες. They came into the assembly, breathing mutual slaughter. Euripides has the same form, πῦρ πνεουσα καὶ oovor, breathing out fire, and slaughter. Iphig.inTaur. And Aristophanes more fully, referring to all the preparations for war :— Adda πνεοντας δορυ καὶ hoyx ag και λευκολοφοὺς τρυφαλειας, Και πηληκας, καὶ κνημίδας, καὶ ϑύυμους ἑπταβοειους. They breathed spears, and pikes, and helmets, and crests, and greaves, and the fury of redoubted heroes. The figure is a favourite one with Homer: hence uevea TvELoVvTEC Αβαντες, the Abantes breathing strength.—ll. ii. 536. And how frequently he speaks of his fierce countrymen as, μένεα πνείοντες AyxatoL, the Greeks breathing strength, see Il. iii. 8; xi. 508 ; xxiv. 364, which phrase an old Scholiast interprets, being filled with strength and fury. St. Luke, who was master of the Greek tongue, chose such terms as best expressed a heart desperately and incessantly bent on accomplishing the destruction of the objects of its resentment. Such at this time was the heart of Saul of Tarsus; and it had already given full proof of its malignity, not only in the martyrdom of Stephen, but also in making havoc of the Church, and in forcibly entering every house, and dragging men and women, whom he suspected of Christianity, and committing them to prison. See chap. vill. 3. Went unto the high priest} As the high priest was chief in all matters of an ecclesiastical nature, and the present business was pretendedly religious, he was the proper pérson to apply to for letters by which this viru- lent persecutor might be accredited. The letters must necessarily be granted in the name of the whole San- hedrin, of which Gamaliel, Saul’s master, was at that time the head; but the Aigh priest was the proper organ through whom this business might be negotiated. Verse 2. Letlers to Damascus to the synagogues] Damascus, anciently called ΤΡ 2 Damask, and ΠΣ Darmask, was once the metropolis of all Syria. It was situated at fifty miles’ distance from the sea; from which it is separated by lofty mountains. It is washed CHAP. 1X. the Christan Church. oe ὃ A. Μ. cir. 4037. 2 And desired of him letters to ptedess Damascus to the synagogues, An. Olymp. Z : ir. CCHI 1. that if he found any ὃ of this a Sc δεν way, whether they were men or women, Gr. of the way: so chap. xix. 9, 23. by two rivers, Amara or Abara, which ran through it, and Pharpar, called by the Greeks Chrysorrhoas, the golden stream, which ran on the outside of its walls. - It is one of the most ancient cities in the world, for it existed in the time of Abraham, Gen. xiv. 15; and how long before is not known. The city of Damascus is at present a place of considerable trade, owing to its being the rendezvous for all the pilgrims from the north of Asia, on their road to and from the temple of Mecca. It is surrounded with pretty strong walls, which have nine gates, and is between four and five miles in cir- cumference. It contains about 100,000 inhabitants, some say more, the principal part of whom are Arabs and Turks, with whom live, in a state of considerable degradation, about 15,000 Christians. Damascus, like other places uf importance, has passed through the hands of many masters. It was captured and ruined by Tiglath Pileser, who carried away its inhabitants to Kin, beyond the Euphrates, about 740 years before the Christian era; and thus was fulfilled the prophecy of Isaiah, chap. xvii. 1-3, and that of Amos, chap. i. 4,5. It was also taken by Sennacherib, and by the generals of Alexander the Great. Metellus and Lelius seized it, during the war of Pompey with Tigranes ; before Christ 65. It continued under the dominion of the Romans till the Saracens took possession of it, in A. Ὁ. 634. It was besieged and taken by T'eemour lenk, A. D. 1400, who put all the inhabitants to the sword. The Egyptian Mamelukes repaired Damascus when they took possession of Syria; but the Turkish Emperor Selim having defeated them at the battle of Aleppo in 1516, Damascus was brought under the government of the Turks, and in their hands it still remains. In the time of St. Paul it was governed by Aretas, whose father, Obodas, had been governor of it under Augustus. Damascus is 112 miles south of Antioch; 130 N. N. E. of Jerusalem; and 2708.8. W. of Diarbek. Longitude 37° east: latitude 33° 45’ north. The fruit tree called the Damascene, vul- garly° Damazon, and the flower called the Damask rose, were transplanted from Damascus to the gardens of Europe; and the silks and linens, known by the name of Damasks, were probably first manufactured by the inhabitants of this ancient city. Any of this way] That is, this religion, for so 717 derec in Hebrew, and ὁδος, hodos, in Hellenistic Greek, are often to be understood. 71" 717 derec Yehovah, the way of the Lord, implies the whole of the worship due to him, and prescribed by himself: the way or path in which he wills men to walk, that they may get safely through life, and finally attain everlasting felicity. The Jewish writers designate the whole doctrine and prac- tice of Christianity by a similar expression, 7 a-axyun derec hanotsarim, the way, doctrine, or sect of the Christians. Whether they were men or women] Provided they 741 THE Saul, going to Damascus, 1s met A.M. cir, 4037. ig i Ect 4037. he might bring them bound unto An. Olymp. Jerusalem. ir. CCIIL 1. : aoe. | AGMA es) He journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven : 4 And “he fell to the earth, and heard a ACTS. by Jesus Christ on the way. voice saying unto him, Saul, Saul, Δ, δ cit. 4037 ° why persecutest thou me 7 An. Olymp. 5 And he said, Who art thou, CCM! Lord? And the Lord said, I am Jesus whom thou persecutest: ‘7t is hard for thee to kick against the pricks. ¢ Chap. xxii. 6; xxvi. 12; 1 Cor. xv. 8——4 Dan. viii. 17; x. 9. were Jews; for no converts had as yet been made among the Gentiles; nor did the power of the high priest and Sanhedrin extend to any but those who be- longed to the synagogues. Pearce. In every country where there were Jews and syna- gogues, the power and authority of the Sanhedrin and high priest were acknowledged: just as papists in all countries aéknowledge the authority of the pope. And as there can be but one pope, and one conclave, so there could be but one high priest, and one Sanhedrin; and this is the reason why the high priest and sanhe- drin at Jerusalem had authority over all Jews, even in the most distant countries. Verse 3. Suddenly there shined round about him] This might have been an extraordinary flash of the electric fluid, accompanied with thunder, with which God chose to astonish and confound Saul and his com- pany ; but so modified it as to prevent it from striking them dead. Thunder would naturally follow such a large quantity of this fluid as appears to have been disengaged at this time; and owt of this thunder, or immediately after it, Christ spoke in an awful and dis- tinct voice, which appears to have been understood by Saul only. Verse 4. And he fell to ihe earth] Being struck down with the lightning: many persons suppose he was on horseback, and painters thus represent him ; but this is utterly without foundation. Painters are, in almost every case, wretched commentators. Verse 5. Who art thou, Lord?| Tic et, Kupie; Who art thou, Sir? He had no knowledge who it was that addressed him, and would only use the term Kupie, as any Roman or Greek would, merely as a term of civil respect. Tam Jesus whom thou persecutest] “ Thy enmity is against me and my religion ; and the injuries which thou dost to my followers I consider as done to myself.” The following words, making twenty in the origi- nal, and thirty in our version, are found in no Greek MS. The words are, It is hard for thee to kick against the pricks: and he trembling and astonished said, Lord, what wilt thou have me to do? and the Lord said unto him. It is not very easy to account for such a large addition, which is not only not found in any Greek MS. yet discovered, but is wanting in the Jala, Erpen’s Arabic, the Syriac, Coptic, Sahidic, and most of the Slavonian. It is found in the Vulgate, one of the Arabic, the Althiopic, and Armenian ; and was pro- bably borrowed from chap. xxvi. 14, and some mar- ginal notes. It is wanting also in the Complutensian edition, and in that of Bengel. Griesbach also leaves it out of the text. It is hard for thee &c.] 748 Σκληρον σοι προς KevTpa | © Matt. xxv. 40, ὅζο.-----ἰ Chap. v. 39. λακτιζειν. This is a proverbial expression, which exists, not only in substance, but even in so many words, both in the Greek and Latin writers. Kevtpov, kentron, signifies an ox goad, a piece of pointed iron stuck in the end of a stick, with which the ox is urged on when drawing the plough. The origin of the proverb seems to have been this: sometimes it happens that a restive or stubborn ox kicks back against the goad, and thus wounds himself more deeply : hence it has become a proverb to signify the fruitlessness and absurdity of re- belling against lawful authority, and the getting into greater difficulties by endeavouring to avoid trifling sufferings. So the proverb, Incidit in Scyllam qua vult vitare Charybdim. Out of the cauldron into the fire. “* Out of bad into worse.” The saying exists, almost in the apostolic form, in the following writers. Evripiwes, in Bacch. ver. 793 :— Θυοιμ᾽ av αὐτῳ μαλλον, ἡ ϑυμουμενος Προς κεντρα λακτιζοιμι, ϑνητος wv, Oew. “T, who am a frail mortal, should rather sacrifice to him who is a cop, than, by giving place to anger, kick against the goads.” And Aiscuytus, in Agamemnon, ver. 1633 :— Προς kevTpa μη λακτιζε Kick not against the goads. And again in Prometh. Vinct. ver. 323 :— Προς κεντρα κωλον EKTEVELC, ὅρων ὅτι Tpayve μοναρχος ovd’ ὑπευθυνος κρατει. “Thou stretchest out thy foot against goads, see- ing the fierce monarch governs according to his own will.” Resistance is of no use: the more thou dost rebel, the more keenly thou shalt suffer. See the Scholi- ast here. Pinpar has a similar expression, Pyth. ii. ver. 171-5 :— Φερειν δ᾽ ελαφρως Exavyeviov λαβοντα Ζυγον γ᾽ apnyet. ἼΤοτι κεντρον de Tot Λακτιζεμεν, τελεθει Ολεσθηρος οιμος. “Tt is profitable to bear willingly the assumed yoke To kick against the goad is pernicious conduct.” Where see the Scholiast, who shows that “ it is ridi- culous for a man to fight with fortune : for if the unruly ox, from whom the metaphor is taken, kick against the goad, he shall suffer still more grievously.”— Terence uses the same figure. Phorm. Act i. scen 2, ver. 27 :— 1 He 1s directed to go to CHAP. IX. Damascus to receive imstructions A.M. cir. 4037. § And he, trembling and asto- A. D. cir. 33. x 3 An. Olymp. nished, said, Lord, © what wilt = “ thou have me to do? And the Lord sajd unto him, Arise, and go into the city, and it shall be told thee what thou must do. ————— ΄τ΄το τ΄“ »;Ὰ»ΔΣτὟτῳἭἝ----ς-.ῦ-.»... τ: § Luke iii. 10; chap. ii. 37; xvi. 30. h «hh son A.M. cir. 4037 7 And ἃ the men which jour paneer 4 neyed with him stood speechless, λπὶ Olvmp. . . . clr. 4. hearing a voice, but seeing no —————- man. 8 And Saul arose from the earth: and when 5 Dan. x. 7; see chap. xxil. 9; xxvi. 13. Venere in mentem mihi istec: nam inscitia est, Adversum stimulum calces. the greatest importance I shall close with the advice of one greater than the Roman agriculturist: Fathers, provoke not your children to anger, lest they be dis- couraged, Col. iii. 21; but bring them up (ev παιδειᾳ Kat νουθεσίᾳ Kupiov) in the discipline and admonition of the Lord, Eph. vi. 4, using the authority that God has given you with a steady hand, actuated by a ten- der and feeling heart. Verse 6. Trembling] Under a strong apprehension of meeting the judgment he deserved. And astonished] At the light, the thunder, and the voice. Lord, what wilt thou have me to do?| The word Kupte, Lord, is here to be understood in its proper sense, as expressing authority and dominion: in the 5th verse it appears to be equivalent to our word sir. The pride of the Pharisee is now brought down to the dust; and the fury of the persecutor is not only resirained, but the lion becomes a lainb. What wilt thou have me to do? Wilt thou condescend to em- ploy me among thy meanest servants ? Go into the city, and it shall be told thee, &c.| Jesus could have informed him at once what was his will concerning him; but he chose to make one of those very disciples whom he was going to bring in donds to Jerusalem the means of his salvation: 1. To show that God will help man by man, that they may learn to love and respect each other. 2. That in the bene- yolence of Ananias he might see the spirit and ten- dency of that religion which he was persecuting, and of which he was shortly to become an apostle. Verse 7. Stood speechless, hearing a voice, but seeing no man.| The men were evveot, stupified, hearing τῆς φωνης, the voice or thunder, but not distinguishing the words, which were addressed to Saul alone ; and which were spoken oud of the thunder, or in a small, still voice, after the peal had ceased. The remarkable case, 1 Kings xix. 11—13, may serve to illustrate that before us. And he said, Go forth, and stand upon the mount before the Lord; and the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord ; and after the wind an earthquake ; and after the earthquake a fire; and after the fire a still small voice; and when Elijah heard it, he wrapped his face in his mantle, and went out, and stood in the entering in of the cave, and be- hold, there came a voice unto him, and said, WHAT Dost THOU HERE, Exisan! The thunder must have been heard by all; the small, still voice by Saul alone. This consideration amply reconciles the passage in the text with that in chap. xxii. 9, where Paul says, They that were with me saw the light and were afraid, but they heard not the voice of him that spake withme. They vity, may be profitably used.” In reference to the | had heard the thunder which followed the escape of the same subject, which all concerned should feel to be of | lightning, but they heard not the voice of him that spake 1 749 “ These things have come to my recollection, for it is foolishness for thee to kick against a goad.” Ovip has the same idea in other words, T'rist. lib. ii. ver. 15 :— At nunc (tanta meo comes est insania morbo) Saxa malum refero rursus ad icta pedem. Scilicet et victus repetit gladiator arenam ; Et redit in tumidas naufraga puppis aquas. But madly now I wound myself alone, Dashing my injured foot against the stone : So to the wide arena, wild with pain, The vanquish’d gladiator hastes again ; So the poor shatter’d bark the tempest braves, Launching once more into the swelling waves. Intelligent men, in all countries and in all ages of the world, have seen and acknowledged the folly and wickedness of fighting against God; of murmuring at the dispensations of his providence; of being impa- tient under affliction ; and of opposing the purposes of his justice and mercy. The words contain a universal lesson, and teach us patience under affliction, and sub- jection to the sovereign will of God; and they espe- cially show the desperate wickedness of endeavouring, ΟΥ̓ persecution, to hinder the dissemination of the truth of God in the earth. He that kicks against this goad does it at the risk of his final salvation. The fable of the viper and the file is another illustration of this proverb: it gnawed and licked the file, till it destroyed its teeth and wasted away its tongue. The maxim in the proverb should be early inculeated on the minds of children and scholars; when chastised for their faults, resistance and stubbornness produce increased coercion and chastisement. And let parents and mas- ters learn that the oft-repeated use of the goad and ferula seldom tend to reclaim, but beget obduracy and desperation. The advice of Columella to the plough- man, having some relation to the proverb in the text, and a strong bearing on this latter part of the subject, is worthy of the most serious regard: ‘‘ Voce potius quam verberibus terreat ; ultimaque sint opus recusan- tibus remedia plage. Nunquam stimulo lacessat ju- vencum, quod retrectantem calcitrosumque eum reddit: nonnunquam tamen admoneat flagello.” Conumenna, De Re Rustica, lib. ii. cap. 2, in fine. “ Let the hus- bandman intimidate his oxen more by his voice than by blows, to which he should never have recourse but in extreme cases. A young steer should never be goad- ed, for this will induce him to ‘ick and run back; but on proper occasions the whip, as an incentive to acti- THE Ananias has a vision A.M. cir. 4037. 1; τ ae. his eyes were opened, he saw no An. Olymp. man; but they led him by the cir. CCIIL. 1. cas a. handsiand brought him into Da- mascus. 9 And he was three days without sight, and neither did eat nor drink. 10 f And there was a certain disciple at Damascus ' named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. ACTS. concerning Sau: A. M. cir. 4037 A. D. cir. 33 An. Olymp. cir. CCIIL 1. 11 And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul * of Tarsus ; for, behold, he prayeth, 12 And hath seen in a vision a man named Ananias coming in, and putting fas hand on him, that he might receive his sight. 13 Then Ananias answered, Lord, I have heard by many of this man, ! how much evil i Chap. xxii. 12. X Chap. xxi. 39; xxii. 3——! Ver. 1. to Saul; they did not hear the words, I am Jesus whom thou persecutest, &c.; but they saw and heard enough to convince them that the whole was supernatural ; for they were all struck down to the earth with the splen- dour of the light, and the sound of the thunder, which I suppose took place on this occasion. It has been a question among divines, whether Jesus Christ did really appear to Saul on this occasion. The argu- ments against the real appearance are not strong. St. Luke tells us that those who were with him heard the yoice, but they saw no man; which is a strong inti- mation that he saw what they did not. Ananias, it seems, was informed that there had been a real ap- pearance, for, in addressing Saul, ver. 17, he says, The Lord Jesus that APPEARED unto THEE in the way as thou camest, gc. And Barnabas intimates thus much, when he brought him before the apostles at Jerusalem, for he declared unto them how he had srrn the Lord in the way, and that he had spoken unto him; and, chap. xxii. 14, where the discourse of Ananias is given more at large, he says, The God of our fathers hath chosen thee that thou shouldest know his will, and ser that Just ong, and shouldest wear the voice of his mouth ; so we find that hearing the voice, or words of his mouth, was not what is called the appearance ; for, besides this, there was an actual manifestation of the person of Christ. But St. Paul’s own words, 1 Cor. ix. 1, put the subject out of dispute: Am 7 not an apostle? Am Inot free? Have 1 nor szen Jesus Curist our Lorp?t To which may be added, 1 Cor. zy. 8, And last of all, Hz WAS SEEN OF ME ALSO, as of one born out of due time. Verse 8. When his eyes were opened, he saw no man} Instead of ovdeva, no man, the Codex Alexandrinus, the Syriac, Vulgate, and some others, have οὐδεν, nothing. He not only saw no man, but he saw nothing, being quite blind; and therefore was led by the hand to Damascus, μη βλεπων, being without sight Verse 9. Neither did eat nor drink.| The anxiety of his mind and the anguish of his heart were so great that he had no appetite for food; and he continued in ictal darkness and without food for three days, till Ananias proclaimed salvation to him in the name of the Lord Jesus. Verse 10. A certain disciple—named Ananias] A general opinion has prevailed in the Greek Church that this Ananias was one of the seventy-two disciples, and that he was martyred; and they celebrate his martyr- dom cn the first of October. It has been farther stated 750 that his house was turned into a church, which remains to the present day, though now occupied as a Turkish mosque ; but even the Mohammedans have the tradi- tion, and treat his memory with great respect. How- ever this may be, from chap. xxii. 12, we learn, what is of more importance, that he was a devout man ac- cording to the law, having a good report of all the Jews that dwelt there. See on ver. 17. To him said the Lord in a vision] Ev ὁραματι, In a strong impression made upon his mind, which left no doubt concerning its heavenly origin, nor of the truth of the things represented by it. It is very probable that the whole took place in a dréam. Verse 11. Arise, and go into the street which is called Straight] How very particular is this direction! And it was necessary that it should be so, that he might see the whole to be a Divine communication ; the house was probably one in which Saul was accustomed to reside when at Damascus; and where he was known as a native of Tarsus. Tarsus was a city of Cilicia, seated on the Cydnus, and now called Tarasso. It was, at one period, the capital of all Cilicia, and became a rival to Alexandria and Athens in the arts and sciences. The inhabitants, in the time of Julius Cesar, having shown themselves friendly to the Romans, were endowed with all the privileges of Roman citizens; and it was on this ac- count that St. Paul claimed the rights of a Roman citizen ; a circumstance which, on different occasions, was to him, and the cause in which he was engaged, of considerable service. Behold, he prayeth] He is earnestly seeking to know my will, and to find the salvation of his soul; there- fore, go speedily, and direct him. Some have laid needless stress on these words, as if they intimated, that “though Saul as a Pharisee had often said his prayers, yet he had never prayed them till now.” This is not correct: he could himself testify that, while he was a Pharisee, he had lived in all good conscience towards God; and consequently, in that time, made many faithful and fervent prayers; but he was pray- ing now for instruction, and his prayers were speedily answered. Verse 12. Hath seen in a vision] While God pre- pares Ananias, by a vision, to go and minister to Saul, he at the same time prepares Saul, by another vision, to profit by this ministry. Verse 13. Lord, I have heard by many of this man] This was all done in a dream, else this sort of reason 1 The Lore speaks to Ananias A.M. cir. 4037. Sr 437 he hath done to thy saints at Anse. Jerusalem : cir. CCIIL. 1. c 14 And here he hath authority from the chief priests to bind all ™ that call en thy name. 15 But the Lord said unto him, Go thy way: for "he is a chosen vessel unto me, to bear m Ver. 21; chap. vii. 59; xxii. 16; 1 Cor. i. 2; 2 Tim. ii. 22. = Chap. xiii. 2; xxii. 21; xxvi. 17; Rom. i. 1; 1 Cor. xv. 10; Gal. i. 15; Eph. iii. 7, 8; 1 Tim. 1.7; 2 Tim. i. 11. ing with his Maker would have been intolerable in Ana- nias. Saul had been a nolorious persecutor ; many could testify of his outrageous acts against the poor followers of Christ. Thy saints) That is, the Christians, or followers of Christ. ‘Aycoe signifies not only holy persons, but also consecrated persons; from a, negative, and yn, the earth; persons who are separated from all earthly uses, and consecrated to the service of God alone. Verse 14. And here he hath authority, &e.] Ananias had undoubtedly heard of Saul’s coming, and the com- mission he had received from the chief priests; and ne was about to urge this as a reason why he should nave no connection with so dangerous a man. Verse 15. Go thy way] He was thus prevented from going farther in his reasoning on this subject. He is a chosen vessel unto me| The word σκεῦος in Greek, and Ὁ keley in Hebrew, though they literally signify a vessel, yet they are both used to signify any kind of instrument, or the means by which an act is done. In the Tract. Sohar Ewod. fol. 87, on these words of Boaz io Ruth, chap. ii. ver. 9, When thou art athirst, go unto the vessels and drink, &ce., there are these remarkable words; “~5D keley, vessels ; that is, the righteous, who are called the vessels or instruments of Jehovah : for it is decreed that the whole world shall bring gifts to the King Messiah; and these are the vessels of the Lord: vessels, I say, which the holy and blessed God uses, although they be brittle; but they are brittle only in this world, that they may esta- blish the law and the worship with which the holy and blessed God is worshipped in this world; neither can this ministry be exercised but by vessels or instruments.” This mode of speech was common also among the Greek and Roman writers. So Potysius, speaking of Damocles, Excerpta, vol. 111. lib. 13, [Edit. Ernesti,] says, Hv ὑπηρετικον σκεῦος, Kat πολλας EXwY εφορμας εἰς πραγματῶν οἰκονομίαν. * He was a useful instru- nent, and fit for the management of affairs.” We find Paul, in 1 Thess. iv. 4, using the same word, σκεῦος, for the body, agreeable to the expression of Lucretius, iii. 441, Corpus, quod vas quasi constitit ejus. “The Bopy, which is the vesseL or instrument of the soul.” See Bp. Pearce on this passage. Chosen vessel.—Zxevog exdoyye is properly a He- braism, for an excellent or well-adapted instrument. Every reader of the Bible must have noticed how often the word chosen is used there to signify excelling or eminent: so we use the word choice, “ choice men,” eminent persons; “choice things,” excellent articles. So in Jer. xxii. 7: They shall cut down thy choice i CHAP. IX. m a vision concernng Saul ο ; A. M. cir. 4037. my name before ° the Gentiles, ae Lah onl and Ρ kings, and the children of δι. Olymp. ew. CCLL 1. Israel ; paar, 16 For 41 will show him how great things he must suffer for my name’s sake. 17 *And Ananias went his way, and enter- ed into the house; and * putting his hands on ο Rom. i.5; xi. 13; Gal. ii. 7,8.——P Chap. xxv. 22,23; xxvi. 1, &c.——4 Chap. xx. 23; xxi. 11; 2Cor. xi. 23. τ Chap. xxii. 12, 13.—* Chap. viii. 17. cedars, VIW8 W131) 113) vecaretu MIBCHAR arazeyca ; καὶ exkowouat τας Ek λεκτας κεδρους cov, Serr. They shall cut the most ExceLLEeNt of thy cedars; or thy cedar trees, which are the most excellent of their kind, they will cut down. Whoever considers the character of St. Paul, his education, attainments in natural know- ledge, the distinguished part he took—first against Christianity, and afterwards, on the fullest conviction, the part he took in its favour—will at once perceive how well he was every way qualified for the great work to which God had called him. To bear my name before the Gentiles] To carry the ensign of the cross among the Greeks and Romans ; and, by the demonstration of the Spirit, to confound their wisdom and learning, and prove that neither sal- vation nor happiness could be found in any other. Hence he was emphatically called, the apostle of the Gentiles, 1 Tim. ii. 7; 2 Tim. i. 11. See also Gal. ii. 7, 8, and Eph. iii. 8. Verse 16. How great things he must suffer] In stead of proceeding as a persecutor, and inflicting suf ferings on others, I will show him how many things he himself must suffer for preaching that very doctrine which he has been hitherto employed in persecuting. Strange change indeed! And with great show of reason, as with incontrovertible strength of argument, has a noble writer, Lord Lyttleton, adduced the con- version of Saul of Tarsus, and his subsequent conduct, as an irrefragable proof of the truth of Christianity. Some think that the words, J will show him, &c.. refer to a visionary representation, which Christ was immediately to give Saul, of the trials and difficulties which he should have to encounter; as also of that death by which he should seal his testimony to the truth. Ifso, what a most thorough conviction must Saul have had of the truth of Christianity, cheerfully and deliberately to give up all worldly honours and profits, and go forward in a work which he knew a violent death was to terminate ! Verse 17. Brother Saul] As he found that the Head of the Church had adopted Saul into the hea venly family, he made no seruple to give him the right hand of fellowship, and therefore said, Brother Saul. The Lord, even Jesus] Of what use is this intru- sive word even here? It injures the sense. St. Luke never wrote it; and our translators should not have inserted it. The Lord Jesus, the sovereign Jesus who appeared unto thee in the way, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. Christ could have cured him as miracu- lously by his own power, without human mezns, as 751 THE Ananias comes to Saul, gana 4037. him said, Brother Saul, the Lord, An. Olymp. even Jesus, that appeared unto ir. CCIIL. 1. : a thee anpihe way as thou camest, hath sent me, that thou mightest receive thy sight, and tbe filled with the Holy Ghost. 18 And immediately there fell from his eyes ACTS. who recewes his sight. as it had been scales: and he 4,M, οἷς 4037. received sight forthwith, and An. Olymp. : cir. CCI. 1. arose, and was baptized. --- 19 And when he had received meat, he was strengthened. "Then was Saul certain days with the disciples which were at Damascus. 20 And straightway he preached Christ in t Chap. ii. 45 iv. 31; viii. 17; xiii. 52. uChap. xxvi. 20. he had enlightened his heart without them; but he will honour man by making him his agent, even in working miracles. And be filled with the Holy Ghost.] So it appears that the Holy Spirit was given to him at this time, and probably by the imposition of the hands of Ananias. To say that it would be degrading to an apostle to receive the Holy Ghost by means of one who was not an apostle isa very flimsy argument against the evidence which the text affords that Saul did receive this Spirit by the ministry of Ananias: besides, Saul was not an apostle at this time; he was not even a Christian ; and the Holy Ghost, which he received now, was given more to make him a thorough Christian convert than to make him an apostle. No person will deny that he was baptized by Ananias; anid certainly there was as strong an objection against an apostle receiving baptism from one who was not an apostle as there could be in receiving the Holy Spirit from such a person. It is very likely that Ananias was either one of the seventy disciples commissioned by Jesus Christ himself, or one of those who had been converted on the day of pentecost. If he were the former, any authority that man could have he had. But who was the instrument is a matter of little im- portance ; as the apostleship, and the grace by which it was to be fulfilled, came immediately from Jesus Christ himself. Nor has there ever been an apostle, nor a legitimate successor of an apostle, that was not made such by Christ himself. If we consider the au- thority as coming by man, or through any description of men, we should be arrested and confounded by the difficult question, Who baptized the apostles? Jesus Christ baptized no man, John iv. 2. Who then bap- tized Peter? Can the Roman conclave answer this question? I trow not. It would be as difficult to answer it as to prove Peter’s supremacy. We have no evidence who baptized the apostles, who them- selves baptized so many others. The truth is, none but Christ ever made an apostle ; and none but him- self can make and qualify a Christian minister. Verse 18. There fell from his eyes as it had been scales| This was real: he had been so dazzled with the brightness of the light that we may suppose the globe of the eye, and particularly the cornea, had suf- fered considerable injury. The structure of the cornea was doubtless much disturbed, and the whole of that humour would be rendered opaque, and incapable of permitting the rays of light to pass through the dif- ferent humours to the retina, where all the images of things transmitted through the lenses, or humours, are distinctly painted. In the miraculous cure the mem- 752 brane was restored to its primitive state, and the opaque matter separated from the cornea, in the form of thin Zamine or scales. This being done, the light would have as free a passage as formerly, and the re- sult would be distinct vision. And arose, and was baptized.| That he was baptized by Ananias there is every reason to believe; as he appears to have been the chief Christian at Damascus. As baptism implied, in an adult, the public profession of that faith into which he was baptized, this baptism of Saul proved, at once, his own sincerity, and the deep and thorough conviction he had of the truth of Christianity. Verse 19. When he haz received meat, he was strengthened] His mind must have been greatly worn down under his three days’ conviction of sin, and the awful uncertainty he was in concerning his state ; but when he was baptized, and had received the Holy Ghost, his soul was Divinely invigorated; and now, by taking food, his bodily strength, greatly exhausted by three days’ fasting, was renewed also. The body is not supported by the bread of life, nor the soul by the bread that perisheth: each must have its proper aliment, that the whole man may be invigorated, and be enabled to perform all the functions of the animal and spiritual life with propriety and effect. Then was Saul certain days with the disciples] Doubtless under instructions, relative to the doctrines of Christianity ; which he must learn particularly, in order to preach them successfully. His miraculous conversion did not imply that he must then have a consummate knowledge of every Christian doctrine. To this day we find that even the genuine Christian convert has a thousand things to learn; and for his instruction he is placed in the Church of Christ, where he is built up on his most holy faith by the ministry and experience of the disciples. Without the com- munion of saints, who is likely to make a steady and consistent Christian; even though his conversion should have been the most sincere and the most remarkable ? Verse 20. Preached Christ in the synagogues] In- stead of Xpicov, Christ, Ijcovv, Jesus, is the reading of ABCE, several others of high importance, together with the Syriac, Coptic, Aithiopic, Armenian, Slavo- nic, and Vulgate. The great question to be determined, for the con- vietion of the Jews, was that Jesus was the Son of God. That the Christ, or Messiah, was to be the Son of God, they all believed. Saul was now con- vinced that Jesus, whom they had crucified, and who had appeared to him on the way, was the Son of God 1 Saut preaches in the synagogues. A.M, cir. 37 the synagogues, ἡ that he is the An. Olymp. Son of God. cir. CCUL. 1. 4 ————._ 21 But all that heard him were amazed, and said, Is not this he that destroy- ed them which called on this name in Jerusa- lem, and came hither for that intent, that he might bring them bound unto the chief priests ? 22 But Saul increased the more in strength, *and confounded the Jews which dwelt at Da- mascus, proving that this is very Christ. 23 9 And after that many days were fulfil- led, ¥ the Jews took counsel to kill him : CHAP. IX. The Jews lay wait for him. 24 * But their laying await was So i known of Saul. And they watch- ἀπ. Olymp. ed the gates day and night to Seine kill him. 25 Then the disciples took him by night, and “Jet him down by the wall in a basket. 26 9 And » when Saul was come to Jerusa- lem, he assayed to join himself to the disci- ples: but they were all afraid of him, and believed not that he was a disciple. 27 © But Barnabas took him, and brought him to the apostles, and declared unto them ¥ Chap. viii. 37 Chap. viax.3; ver.1; Gal.i. 13, 23—* Ch. xviil. 28. ——¥ Chap. xxi. 12, xxv. 3; 2 Cor. xi. 26. or Messiah; and therefore as such he proclaimed him. The word Christ should be changed for Jesus, as the latter is, without doubt, the genuine reading. The first offers of the grace of the Gospel were uniformly made to the Jews. Saul did not at first offer Jesus to the heathens at Damascus; but to the synagogues of the Jews. Verse 21. 15 not this he that destroyed them] Ὁ πορθησας. The verb πορθεὶν has three acceptations in the Greek writers: 1. To treat one as an enemy, to spoil him of his goods. 2. To lead away captive, to imprison. 3. To slay. Paul was properly πόρθων, a destroyer, in all these senses. 1. He acted as the most determined enemy of the Christians: Being ex- ceedingly mad against them, he persecuted them to strange cities, chap. xxvi. 11. 2. He shut up many of the saints in prison, chap. viii. 3; ix. 14; xxvi. 10. 3. He persecuted them unto death—gave his voice against them, that they might be destroyed, and was a principal instrument in the martyrdom of Ste- phen. He breathed threatenings and slaughter. See chap. vii. 58; viii. 1; ix. 1; xxvi. 10,11. There- fore these three meanings οἵ the original word are all exemplified in the conduct of Saul. Verse 22. Confounded the Jews] Svvexvve, Over- whelmed them so with his arguments that they were obliged to blush for the weakness of their own cause. Proving that this] Οὗτος, This person, viz. Jesus, is very Christ; ecw ὁ Xpicoc, is THE Curist, or Mes- siah. See on ver. 20. Verse 23. And after that many days were fulfilled] What follows relates to transactions which took place about three years after his conversion, when he had come a second time to Damascus, after having been in Arabia. See Gal. i. 17, 18. What he did in Arabia we know not; he probably preached Christ in different Jewish synagogues; but with what fruit we are not told. St. Luke, who could not have been ignorant of this part of his history, passes it over in silence; and any assertion, at this distance of time, relative to his employment in Arabia for those three years, must be both foolish and impertinent. 22 Cor. xi. 32. xxii. 17; Gal. i. 17, 18. 4So Josh. ii. 15; 1 Sam. xix. 12. » Chap. © Chap. iv. 36; xiii. 2. at war with Herod, his son-in-law, who had put away his daughter in order to marry Herodias, his brother Philip’s wife. As Herod was supported by the Ro- mans, Saul’s enemies might intimate that he was in league with them or Herod; and, as the gates of the city were constantly watched and shut, that no spy might enter, and no fugitive get away, they thought it would be easy to apprehend him; and doubtless got orders for the different officers at the gates to be on the look-out that he might not be permitted to escape. Verse 25. Let him down by the wall] Favoured, probably, by a house built against or upon the wall, through the window of which they could lower him in a basket ; and by thismeans he made hiseseape. His escape was something similar to that of the spies at Jericho, Josh. ii. 15. Verse 26. He assayed to join himself to the disev- ples] Exsipato κολλασθαι, He endeavoured to get closely united to them, to be in religious fellowship with them. Believed not that he was a disciple.| They did not suppose it possible that such a person could be con- verted to the faith of Christ. The full power of Di- vine grace, in the conversion of the soul, was not yet completely known. Verse 27. Barnabas—brought him to the apostles}, That is, to Peter and James; for others of the apos- tles he saw none, Gal.i. 19. It appears that he went up at this time to Jerusalem merely to see Peter, with whom he abode fifteen days, Gal. i. 18. How it came that the apostles and Church at Jerusalem had not heard of Saul’s conversion, which had taken placa three years before, is not easy to be accounted for. The following considerations may help: 1. It is cer- tain that intelligence did not travel speedily in these primitive times; there were few open roads, and πὸ regular posts, except those between military stations. 2. Though there were many Jews in Damascus, and several Christians, yet the city was heathen, and under a heathen king, with whom the Jews at Jerusalem could have little commerce. 3. Though Herod had | married the daughter of Aretas, yet, as he had put Verse 24. They watched the gates day and night | her away, there were great animosities between the to kill him] At this time Damascus was under the | two courts, which at last broke out into an open war; government of Aretas, king of Arabia, who was now Vou. I. ( 48 ) | this must have prevented all social and commercia’ 753 THE ae £010. how he had seen the Lord in the An. Olymp. way, and that he had spoken to or CON * him, ἃ and how he had preached boldly at Damascus in the name of Jesus. 28 And © he was with them, coming in and going out, at Jerusalem. 29 And he spake boldly in the name of the Lord Jesus, and disputed against the ἢ Gre- clans: &but they went about to slay him. Saul preaches at Jerusalem. “Ver. 20, 22. 6 Gal. i. 18——f Chap. vi. 1; xi. 20.—+ Ver. ACTS. The Churches have peace 30 Which when the brethron 4,™, cir. 4040 knew, they brought him down to An. Olymp. Cesarea, and sent him forth to ee sete Tarsus. 31 » Then had the Churches rest throughout all Judea, and Galilee, and Samaria, and were edified ; and walking in the fear of the Lord, ‘and in the comfort of the Holy Ghost, were multiplied. 23; 2 Cor. xi. 26.— See chap. viii. 1 — 1 Cor. iii. 16; vi. 19. intercourse. 4. The Christians were at that time greatly persecuted by the Jews, and therefore the few that dwelt at Damascus could have little connection, if any, with their brethren at Jerusalem. 5. It might be the interest of the Jews at Jerusalem, supposing they had heard of it, to keep the fact of Saul’s conver- sion as quiet as possible, that the Christian cause might not gain credit by it. 6. They might have heard of his conversion; but either did not fully credit what they had heard, or were not satisfied that the person who now presented himself was the man; for it is not likely that all the Christians at Jerusalem had been personally acquainted with Saul. Verse 28. He was with them coming in and going out] Freely conversing and associating with them; but this seems to have continued only fifteen days. See Gal. i. 18. Verse 29. Disputed against the Grecians| That is, the Hellenistic Jews, viz. those who lived in Grecian cities, spoke the Greek language, and used the Sep- tuagint version for their scriptures. And thus the Syriac version has interpreted this place. See the note on chap. vi. 1, where this subject is largely ex- plained. Verse 30. They brought him down to Caesarea] Calmet contends that this was Cesarea of Palestine, and net Cesarea Philippi; it being his opinion, and indeed that of others, that where this word occurs without any addition, in the New Testament, Cesarea of Palestine is meant, and not Caesarea Philippi. See on chap. viii. 40. Sent him forth to Tarsus.| This was his own city; and it was right that he should proclaim to his own countrymen and relatives that Gospel through which he was become wise to salvation. Verse 31. Then had the Churches rest] Instead of ai εκκλησιαι, the Churches, ABC, several others, the Syriac, Coptic, AEthiomc, Armeman, and Vulgate, have# ἐκκλησία, the Church. Every assembly of God’s people was a Church; the aggregate of these assem- blies was THe Cuurcn. The word εἰρηνην, which we translate rest, and which literally signifies peace, evidently means, in this place, prosperity ; and in this sense both it and the Hebrew 0)w shalom are re- peatedly used. But what was the cause of this rest or success 2 Some say, the conversion of Saul, who before made havoe of the Church; but this is not likely, as he could not be a universal cause of perse- cution and distress, however active and virulent he Christian Church. Besides his own persecution, re- lated above, shows that the opposition to the Gospel continued with considerable virulence three years after his conversion ; therefore it was not Saul’s ceas- ing to be a persecutor that gave this rest to the Churches. Dr. Lardner, with a greater show of probability, maintains that this rest was owing to the following circumstance : Soon after Caligula’s aeces- sion to the imperial dignity, the Jews at Alexandria suffered very much from the Egyptians in that city ; and at length their oratories were all destroyed. In the third year of Caligula, A. D. 39, Petronius, who was made president of Syria in the place of Vitellius, was sent by the emperor to set up his statue in the temple at Jerusalem. This was a thunder-stroke to the Jews, and so occupied them that they had no time to think of any thing else; apprehending that their temple must be defiled, and the national religion de- stroyed, or themselves run the risk of being extermi- nated if they rebelled against the imperial decree. The account given by Josephus will set this in a clear point of view. ‘Caligula sent Petronius to go with an army to Jerusalem, to set up his statues in the temple, enjoining him if the Jews opposed it, to put to death all that made resistance, and to make all the rest of the nation slaves. Petronius therefore marched from Antioch into Judea, with three legions, and a large body of auxiliaries raised in Syria. All were hereupon filled with consternation, the army being come as far as Ptolemais. The Jews, then, gathering together, went to the plain near Ptolemais, and en- treated Petronius in the first place for their laws, in the next place for themselves. Petronius was moved with their solicitations, and, leaving his army and the statues, went into Galilee, and called an assembly of the heads of the Jews at Tiberias; and, having ex- horted them without effect to submit to the emperor’s orders, said, ‘ Will ye then fight against Cesar? They answered that they offered up sacrifices twice every day for the emperor and the Roman people ; but that if he would set up the images, he ought first of all to sacrifice the whole Jewish nation; and that they were ready to submit themselves, their wives and children, to the slaughter.” Philo gives a similar ae- count of this transaction. See Lardner’s Credibility, Works, vol. i. p. 97, &e. It appears, therefore, that, as these transactions took place about the time mentioned in the text, their persecution from the Romans diverted them from per might have been during the time of his enmity to the | secuting the Christians; and THEN had the Churches 754 zona) Peter comes to Lydda, A.M. cir. 4041. ς 2 “Mi. cir. {041,32 Ἵ And it came to pass, as An. ya: Peter passed * throughout all εἶν. CCIV. 1. quarters, he came down also to the saints which dwelt at Lydda. 33 And there he found a certain man named * Chap. viii. 14. rest throughout all Judea and Galilee, and Samaria ; the terror occasioned by the imperial decree having spread itself through all those places. Were edified] Οἰκοδομουμεναι, A metaphor taken from a building. 1. The ground is marked out; 2. the ichnograph, or dimensions of the building, ascer- tained; 3. the foundation is digged; 4. the founda- tion stone laid; 5. the walls builded up with course upon course; 6. the top-stone brought on; 7. the roof raised, and the whole covered in; and, 8. the interior part fitted up and adorned, and rendered con- venient for the intended inhabitant. This figure fre- quently occurs in the sacred writings, especially in the New Testament. It has its reason in the original ereation of man: God made the first human being as : shrine or temple, in which himself might dwell. Sin entered, and the heavenly building was destroyed. The materials, however, though all dislocated, and covered with rubbish and every way defiled, yet exist ; no essential power or faculty of the soul having been lost. The work of redemption consists in building up this house as it was in the beginning, and rendering it a proper habitation for God. The various powers, faculties, and passions, are all to be purified and re- fined by the power of the Holy Spirit, and order and harmony restored to the whole soul. All this is beau- tifully pointed out by St. Peter, 1 Epist. chap. ii. 4, 5: To whom (Jesus Christ) coming as unto a LIVING sToNE, chosen of God and precious, ye also, as LIVING STONES, are BUILT UP a spiritual HOUSE, a holy priest- hood, to offer up spiritual sacrifices to God by Jesus Christ. And St. Paul, who, from his own profession as a tent-maker, could best seize on the metaphor, and press it into this spiritual service, goes through the whole figure at large, in the following inimitable words: Ye are the πουβεηοι of God, and are BuiLT upon he rounpation of the apostles and prophets, Jesus Christ himself being the chief conneR-STONE, in whom all the BUILDING, FITLY FRAMED together, groweth unto @ HOLY TEMPLE in the Lord: in whom ye also are BUILDED together for a HABITATION of God, through the Spirit, Eph. ii. 19-22. Ldification signifies, therefore, an increase in the light, life, and power of God; being founded on the doctrine of Christ crucifi- ed; having the soul purified from all unrighteousness, and fitted, by increasing holiness, to be a permanent residence for the ever-blessed God. Walking in the fear of the Lord] Keeping a con- tinually tender conscience ; abhorting all sin; having respect to every Divine precept; dreading to offend him from whom the soul has derived its being and its blessings. Without this salutary fear of God there never can be any circumspect walking. In the comfort of the Holy Ghost} In a conscious- ness of their acceptance and union with God, through | 1 CHAP. IX. and heals Eneas j A. M. cir. 4041 Eneas, which had kept ΗΝ ian re Dect ΠΗ i r i An. : eight years, and was sick of the ae ae palsy. 34 And Peter said unto him, Eneas, ! Jesus Christ maketh thee whole: arise, and make 1Chap. 111. 6, 16; iv. 10. his Spirit, by which solid peace and happiness are brought into the soul; the truly religious man knowing and feeling that he is of God, by the Spirit which is given him: nothing less can be implied in the comfort of the Holy Ghost. Were multiplied.| No wonder that the Church of God increased, when such lights as these shone among men. This is a short, but full and forcible descrip- tion of the righteousness, purity, and happiness of the primitive Church. Verse 32. As Peter passed throughout all quarters] Ava πάντων, Bp. Pearce thinks, should be translated, not through all quarters, but through all the saints.— The Churches having rest, the apostles made use of this interval of quiet to visit the different congrega- tions, in order to build them up on their most holy faith. Of Saul we hear no more till chap. xi. 30, which is supposed to be about five years after this time; eight in all from his conversion. Peter, it seems, had continued in Jerusalem all the time that the Churches were in a state of persecution throughout the whole land. Great as he was, he never evidenced that sleady determinate courage by which St. Paul was so emi- nently distinguished; nor did he ever suffer half so much for God and his truth. To the saints] The Jews, who had been converted to Christianity. Which dwelt at Lydda.] A town in the tribe of Ephraim, almost on the border of Judea, and nigh unto Joppa: it was about ten leagues from Jerusalem, and was afterwards known by the name of Diospelis, or the city of Jupiter. Verse 33. A certain man named Encas] This name has been celebrated in the annals of heathen poetry, in that beautiful work of the poet Virgil, called the “ποῖά; which gives an account of the misfor- tunes, travels, wars, &c., of a Trojan prince of this name, after the destruction of his native city, Troy. On the difference of names which so frequently occurs in some parts of the Scriptures, Calmet makes the fol- lowing judicious remarks : As both Greek and Hebrew, or Syriac, were commonly spoken in Palestine, most persons had tivo names, one Greek and the other He- brew. Thus Peter was called Cephus in Hebrew, and Petros in Greek. Paul was called Saul in Hebrew, and Paulos in Greek. The person in ver. 36, Tabi- tha in Hebrew, and Dorcas in Greek. And the para- lytic person cured by Peter, Hananiah in Hebrew, and Aineas in Greek. So Thomas was the Hebrew name of the apostle who in Greek was called Di- dymus. Had kept his bed eight years} This was occasioned by a palsy ; and now inveterate and hopeless, through its long standing. Verse 34. Jesus Christ maketh thee whole] Not 755 Account of the character, A. Μ. cir. 4041. i Ξ ΕΟ Ὁ thy bed. And he arose imme An. Olymp. diately. cir, CCIV.1- 45. ‘And all that dwelt in Lydda and ™ Saron saw him, and " turned to the Lord. 36 Ἵ Now there was at Joppa a certain dis- ciple named Tabitha, which by interpretation THE ACTS. and death of Dorcas is called ° Dorcas: this woman 4,™. cir. 4041, A. Ὁ. cir. 37. was full ?of good works and ἀπ. Olymp. almsdeeds which she did. Se BONAR 37 And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. m] Chron. v. 16. 0 Chap. xi. 21. © Or, Doe, or Roe. Peter, for he had no power but what was given him from above. And, as an instrument, any man could heal with this power as well as Peter; but God chose to put honour upon those primitive preachers of his word, that men might see that they were commission- ed from heaven. Arise, and make thy bed.] Give now full proof h] Tim. ii. 10; Tit. iii, 8——4 Chap. 1. 13. because of sin, though the spirit be life because of righteousness. Whom when they had washed] Waving the fullest proof that she was dead, they prepared for her inter ment. In most nations of the world it was customary to wash their dead before they buried them, and before they laid them out to lie in state, as Homer tells us that Jesus Christ was made thee whole, by arising, | was the case with the body of Patroclus :— and by making thy bed. He was at home, and there- fore was not commanded, as the paralytic person, to take up his bed; but he was ordered to make it— strew it afresh, that all might see that the cure was perfect. Verse 35. All that dwelt in Lydda and Saron saw him] Saron was that champaign country that lay be- tween Joppa and Lydda. The long affliction of this man had been well known; and his cure, consequently, became a subject of general examination : it was found to be real. It was known to have been performed by the grace and mercy of Christ; and the consequence of all this conviction was that all these people became Christians. Verse 36. Now there was at Joppa] This was a sea-port town on the coast of the Mediterranean Sea, about a day’s journey from Jerusalem. It is supposed to be the same which is called in the Old Testament Japho, which belonged to the tribe of Dan, Josh. xix. 46. It is at present called Jaffa, and is still a place of considerable note. A certain disciple named Tabitha] This word is more properly Syriac than Hebrew. ἰδ. tebitho is the word in the Syriac version, and is their manner of writing the Hebrew °3¥ tsebi; the 0 teth being changed for the ¥ tsaddi. The word 2 adic, and the feminine [2a tabitho, have the same meaning as the Hebrew 3 ν ¢sebi and the Greek Aopxac, Dor- cas, and signify the gazel or antelope; and it is still customary in the east to give the names of beautiful animals to young women. ‘The comparison of fine eyes to those of the antelope is continually occurring in the writings of the Arabic and Persian poets. The person in the text probably had her name in the same way. She was very beautiful, and was therefore called Tabitha and Dorcas. This woman was full of good works] She spent her life in acts of kindness and charity. Her soul was full of love to God and man; and her whole time was filled wp with works of piety and mercy. Verse 37. She was sick, and died] Even her ho- liness and usefulness could not prevent her from sick- ness and death. Dust thou art, and to dust thou shalt return, is a decree that must be fulfilled, even on the saints; for the body is dead, sentenced to death, 756 Ὡς εἰπων, ἑταροισιν εκεκλετο διος Αχιλλευς, Αμφι πυρι ςησαι τριποδα μεγαν, obpa Taxica Πάτροκλον Aovoecav— Και τοτὲ δὴ λουσαν τε, και ηλειψαν λιπ᾽ ελαιῳ- - Tliad xvii. 343. So saying, he bade his train surround with fire A tripod huge, that they might quickly cleanse Patroclus from all stains of clotted gore. They on the blazing hearth a tripod placed, Infused the water, thrust dry wood beneath, And soon the flames, encompassing around Its ample belly, warm’d the flood within. Soon as the water in the singing brass Simmer’d, they dathed him, and with limpid oil Anointed. They stretch’d him on his bed, then cover’d him From head to feet with linen texture light, And with a wide unsullied mantle last.”—Cowprr. The waking or watching of the dead was also prac tised among the ancient Greeks, as we learn from a preceding paragraph, where Achilles, addressing his dead friend Patroclus, tells him :— Toopa de μοι Tapa vyvat κορωνισι κείισεαι αὑτως" Auge de ce Tpwar καὶ Aapdavidec βαθυκολποι Κλαυσονται, νυκτας Te καιἡματα δακρυχεουσαι Il. xviii. 338. “ Mean time, among My lofty galleys thou shalt lie, with tears Mourn’d day and night, by Trojan captives fair And Dardan, compassing thy bier around.” Cowper. A similar description is given by Virgil of the fune ral obsequies of Misenus, Aineid vi. ver. 212. Nec minus interea Misenum in littore Teucri Flebant, et cineri ingrato suprema ferebant. * * * * ᾿Ξ * * * Pars calidos latices et aéna undantia flammis Expediunt, corpusque lavant frigentis et ungunl Fit cemitus: tum membra toro defleta reponunt, Purpureasque super vestes, velamina nota, Conjiciunt, ὅτ. “ Meanwhile, the Trojan troops, with weeping eyes, To dead Misenus pay his obsequies. 1 Peter restores Dorcas to life. 38 And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desir- ing him that he would not "delay to come to them. 39 Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them. A. M. A.D. An. Olymp. cir. ccly 1 cir, 4041. . cir. 37. ἃ Mark * Or, be grieved —— Matt. ix. 25,——t Chap. vii. 60. First from the ground a lofty pile they rear Of pitch-trees, oaks, and pines, and unctuous fir : The fabric’s front with cypress twigs they strew ; And stick the sides with boughs of baleful yew ; The topmost part his glitt’ring arms adorn : Warm waters then, in brazen cauldrons borne, Are μοι ἃ to wash his body, joint by joint ; And fragrant oils the stiffen’d limbs anoint. With groans and cries Misenus they deplore. Then on a bier with purple cover’d o’er The breathless body, thus bewail’d, they lay.” Drypex These rites, in many respects, resemble those still ased among the native Irish. See the account of the funeral ceremonies of the Egyptians, in the notes on Gen. chap. 1. 3. The primitive Christians washed the bodies of their dead, not only out of decency and affectionate respect to them, but as a token of their firm belief in the resurrection of the dead. Verse 38. Sent unto him—desiring—that he would not delay to come} ‘Tabitha died at Joppa, and Peter was at Lydda, about four leagues distant. But why did they send for Peter? We cannot tell. It is not likely that they had any expectation that he should raise her from the dead ; for none of the apostles had as yet raised any; and if God did not choose to re- store Stephen to life, this favour could not be reason- ably expected in behalf of inferior persons. However, they might hope that he who cured Eneas at Lydda might cure Dorcas; for it is probable that they had sent for Peter before she died; and in this sense we might understand the ἀπεςείλαν of the text. Verse 39. Showing the coats and garments] Xitwvac καὶ ἱματια, the outer and inner garments. These, it appears, she had made for the poor, and more parti- eularly for poor widows, in whose behalf she had incessantly laboured. Verse 40. Peter put them all forth, and kneeled down and prayed] It was not even known to Peter that God would work this miracle: therefore he put all the people out, that he might seek the will of God by fervent prayer, and during his supplications be liable neither to distraction nor interruption, which he must have experienced had he permitted this company of weeping widows to remain in the chamber. And turning—to the body] Sapa, The lifeless body, for the spirit had already departed. 1 CHAP. IX. Many believe in consequence 40 But Peter *put them all 4,™, cir. 4041 SD RCIN, 37. forth, and tkneeled down, and An. Olymp. cir. CCIV. 1. prayed ; and turning him to the body "said, Tabitha, arise. And she opened her eyes ; and when she saw Peter, she sat up. 41 And he gave her his hand, and lifted hei up, and when he had called the saints and widows, he presented her alive. 42 And it was known throughout all Joppa ; Y and many believed in the Lord. 43 And it came to pass, that he tarried many days in Joppa, with one τ Simon a tanner. ν. 41, 42; John xi. 43. ¥ John xi. 45; xii. 11—w Ch. x. 6. Said, Tabitha, arise.| During his wrestling with God, he had, undoubtedly, received confidence that she would be raised at his word. And when she saw Peter, she sat up.| As Dorcas was a woman so eminently holy, her happy soul had doubtless gone to the paradise of God. Must she not therefore be filled with regret to find herself thus called back to earth again? And must not the remem- brance of the glories she had now lost fill her with dis- like to all the goods of earth? No: for, 1. As a saint of God, her Maker’s will must be hers; because she knew that this wild must be ever dest. 2. It is very likely that, in the case of the revivescence of saint or sinner, God mercifully draws a veil over all they have seen or known, so that they have no recollection of what they have either seen or heard. Even St. Paul found it impossible to tell what he had heard in the third heaven, though he was probably not in the state of the dead. Of the economy of the invisible world God will reveal nothing. We walk here by faith, and not by sight. Verse 41. Saimts and widows] In primitive times the widows formed a distinct part of the Christian Church. Verse 42. Many believed in the Lord.| That is, in Christ Jesus, in whose name and through whose power they understood this miracle to be wrought. This miracle, as well as that at Lydda, was not only the mean of strengthening the faith of the disciples, and gaining credit to the cause of Christianity, but also of bringing many sincere converts to the Lord, so that the Church was thereby both duilded up and multiplied Verse 43. He tarried many days in Joppa] Taking advantage of the good impression made on the people’s minds by the miracle, he preached to them the great truths of Christianity, and thus established them in the faith. Simon a tanner.| Whether the original word Bupceve signifies a tanner or a currier, is of little con- sequence. The person who dealt in the hides, whether of clean or unclean animals, could not be in high repute among the Jews. Even in Joppa, the trade appears to have been reputed unclean; and therefore this Si- mon had his house by the sea side. See chap. x. 6. Of the trade itself the Talmudists speak with great contempt; they reckon it among Jlemishes. See proofs in Schoettgen. "57 Observations on the 1. Tuus terminates what has not been improperly called the first period of the Christian Church, which began at the day of pentecost, chap. ii., and continued to the resurrection of Dorcas; a period of about ezght years. During the whole of this time the Gospel was preached to the Jews only, no Gentile being called be- fore Cornelius, the account of whose conversion, and the Divine vision that led to it, are detailed in the fol- lowing chapter. Salvation was of the Jews: theirs were the fathers, the covenants, and the promises, and from them came Christ Jesus; and it was right that they should have the first offer of a salvation which, while it was alight to lighten the Gentiles, was to be the glory of the Israelitish people. When they utterly rejected it, then the apostles turned unto the Gentiles. Among them the Christian Church was founded; and thus the reprobates became the elect, and the elect became reprobates. Reader! behold the goodness and severity of God! Towards them that fell, severity ; but towards thee, goodness, if thou continue in his goodness ; otherwise thou also shalt be cut off, Rom. xi. 22. Thou canst only stand by faith; and be not high- minded, but fear. Nothing less than Christ dwelling in thy heart by faith can save thy soul unto eternal life. 2. The conversion of Saul of Tarsus is one of the most remarkable facts recorded in the history of the Christian Church. When we consider the man; the manner in which he was brought to the knowledge of the truth; the wmpression made on his own mind and heart by the vision he had on his way to Damascus, and the effect produced in all his subsequent life, we have a series of the most convincing evidences of the truth of the Christian religion. In this light he ever viewed the subject himself; the manner of his conver- sion he ever appealed to, as the most proper apology for his conduct; and, on several most important occa- sions, he not only refers to it, but enters into a detail of its cireumstances, that his hearers might see that the excellency of the power was of Gop and not of man. Saul of Tarsus was not a man of a light, fickle, and uncultivated mind. His natural powers were vast, his character the most decided, and his education, as we learn from his historian, and from his writings, was at once both liberal and profound. He was born and brought up in a city which enjoyed every privilege of which Rome itself could boast, and was a success- ful rival both of Rome and Athens in arts and science. Though a Jew, it is evident that his education was not confined to matters that concerned his own people and country alone. He had read the best Greek writers, as his style, allusions, and quotations sufficiently prove ; and, in matters which concern his own religion, he was instructed by Gamaliel, one of the most celebrated doc- tors the synagogue had ever produced. He was evi- dently master of the three great languages which were spoken among the only people who deserved the name of nations—the Hebrew, and its prevailing dialect, the Chaldaio-Syriac ; the Greek, and the Latin ; languages which, notwithstanding all the cultivation through which the earth has passed, maintain their rank, which is a most decisive superiority over all the languages of the universe. Was it likely that such a man, possessing such a mind, cultivated to such an extent, could have been imposed on or deceived? The circumstances of 758 THE ACTS. conversion of St. Paul. his conversion forbid the supposition: they do more; they render it zmpossible. One consideration on this subject will prove that imposture in this ease was im- possible : he had no communication with Christians ; the men that accompanied him to Damascus were of his own mind—virulent, determined enemies to the very name of Christ ; and his conversion took place in the open day, on the open road, in company only with such men as the persecuting high priest and Sanhedrin thought proper to be employed in the extermination of Christianity. In such circumstances, and in such com- pany, no cheat could be practised. But was not he the deceiver 2 The supposition is absurd and monstrous, for this simple reason, that there was no motive that could prompt him to feign what he was not; and no end that could be answered by assuming the profession of Chris- tianity. Christianity had in it such principles as must expose it to the hatred of Greece, Rome, and Judea. It exposed the absurdity and folly of Grecian and Ro- man superstition and idolatry, and asserted itself to be the completion, end, and perfection of the whole Mosaic economy. It was therefore hated by all those nations, and its followers despised, detested, and persecuted. From the profession of such a religion, so cireum- stanced, could any man, who possessed even the most moderate share of common sense, expect secular emo- lument or advantage? No! Had not this apostle of the Gentiles the fullest conviction of the truth of Chris- tianity, the fullest proof of its heavenly influence on his own soul, the brightest prospect of the reality and blessedness of the spiritual world, he could not have taken one step in the path which the doctrine of Christ pointed out. Add to this, that he lived long after his conversion, saw Christianity and its influence in every point of view, and tried it in all circumstances. What was the result? The deepest conviction of its truth ; so that he counted all things dross and dung in compari- son of the excellency of its knowledge. Had he con- tinued a Jew he would have infallibly risen to the first dignities and honours of his nation; but he willingly forfeited all his secular privileges and well grounded expectations of secular honour and emolument, and espoused a cause from which he could not only have no expectation of worldly advantage, but which, most evidently and necessarily, exposed him to all sorts of privations, sufferings, hardships, dangers, and death itself! These were not only the unavoidable conse- quences of the cause he espoused; but he had them fully in his apprehension and constantly in his eye. He predicted them, and knew that every step he took was a progressive advance in additional suffer- ings, and the issue of his journey must be a violent death ! The whole history of St. Paul proves him to be one of the greatest of men; and his conduct after he be- came a Christian, had it not sprung from a Divine motive, of the truth of which he had the fullest con- viction, would have shown him to be one of the weakest of men. The conclusion therefore is self-evident, that in St. Paul’s call there could be no imposture, that in his own mind there could be no deception, that his conversion was from heaven, and the religion he pro- fessed and taught, the infallible and eternal truth of Jehovah. In this full conviction he counted not his 1 Account of Cornelius, life dear unto him, but finished his rugged race with joy, cheerfully giving up his life for the testimony of Jesus; and thus his luminous sun set in dlood, to rise again in glory. The conversion of St. Paul is the triumph of Christianity ; his writings, the fullest exhi- oition and defence of its doctrines; and his life and death, a glorious illustration of its principles. Armed CHAP. X. a Roman centurion. with the history of Paul’s conversion and life, the feeblest believer needs not fear the most powerful infi- del. The ninth chapter of the Acts of the Apostles will ever remain an inexpugnable fortress to defend Christianity and defeat its enemies. Reader, hath not God so done his marvellous works that they may be had in everlasting remembrance ? CHAPTER X. An angel appears to Cornelius, a centurion, and directs him to send to Joppa, for Peter, to instruct him m the way of salvation, 1-6. He sends accordingly, 7, 8. Peter has a remarkable vision, by which he is taught how he should treat the Gentiles, 9-16. sengers arrive at the house of Simon the tanner, and deliver their message, 17-22. While the messengers are on their way to Joppa, The mes- They lodge there that night, and on the morrow Peter accompanies them to Caesarea, where they find Cornelius and his friends assembled, waiting the coming of Peter, 23, 24. Peter makes an apology for his coming, and inquires Sor what purpose Cornelius had sent for him, 25-29. unto him Jesus, as the Saviour of the world, and the Judge of quick and dead, 34-43. Cornelius answers, 30-33. And Peter preaches While he speaks. the Holy Ghost descends on Cornelius and his company ; and they speak with new tongues, and magnify God, 44-46. A.M. cir. 4045. i i ene cia TPHERE was a certain man in An. Olymp. Cesarea called Cornelius, a cir. CCV. 1. centurion of the band called the Italian band, 2Ver. 22: chap. viii. 2; xxii. 12. NOTES ON CHAP. X. I have already observed (see the conclusion ef the preceding chapter) that hitherto the apostles confined their labours among the Jews and circumcised prose- lytes, not making any offer of salvation to the Gentiles ; for they had fully imbibed the opinion that none could enter into the kingdom of God, and be finally saved, unless they were circumcised, and became obedient to the law of Moses. ‘This prejudice would have ope- rated so as finally to prevent them from preaching the Gospel to the Gentiles, had not God, by a particular interposition of his merey and goodness, convinced Peter, and through him all the other apostles, that he had accepted the Gentiles as well as the Jews, and would put no difference between the one and the other, purifying their hearts by faith, and giving the Gentiles the Holy Ghost, as he had before given it to the Jews. The means which he used to produce this conviction in the minds of the apostles are detailed at length in the following chapter. Verse 1. There was a certain man in Caesarea] This was Cesarea of Palestine, called also Strato’s Tower, as has been already noted, and the residence of the Roman procurator. A centurion] Ἕ κατονταρχης, The chief or captain of 100 men, as both the Greek and Latin words imply. How the Roman armies were formed, divided, and ‘narshalled, see in the notes on Matt. xx. A centurion among the Romans was about the same rank as a eaplain among us. The band called the Italian band] The word σπεῖρα, which we translate band, signifies the same as cohort or regiment, which sometimes consisted of 555 infantry, and 66 cavalry; but the cohors prima, or first cohort, consisted of 1105 infantry, and 132 ca- ] Peter commands them to be baptized in the name of the Lord, 47, 48. 2 * A devout man, and one that Ἀ- Μ' οἷν 4045. > feared God with all his house, An. Olymp. ᾿ cir. CCY. 1. which gave much alms to the ————— people, and prayed to God alway. > Verse 35. valry, in the time of Vegetius. But the cavalry are not to be considered as part of the cohort, but rather a company joined to it. A Roman /egion consisted of ten cohorts ; the first of which surpassed all the others, both in numbers and in dignity. When in former times the Roman legion contained 6000, each cohort consisted of 600, and was divided into three manipuli ; but both the legions and cohorts were afterwards various in the numbers they contained. As there were doubtless many Syrian auailiaries, the regiment in question was distinguished from them as consisting of Italian, i. 6. Roman, soldiers. The Italian cohort is not unknown among the Roman writers: Gruler gives an inscription, which was found in the Forum Sempronii, on a fine table of marble, nine feet long, four feet broad, and four inches thick; on which are the following words :— L. MAESIO. L. F. POL RVFO. PROC. AVG. TRIB. MIL. LEG. X. APPOLLINARIS. TRIB. con. min. ITALIC. vorunr. QVAE. EST. IN. SYRIA. PRAEF. FABRVM. BIS. See Gruter’s Inscriptions, p. cecexxxiii—iy. This was probably the same cohort as that men- tioned here by St. Luke ; for the ¢enth legion men- tioned in the above inscription was certainly in Judea, A. Ὁ. 69. Tacitus also mentions the Jtalica legio, the Italic legion, lib. i. 6. 59, which Junius Blesus had under his command in the province of Lyons. We | learn, from the Roman historians, that the fifth, tenth, land fifteenth legions were stationed in Judea; and the third, fourth, sixth, and twelfth in Syria. The Italic 759 THE Cornelius is directed A. M. cir. 4045. 3 ¢ He saw in a vision evi- A. D. cir. 41. ᾿ An. Olymp. dently, about the ninth hour of ir, CCV. 1. { Bees the day, an angel of God coming in to him, and saying unto him, Cornelius. 4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto © Ver. 30; chap. xi. 13. ACTS. to send for Peter i i A.M. cir. 4045 him, Thy prayers and thine alms! "eee are come up for a memorial be- An. Olymp. cir. CCV. 1. fore God. eee das Oe 5 And now send men to Joppa, and call for one Simon, whose surname is Peter : 6 He lodgeth with one ἃ Simon a tanner, 4 Chap. ix. 43. legion was in the battle of Bedriacum, fought, A. D. 69, between the troops of Vitellius and Otho ; and per- formed essential services to the Vitellian army. See Tacitus, Hist. lib. ii. cap. 41. The issue of this battle was the defeat of the Othonians, on which Otho slew himself, and the empire was confirmed to Vitellius. Wherever he sees it necessary, St. Luke carefully gives dates and facts, to which any might have re- course who might be disposed to doubt his state- ments: we have had several proofs of this in his Gos- pel. See especially chap. i. 1, &c., and iii. 1, &c., and the notes there. Verse 2. A devout man] EvceBye, from ev, well, and σεβομαι, I worship. A person who worships the true God, and is no zdolater. One that feared God] Φοβουμενος tov Θεον, One who was acquainted with the true God, by means of his word and laws; who respected these laws, and would not dare to offend his Maker and his Judge. This is necessarily implied in the fear of God. With all his house| He took eare to instruct his family in the knowledge which he himself had re- ceived; and to establish the worship of God in his house. Gave much alms] His love to God led him to love men; and this love proved its sincerity by acts of beneficence and charity. Prayed to God alway.) Felt himself a dependent creature ; knew he had no good but what he had received; and considered God to be the fountain whence he was to derive all his blessings. He prayed to God alway ; was ever in the spirit of prayer, and frequently in the act. What an excellent character is this! And yet the man was a Gentile! He was what a Jew would repute common and unclean: see ver. 28. He was, therefore, not circumcised ; but, as he worshipped the true God, without any idolatrous mixtures, and was in good report among all the nation of the Jews, he was undoubtedly what was called a proselyte of the gate, though not a proselyte of justice, because he had not entered into the bond of the cove- nant by circumcision. This was a proper person, being so much of a Jew and so much of a Gentile, to farm the connecting link between both people ; and God chose him that the salvation of the Jews might with as little observation as possible be transmitted to the Gentiles. whom the door of faith was opened to the heathen world, was a proof of the wisdom and goodness of God. The man who was chosen to this honour was not a profligate Gentile ; nor yet a circumcised prose- lyte. He was a Gentile, amiable and pure in his manners ; and, for his piety and charitableness, held 760 The choice of such a person, through | in high estimation among all the nation of the Jews. Against such a person they could not, with any grace, be envious, though God should pour out upon hzm the gift of the Holy Spirit. Verse 3. He saw in a vision evidently] The text is as plain as it can be, that an angel of God did appear to Cornelius. This was in a vision, i. 6. a superna- twral representation ; and it was φανερως, manifestly, evidently made; and at such a time too as precluded the possibility of his being asleep; for it was about the ninth hour of the day, answering to our three o’clock in the afternoon, (see note on chap. iii. 1,) the time of public prayer, according to the custom of the Jews, and while Peter was engaged in that sacred duty. The angelic appearance to Cornelius was some- thing similar to that made to Daniel, chap. ix. 20-23, and that especially to Zachariah, the father of John Baptist, Luke i. 11, &c. Verse 4. Thy prayers and thine alms are come up for a memorial] Being all performed in simplicity and godly sincerity, they were acceptable to the Most High. Come up for a memorial: This form of speech is evidently borrowed from the sacrificial system of the Jews. Pious and sincere prayers are high in God’s estimation ; and therefore are said to ascend to him, as the smoke and flame of the burnt-offering appeared to ascend to heaven. These prayers and alms came up for a memorial before God: this is a manifest allusion to the meat- offering, which, in Ley. ii. 16, is said to be WIN azkerah, a memorial, (speaking after the manner of men,) to put God in remembrance that such a person was his worshipper, and needed his protection and help. So the prayers and alms of Cornelius ascended before God as an acceptable sacrifice, and were re- corded in the kingdom of heaven, that the answers might be given in their due season. Verse 6. Simon a tanner] See the note on chap. ix. 43. What thou oughtest to do.| From this it appears that matters of great moment had oceupied the mind of Cornelius. He was not satisfied with the state of his own soul, nor with the degree he possessed of religious knowledge ; and he set apart a particular time for extraordinary fasting and prayer, that God might farther reveal to him the knowledge of his will. Perhaps he had heard of Jesus, and had been per- plexed with the different opinions that prevailed con- cerning him, and now prayed to God that he might know what part he should take; and the answer to this prayer is, “* Send to Joppa for Simon Peter, he shall tell thee what thou oughtest to do.” This clause so explanatory, is wanting in almost every MS. and ἢ Peter is instructed by A. Μ. cir. 4045. A. ge 4]. An. mp. cir. cev. lL whose house is by the sea side : *he shall tell thee what thou oughtest to do. 7 And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually ; 8 And when he had declared all these things unto them, he sent them to Joppa. 9 Ἵ On the morrow, as they went on their journey, and drew nigh unto the city, ‘ Peter went up upon the house-top to pray about the sixth hour : © Chap. xi. 14——f Chap. xi. 5, &c. Griesbach and some others have left But see chap. xi. 14, where it version of note. it out of the text. stands in substance. Verse 7. And a devout soldier] It has alreaay veen remarked that Cornelius had taken care to instruct his family in Divine things; and it appears also that he had been attentive to the spiritual interests of his regi- ment. We do not find that it was then, even among the Romans, considered a disgrace for a military officer to teach his men lessons of morality, and piety towards God, whatever it may be in some Christian countries in the present time. Verse 8. He sent them to Joppa.] It has been pro- perly remarked, that from Joppa, Jonah was sent to preach to the Gentiles of Nineveh; and from the same place Peter was sent to preach the Gospel to the Gen- tiles at Cesarea. Verse 9. On the morrow, as they went on their journey| From Joppa to Cesarea was about twelve or fifteen leagues ; the messengers could not have left the house of Cornelius till about two hours before sun- set; therefore, they must have travelled a part of the night, in order to arrive at Joppa the next day, towards noon.—Calmet. Cornelius sent two of his household servants, by way of respect to Peter; probably the so/- dier was intended for their defence, as the roads in Judea were by no means safe. Peter went up upon the house-top to pray] It has often been remarked that the houses in Judea were builded with flat roofs, on which people walked, con- versed, meditated, prayed, &c. The house-top was the place of retirement; and thither Peter went for the purpose of praying to God. In Bengal, some of the rich Hindoos have a room on the top of the house, in which they perform worship daily. Verse 10. He became very hungry] It seems that this happened about dinner-time; for it appears that they were making ready, παρασκευαζοντων, dressing the victuals for the family. The dinner among the an- cients was a very slight meal; and they had no break- fast: their supper was their principal meal. And, in very ancient times, they ate only once in the day. Supper was the meal at which they saw their friends, the business of the day being then finished. He fell into a trance) Exerecev ex’ αὐτὸν excacic, An 1 CHAP. X. a remarkable vision. A. M. cir. 4045. 10 And he became very hungry, Dine at and would have eaten: but while An. Olymp. cir. CCV. 1. they made ready, he fell into a trance, 11 5 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: 12 Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creep- ing things, and fowls of the air. 13 And there came a voice to him, Rise, Peter; kill, and eat. © Chap. vii. 56; Rev. xix. 11. ecstasy fell upon him. A person may be said to be in an ecstasy when transported with joy or admiration, so that he is insensible to every object but that on which he is engaged. Peter’s ecstasy is easily accounted for: he went up to the house-iop τὸ pray: at first he felt keen hunger; but, being earnestly engaged with God, all natural appetites became absorbed in the in- tense application of his soul to his Maker. While every passion and appetite was under this Divine in- fluence, and the soul, without let or hinderance, freely conversing with God, then the visionary and symbolical representation mentioned here took place. Verse 11. And saw heaven opened] His mind now entirely spiritualized, and absorbed in heavenly con- templation, was capable of discoveries of the spiritual world; a world which, with its πλήρωμα, or plenitude of inhabitants, surrounds us at all times; but which we are incapable of seeing through the dense medium of flesh and blood, and their necessarily concomitant earthly passions. Much, however, of such a world and its economy may be apprehended by him who is puri- fied from all filthiness of the flesh and spirit, and who has perfected holiness in the fear of God. But this is a subject to which the enthusiast in vain attempts to ascend. The turbulent working of his imagination, and the gross earthly crudities which he wishes to ob- trude on the world as revelations from God, afford a sufficient refutation of their own blasphemous pre- tensions. A great sheet, knit at the four corners] Perhaps in- tended to be an emblem of the universe, and its various nations, to the four corners of which the Gospel was to extend, and to offer its blessings to all the inhabit- ants, without distinction of nation, &c. Verse 12. All manner of four-footed beasts, &c.} Every species of guadrupeds, whether wild or domestic ; all reptiles, and all fowls. Consequently, both the clean and unclean were present in this visionary repre- sentation: those that the Jewish law allowed to be sacrificed to God, or proper for food ; as well as those which that law had prohibited in both cases: such as the deasts that do not chew the cud; fish which have no scales ; fowls of prey, and such others as are spe- cified in Lev. xi., where see the notes. Verse 13. Rise, Peter; kill and eat.] θΘυσον και 761 THE The servants of Cornelius ἈΠΆΙΡΙοΙΣ ἀρ. 14 ButePeter said, Not so, An. Olymp. Lord; "for I have never eaten cir. CCV. 1 : : any thing that is common or unclean. 15 And the voice spake unto him again the second time, ' What God hath cleansed, that call not thou common. 16 This was done thrice: and the vessel was received up again into heaven. 17 § Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from ACTS. come to Peter at Joppa. : ἜΣ" A. Μ. εἶν. 4045. ΟΕΒΒΒΗΜΕ had made inquiry for ty oa Simon’s house, and stood before An. Olymp. cir. CCV. 1. the gate, pe th Se 18 And called, and asked whether Simon, which was surnamed Peter, were lodged there. 19 While Peter thought on the vision, * the Spirit said unto him, Behold, three men seek thee. 20 ! Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them. 21 Then Peter went down to the men hLeviticus xi. 4; xx. 25; Deuteronomy xiv. 3, 7; Ezekiel iv. 14. iMatt. xv. 11; ver. 28; Rom. xiv. 14,17, 20; 1 Cor. x.25; 1 Tim. iv. 4; Tit. 1. 15— Chap. xi. 12—! Chap. xv. 7. gaye, Sacrifice and eat. Though this verb is sometimes used to signify the slaying of animals for food, yet, as the proper notion is to slay for the purpose of sacrifice, it appears to me to be better to preserve that meaning here. Animals that were offered in sacrifice were considered as given to God; and, when he received the life, the flesh was given to those who offered the sacrifice, that they might feed upon it; and every sa- crifice had in it the nature of a covenant; and cove- nants were usually made by eating together on the flesh of the sacrifice offered on the occasion, God being supposed to be invisibly present with them, and par- taking of the feast. The Jews and Gentiles are cer- tainly represented by the clean and unclean animals in this large vessel: these, by the ministry of the Gospel, were to be offered up a spiritual sacrifice to God. Peter was to be a prime instrument in this work ; he was to offer them to God, and rejoice in the work of his hands. The spirit of the heavenly direction seems to be this: “ The middle wall of partition is now to be pulled down; the Jews and Gentiles are called to be- come one flock, under one shepherd and bishop of souls. Thou, Peter, shalt open the door of faith to the Gen- tiles, and be also the minister of the circumcision. Rise up; already a blessed sacrifice is prepared: go and offer it to God; and let thy soul feed on the fruits of his mercy and goodness, in thus showing his gracious design of saving both Jews and Gentiles by Christ erucified.” Verse 14. Common or unclean.] By common, κοινοῦ, whatever was in general use among the Gentiles is to be understood ; by ἀκαθαρτον, unclean, every thing that was forbidden by the Mosaic law. However, the one word may be considered as explanatory of the other. The rabbins themselves, and many of the primitive fa- thers, believed that by the wnclean animals forbidden by the law the Gentiles were meant. Verse 15. What God hath cleansed] God, who made at first the distinction between Jews and Gen- tiles, has a right to remove it, whenever and by what- ever means he pleases: he, therefore, who made the distinction, for wise purposes, between the clean and the unclean, now pronounces all to be clean. He had authority to do the first; he has authority to do the last God has purposed that the Gentiles shall have 762 the Gospel preached to them: what he therefore has cleansed, “ that call not thou common.” Verse 16. This was done thrice] For the greater certainty, and to make the deeper impression on the apostle’s mind. And the vessel was received up again into heaven.} Both Jews and Gentiles came equally from God; and to him, doth, by the preaching of the Gospel, shall again return. Verse 17. While Peter doubted—the men—stood before the gate] In all this we find an admirable dis- play of the economy of Providence. Cornelius prays, and has a vision which prepares him to receive instruc- tion from Peter: Peter prays, and has a vision which prepares and disposes him to give instruction to Cor- nelius. While he is in doubts and perplexity what the full meaning of the vision might be, the messengers, who had been despatched under the guidance of an especial Providence, came to the door; and the Holy Spirit gives him information that his doubts should be all cleared up by accompanying the men who were now inquiring for him. How exactly does every thing in the conduct of Providence occur; and how completely is every thing adapted to time, place, and occasion! All is in weight, measure, and number. Those simple occurrences which men snatch at, and press into the service of their own wishes, and call them providential openings, may, indeed, be links of a providential chain, in reference to some other matter; but unless they he found to speak the same language in all their paris, oceurrence corresponding with occurrence, they are not to be construed as indications of the Divine will in reference to the claimants. Many persons, through these misapprehensions, miscarrying, have been led to charge God foolishly for the unsuccessful issue of some business in which their passions, not his providence, prompted them to engage. Verse 21. Which were sent unto him from Corne- lius| This clause is wanting in almost every MS. of worth, and in almost all the versions. Behold, I am he whom ye seek| A sudden, unex- pected speech, like the address of Aineas to Dido; when the cloud in which he was involved sud- denly dissipated, and he appeared with the excla- mation, 1 Peter accompanies A.M cir. 401. which were sent unto him from a Bene. Cornelius ; and said, Behold, I am he whom ye seek: what zs the cause wherefore ye are come? 22 And they said, ™ Cornelius the centurion, a just man, and one that feareth God, and “of good report among all the nation of the Jews, was warned from God by a holy angel, to send for thee into his house, and to hear words of thee. 23 Then called he them in, and lodged them. And on the morrow Peter went away with them, ° and certain brethren from Joppa accom- panied him. 24 And the morrow after they entered into Cesarea. And Cornelius waited for them, and had called together his kinsmen and near friends. ™ Ver. 1, 2, &c. «Chap. xxii. 12. © Ver. 45; chap. xi. 12. PChap. xiv. 14,15; Rev. xix. 10; xxii. ’9. coram, quem queritis, adsum! Ain. lib. i. 595. What is the cause wherefore ye are come?) He still did not know the full import of the vision; but being informed by the Holy Spirit that three men were seeking him, and that he should go with them, without scruple, he instantly obeyed; and finding them at the door, desired to know why they sought him. Verse 22. Cornelius the centurion, §c.] They gave him the simple relation which they had received from their master. For the character of Cornelius, see the comment on verse 2. To hear words of thee.| But of what kind they could not as yet tell. Verse 23. Then called he them in, &c.] They had already walked a long journey in a short time, and needed refreshment; and it was thought expedient they should rest that night with Simon the tanner. Certain brethren fram Joppa| They were six in number, as we learn from chap. xi. 12. It was ne- eessary that there should be several witnesses of the important transactions which were about to take place ; as on no slight evidence would even the converted Jews believe that repentance unto life, and the Holy Spirit, should be granted to the Gentiles. Verse 24. His kinsmen and near friends.| Svyye- vetc, His relatives, and ἀναγκαίους φίλους, his necessary friends ; but the Syriac makes ἀναγκαίους an epithet as well as συγγενεῖς, and thus the passage may be read, his kinsmen, his domestics, and his friends. It appears that he had collected the whole circle of his intimate acquaintance, that they also might profit by a revelation which he expected to come immediately from heaven ; and these amounted to many persons: see ver. 27. Verse 25. Fell down at his feet, and worshipped him.] As Peter’s coming was announced by an angel, Cornelius might have supposed that Peter himself was an angel, and of a superior order; seeing he came to announce what the first angel was not employed to| 1 CHAP. X. them to Caesarea 25 9 And as Peter was 4.M. cir. 4045. : , 7 " A. D. cir. 41. coming in, Cornelius met him, An. Olymp. cir. CCV. 1. and fell down at his feet, and worshipped him. 26 But Peter took him up, saying, ? Stand up; I myself also am a man. 27 And as he talked with him, he went in, and found many that were come together. 28 And he said unto them, Ye know how 4 that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but *God hath showed me that I should not call any man common or unclean. 29 Therefore came I unto you without gain- saying, as soon as I was sent for: I ask there- fore, for what intent ye have sent for me ? 30 And Cornelius said, Four day s ago I was 4 John iv. 9; XViii. 28; cae xi. 3; Gal. ii. 12, 14—* Chap. xv. 8, 9 3 Eph. li. 6. declare: it was, probably, in ~ consequence of this thought that he prostrated himself before Peter, offer- ing him the highest act of civil respect; for there was nothing in the act, as performed by Cornelius, which belonged to the worship of the true God. Prostra- tions to superiors were common in all Asiatic coun- tries. The Coder Beze, and the later Syriac in the margin reads this verse differently from all other MSS. and versions ; thus, But as Peter drew nigh to Cesa- rea, one of the servants ran before, and told that he was come: then Cornelius leaped up, and met him, and, falling at his feet, he worshipped him. This is a very remarkable addition, and relates circumstances that we may naturally suppose did actually take place. Verse 26. I myself also am a man.] “I am not an angel; I am come to you simply, on the part of God, to deliver to you the doctrine of eternal life.” Verse 27. And as he talked with him] Cornelius had met Peter at some short distance from his house, and they conversed together till they went in. Verse 28. Ye know how that it is an unlawful thing, &c.] He addressed the whole company. among whom, it appears, there were persons well acquainted with Jewish customs; probably some of them were Jewish proselytes. But God hath showed me, &c.| He now began to understand the import of the vision which he saw at Joppa. A Gentile is not to be avoided because he is a Gentile ; God is now taking down the partition wall which separated them from the Jews. Verse 29. I ask—for what intent ye have sent for me 3] Peter had been informed of this by the servants of Cornelius, ver. 22; but, as all the company might not have been informed of the circumstances, he, as it were, invites him to tell his story afresh, that his friends, &c., might be the better prepared to receive the truth, which he was about to dispense, in obedi- ence to his Divine commission. Verse 30. Four days ago I was fasting until this 763 THE Cornelius relates his A, M cir. 4045. fasting until this hour ; and at the An. Oiymmp. ninth hour I prayed in my house, ir. CCV. 1 and, behold, *a man stood before me ‘im bright clothing, 31 And said, Cornelius, "thy prayer is heard, ἡ and thine alms are had in remembrance in the sight of God. 32 Send therefore to Joppa, and call hither Simon, whose surname is Peter ; he is lodged in the house of one Simon a tanner by the sea side; who, when he cometh, shall speak unto thee. ACTS. vision to Peter 1 A.M. cir. 4045 A. D. cir. 41. An. Oye cir. CCV. 1 33 Immediately therefore sent to thee ; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God. 34 9 Then Peter opened his mouth, and said, ἡ Of a truth I perceive that God is no respecter of persons : 35 But *in every nation, he that feareth him, and worketh righteousness, is accepted with him. 5 Chap. i. 10.— Matt. xxviii. 3; Mark xvi.5; Luke xxiv. 4. "Ver. 4, &c.; Dan. x. 12. v Heb. vi. 10. Ww Deut. x. 17; 2 Chron. xix.7; Job xxxiv. 19; Rom.ii.11; Gal.ii.6; Eph. vi. 9; Col. iii. 25; 1 Pet. i. 17. x Chap. xv.9; Rom. ii. 13, o7; iit, 22, 29; x. 12, 13; 1 Cor. xii. 13; Gal. 111. 28; Eph. i. 13, 18; 111. 6. hour] It was then about three o’clock in the afternoon ; and it appears that Cornelius had continued his fasts from three o’clock the preceding day to three o’clock the day following; not that he had fasted four days together, as some suppose, for even if he did fast four days consecutively, he ate one meal on each day. It is however necessary to remark that the word v7- cevor, fasting, is wanting in ABC, one other; the Coptic, Hihiopic, Armeman, and Vulgate; but it has not been omitted in any edition of the Greek Testa- ment. Verse 31. Thy prayer is heard] See the note on ver. 4. Cornelius prayed, fasted, and gave alms. It was in this way he looked for salvation; not to pur- chase it: a thought of this kind does not appear to have entered into his mind ; but these were the means he used to get his soul brought to the knowledge of the truth. The reader must recollect that in the case of Cornelius there was no open vision; he used the light and power which God had already given; and behold how mightily God increased his gifts! He that hath, i. e., that uses what he has, shall receive ; and no man can expect any increase of light or life, who does not improve the grace already given. Verse 33. Are we all here present before God] Instead of before Gop, the Codex Beze, Syriac, AEthiopic, Armenian, and Vulgate, read before THEE. The people were all waiting for the preacher, and every heart was filled with expectation; they waited as before God, from whose messenger they were about to hear the words of life. Verse 34. God is no respecter of persons] He does not esteem a Jew, because he is a Jew; nor does he detest a Gentile because he is a Gentile. It was a fong and deeply rooted opinion among the Jews, that God never would extend his favour to the Gentiles ; and that the descendants of Jacob only should enjoy nis peculiar favour and benediction. Of this opinion was St. Peter, previously to the heavenly vision men- tioned in this chapter. He was now convinced that God was no respecter of persons; that as all must stand before his judgment seat, to be judged according to the deeds done in the body, so no one nation, or people, or individual, could expect to find a more fa- vourable decision than another who was precisely in 764 the same moral state; for the phrase, respect of per- sons, is used in reference to unjust decisions in a court of justice, where, through favour, or interest, or bribe, a culprit is acquitted, and a righteous or innocent per- son condemned. See Lev. xix. 15; Deut. i. 16, 17, and xvi. 19. And as there is no iniquity (decisions contrary to equity) with God, so he could not shut out the pious prayers, sincere fasting, and benevolent alms-giving of Cornelius; because the very spring whence they proceeded was his own grace and mercy. Therefore he could not receive even a Jew into his favour (in preference to such a person) who had either abused his grace, or made a less godly use of it than this Gentile had done. Verse 35. Butlin every nation he that feareth him, ἄτα. Inevery nation he who, according to his light and privileges, fears God, worships him alone, (for this is the true meaning of the word,) and worketh righteous- ness, abstains from all evil, gives to all their due, in- jures neither the body, soul, nor reputation of his neighbour, 7s accepted with him. It is not therefore the nation, kindred, profession, mode or form of wor- ship, that the just God regards; but the character, the state of heart, and the moral deportment. For what are professions, &c., in the sight of that God who trieth spirits, and by whom actions are weighed ! He looks for the grace he has given, the advantages he has afforded, and the improvement of all these Let it be observed farther, that no man can be accept- ed with this just God who does not live up to the ad- vantages of the stale in which providence has placed him. Why was Cornelius accepted with God while thousands of his countrymen were passed by? Be cause he did not receive the grace of God in vain; he watched, fasted, prayed, and gave alms, which they did not. Had he not done so, would he have been accepted? Certainly not; because it would then appear that he had received the grace of God in vain, and had not been a worker together with him. Many irreligious men, in order to get rid of the duties and obligations of Christianity, quote this verse in their own favour, while they reject all the Gospel besides ; and roundly assert, as they think on the authority of this text, that they need neither believe in Jesus Christ, attend to his Gospel, nor use his ordinances ; for, if 1 Peter preaches to Cornelius A.M. cir, 4045. 86. The word which God sent An. Olymp. unto the children of Israel, ae. Y preaching peace by Jesus Christ: (the is Lord of all :) 37 That word, I say, ye know, which was ¥ Isa. lvii. 19; Eph. ii. 14, 16, 17; Col. i. 20.——* Matt. xxviii. 18; Rom. x. 12; 1 Cor. xv.27; Eph. i. 20, 22; 1 Pet. iii. 22; they fear God and work righteousness, they shall be infallibly accepted with him. Let such know that if they had been born and still were living in a land where the light of the Gospel had never shone, and were there conscientiously following the glimmering ray of celestial light which God had granted, they might, with some show of reason, speak in this way ; but, as they are born and live under the Gospel of Jesus Christ, God, the just Judge, will require that they fear him, and work righteousness, AccorDING to the Licut afforded by that very GospeL. ‘The sinceri- ty, watching, praying, fasting, and alms-giving of Cor- nelius will not be sufficient for them who, as it may be justly said, live in splendours of Christianity. In such a state, God requires that a man shall love him with all his heart, soul, mind, and strength; and his neighbour as himself. In the face of such a requisi- tion as this, how will the poor heathen virtue of one born in the pale of Christianity appear? And if God requires all this, will not a man need all the grace that has been brought to light by the revelation of Jesus Christ to enable him to do it? Verse 36. The word which God sent, &c.] Few verses in the New Testament have perplexed critics and divines more than this. The ancient copyists seem also to have been puzzled with it; as the great variety in the different MSS. sufficiently proves. A foreign critic makes a good sense by connecting this with the preceding verse, thus: In every nation he that feareth him and worketh righteousness is accepted with him, according to that doctrine which God sent unto the children of Israel, by which he published peace (i. e. reconciliation between Jews and Gentiles) by Jesus Christ, who is Lord of all; and, because Lord of ail, both of Jews and Gentiles, therefore he must be impartial; and, because impartial, or no re- specter of persons, therefore, in every nation, whether Judea, Greece, or Italy, he that feareth God, and worketh righteousness, is accepted with him. I believe τὸν Aoyov, the word, in this verse, should be translated, that doctrine ; and probably ῥημα, which we translate that word in verse 37, should be omitted, as it is in the Codex Beze, and its Παῖα version; and if ὁν. which is in verse 36, be even left out, as it is in ABC, Coptic and Vulgate, the whole may be literally read thus: As to the doctrine sent to the children of Israel, preaching the glad tidings of peace (ευαγγελι- ζομενος etpnvnv) by Jesus Christ, he is Lord of all, ye know what was done (το yevouevov) through all Judea, beginning after the baptism which John preached. Jesus, who was from Nazareth, whom God anointed with the Holy Ghost, and with mighty power (δυναμει) went about doing good, and healing all that were tyrannically oppressed (xaraduvacevouevouc) by the devil, 1 CHAP. Χ. and his company. A. M. cir. 4045. A. D. cir. 41. An. Olymp. cir. CCV. 1. published throughout all Judea, and “began from Galilee, after the baptism which John preached; ——————. 38 How » God anointed Jesus of Nazareth with the Holy Ghost and with power: who Rey. xvii. 14; xix. 16—+ Luke iv. 14. —» Luke iv. 18; chap. ii. 22; iv. 27; Heb. i. 9. for God was with him. Critics have proposed a great variety of modes by which they suppose these verses may be rendered intelligible; and the learned reader may see many in Wolfius, Kypke, Rosenmiiller, and others. Kypke contends that the word Kvpioc, Lord, is to be understood adjectively, and ought to be refer- red to Aoyoc, and the 36th verse will then stand thus : The word which he sent to the children of Israel, preaching peace by Jesus Christ, that word has autho- rity over all. This amounts nearly to the same sense with the expositions given above ; and all proclaim this truth, which the apostle laboured to establish, namely, that God intended the salvation of all men by Jesus Christ ; and therefore proclaimed reconciliation to all, by him who is Lord, maker, preserver, redeemer, and judge of all. And of this the apostle was now more convinced by the late vision; and his mission from him who is Lord of all to Cornelius, a heathen, was a full illustration of the heavenly truth; for the very meet- ing of Peter, once a prejudiced Jew, and Cornelius once an unenlightened Gentile, was a sort of first fruits of this general reconciliation, and a proof that Jesus was Lorp of ALL. Verse 37. That word—ye know] This account of Jesus of Nazareth ye cannot be unacquainted with ; because it has been proclaimed throughout all Judea and Galilee, from the time that John began to preach. Ye have heard how he was anointed with the Holy Ghost, and of the miracles which he performed ; how he went about doing good, and healing all kinds of demoniacs and, by these mighty and beneficent acts, giving the fullest proof that God was with him. This was the exordium of Peter’s discourse; and thus he begins, from what they knew, to teach them what they did not know. St. Peter does not intimate that any miracle was wrought by Christ previously to his being baptized by John. Beginning at Galilee. Let us review the mode of Christ’s manifestation. 1. After he had been baptized by John, he went into tl > desert, and remain- ed there forty days. 2. He then returned to the Bap- tist, who was exercising his ministry at that time at Bethany or Bethabara ; and there he made certain dis- ciples, viz., Andrew, Bartholomew, Peter, and Philip. 3. Thence he went to the marriage at Cana, in Ga- lilee, where he wrought his first miracle. 4. And afterwards he went to Capernaum in the same coun- try, by the sea of Galilee, where he wrought many others. This was the manner in which Christ mani- fested himself; and these are the facts of which Peter presumes they had a perfect knowledge, because they had been for a long time notorious through all the land. Verse 38. God anointed Jesus of Nazareth] Here the apostle refers to Christ as the promised Messiah ; 765 Peter proclaims the death A. M.cir. 4045. 1, j Ξ ‘a Dew. 41. Went about doing good, and heal An. Olymp. ing all that were oppressed of ir. CCV. 1. - Ξ 4 a the devil; © for God was with him. 39 And “we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; * whom they slew and hanged on a tree: 40 Him ‘ God raised up the third day, and showed him openly ; 41 δ Not to all the people, but unto witnesses THE ACTS. and resurrection of Christ chosen before of God, even to us, A: M. cir. 4045 a ἧ Σ i a A. Ὁ. cir. 41. who did eat and drink with him An. Olymp. cir. CCV..1. after he rose from the dead. 42 And ‘he commanded us to preach unto the people, and to testify * that it is he which was ordained of God to be the Judge of 1 quick and dead. 43 ™'To him give all the prophets witness, that through his name, ® whosoever believeth in him shall receive remission of sins. = John iii. 2. 4 Chap. ii. 32. © Chap. v. 30. £ Chap. ii. 24. £ John xiv. 17, 22; chap. xii. 31—— Luke xxiv. 30, 43; John xxi. 13. iMatt. xxvii. 19, 20; chap. i. 8—* John v. 22, 27; chap. xvii. 31. 1 Rom. xiv. 9, 19; 2 Cor. v. 10; 2 Tim. iv. 1; 1 Pet. iv. 5. m Isa. liti.11; Jer. xxxi. 34; Dan. ix. 24; Mic. vii. 18; Zech. xiii. 1; Mal. iv. 2; chap. xxvi. 22. Chap. xv. 9; xxvi. 18; Rom. x. 11; Gal. iii. 22. for, as Messiah signifies the anointed one, and Christ has the same signification in Greek, and the Messiah, according to the prophets, and the expectation of the Jews, was to work miracles, Peter proclaims Jesus as the Messiah, and refers to the miracles which he wrought as the proof of it. This delicate, but for- cible allusion is lost by most readers. Verse 39. We are witnesses of all] In this speech St. Peter may refer, not only to the twelve apostles, but to the six brethren whom he had brought with him. Whom they slew] As the truth of the resurrection must depend on the reality of the death of Christ, it was necessary that this should be stated, and shown to rest on the most indubitable evidence. Verse 40. Him God raised up the third day] He lay long enough under the power of death to prove that he was dead; and not too long, lest it should be sup- posed that his disciples had time sufficient to have practised some deceit or imposture ; and, to prevent this, the Jews took care to have the tomb well guard- ed during the whole time which he lay there. Verse 41. Not to all the people] In the order of Divine providence, the public were to be no longer instructed by Jesus Christ personally ; but it was ne- cessary that those who were to preach redemption in his name should be thoroughly furnished to this good and great work ; therefore, the time he spent on earth, after his resurrection, was devoted to the instruction of his disciples. Witnesses chosen before of God] That is, God chose such men to attest this fact as were every way best qualified to give evidence on the subject ; per- sons who were always to be found; who might at all times be: confronted with those, if any such should offer themselves, who could pretend to prove that there was any imposture in this case; and persons who, from the very circumstances in which they were placed, must appear to have an absolute conviction of the truth of all they attested. The first preachers of the Gos- pel must be the witnesses of its facts; and these first preachers musi be put in such circumstances as to de- monstrate, not only that they had no secular end in view, nor indeed could have any, but also that they should be able to evince that they had the fullest con- viction of the reality of the eternal world, and of their Master’s existence in glory there; as they carried their lives continually in their hands, and regarded them not, aah so that they might fulfil the ministry which they had received from their Lord, and finish their course with joy- But why was not Christ, after his resurrection, shown to all the people? 1. Because it was impossible that such a thing could be done without mob and tumult. Let it only be announced, “ Here is the man who was dead three days, and who is risen from the dead !”— what confusion would be the consequence of such an exposure! Some would say, This is he; others, He is like him; and so on; and the valid testimony must be lost in the confusion of the multitude. 2. God chose such witnesses whose testimony should be un- impeachable; the men who knew him best, and who by their depositions in proof of the fact should evidently risk their lives. And, 3. as multitudes are never called to witness any fact, but a few selected from the zest, whose knowledge is most accurate, and whase veracity is unquestionable, therefore, God showed not Christ risen from the dead to all the people, but to witnesses chosen by himself ; and they were such as perfectly knew him before, and who ate and drank with him after his resurrection, and consequently had the fullest proof and conviction of the truth of this fact. Verse 42. And he commanded us to preach] By thus assuring them that Jesus Christ was appointed to judge the world, he at once showed them the necessity of subjection to him, that they might stand in the day of his appearing. The Judge of quick and dead.) The word quick we retain from our ancient mother tongue, the Saxon cpican, to live, hence epic and cpica, life, and cpice, grass; and from this our quicks, quick-set hedges, fences made of living thorns, &e. By quick and dead we are to understand: 1. All that had lived from the foundation of the world till that time; and all that were then alive. 2. All that should be found alive at the day of judgment, as well as all that had died pre- viously. Verse 43. To him give all the prophets witness] See Isa. ix..6%5 lil..7; liti. 5,63; lix: 20; Jer. xxi 34; Dan. ix. 24; Mic. vii. 18, &c.; and Zech. xiii. 1. As Jesus Christ was the sum and substance of the law and the Mosaie dispensation, so all the pro- phets bore testimony, either directly or indtrectly, to him; and, indeed, without him and the salvation he has promised, there is scarcely any meaning in the 1 The Holy Ghost falls on the CHAP. X. Gentiles, and they are baptized . M. cir. 45. Ἷ } A. M. cir. 4048 A. M- cir. 4045. 44 4 While Peter yet spake |and magnify God. Then answer- 4") οἷν. 1]. An. Olymp. these words, ° the Holy Ghost fell | ed Peter, An. Olymp. clr. on all them which heard the word. 45 And they of the circumcision which believed were astonished, as many as came with Peter, ° because that on the Gentiles also was poured out the gift of the Holy Ghost. 46 For they heard them speak with tongues, © Chap. ιν. 31; viii. 15, 16, 17; xi. 15——? Ver. 23.—4 Chap. xi. 18; Gal. ili. 14. Mosaic economy, nor in most of the allusions of the prophets. Remission of sins.] The phrase, agectg ἁμαρτιων, means simply the taking away of sins; and this does not refer to the guilt of sin merely, but also to its power, nature, and consequences. All that is implied in pardon of sin, destruction of its tyranny, and puri- fication from its pollution, is here intended ; and it is wrong to restrict such operations of mercy to pardon alone. Verse 44. While Peter yet spake] It is not very likely that the words recorded by St. Luke are all that the apostle spoke on this occasion; but, while he continued to discourse with them on this subject, the Holy Ghost fell on all them that heard the word ; and his descent was known by their being enabled to speak with different kinds of tongues. In what manner this gift was bestowed we cannot tell; probably it was in the same way in which it had been given on the day of pentecost ; for as they spake with tongues, which was the effect of the descent of the Spirit as flaming tongues on the heads of the disciples on the day of pentecost, it is very likely that the same appearance now took place. Verse 45. They of the circumcision—were asto- nished] Because it was a maxim with them that the Shechinah or Divine influence could not be revealed to any person who dwelt beyond the precincts of the promised land. Nor did any of them believe thet the Divine Spirit could be communicated to any Gentile. [τ is no wonder, therefore, that they were amazed when they saw the Spirit of God so liberally given as it was on this occasion. Verse 46. And magnify God.] They had got new τ hearts as well as new tongues; and, having believed with the heart unto righteousness, their tongues made confession unto salvation; and God was magnified for the merey which he had imparted. Verse 47. Can any man forbid water] These had evidently received the Holy Ghost, and consequently were become members of the mystical body of Christ ; and yet St. Peter requires that they shall receive bap- tism by water, that they might become members of the Christian Clurch. In other eases, they received bap- tism first, and the Spirit afterwards by the imposition of hands: see chap. xix. 4—6, where the disciples who had received only the baptism of John were baptized again with water in the name of the Lord Jesus ; and, after even this, the apostles prayed, and laid their nands on them, before they were made partakers of i ir. CCV. 1. 47 Can any man forbid water, ree niall that these should not be baptized, which have received the Holy Ghost ‘as well as we? 48 * And he commanded them to be baptized tin the name of the Lord. Then prayed they him to tarry certain days. τ Chap. xi. 17; xv. 8, 9; Rom. x. 12—*1 Cor. i. 17—t Chap. li. 38; vill. 16. the Holy Ghost. So we find that Jesus Christ had his water baptism as well as John; and that even he who gave the baptism of the Holy Ghost required the administration of water baptism also. Therefore the Laptism of the Spirit did not supersede the baptism by water ; nor indeed can it; as baptism, as well as the supper of our Lord, were intended, not only to be means of grace, but standing, irrefragable proofs of the truth of Christianity. Verse 48. To be baptized in the name of the Lord.) That is, inthe name of Jesus Christ; which implied their taking upon them the public profession of Chris- tianity, and believing on Christ Jesus as their Saviour and Sovereign ; for, as they were baptized in his name, they professed thereby to be his disciples and followers. Then prayed they him to tarry certain days.) They felt the necessity of farther instruction, and prayed hitn to continue his ministry a little longer among them ; and to this he no doubt consented. This was, pro- perly speaking, the commencement of the Christian Church, as composed of Jews and Gentiles, partaking of the same baptism, united under the same Head, made partakers of the same Spirit, and associated in the same aggregate body. Now was the middle wall of partition broken down, and the Gentiles admitted to the same privileges with the Jews. 1. Gop is wonderful in all his works, whether they be works of creation, providence, or grace. Every thing proclaims his power, his wisdom, and his good- ness. Every where we learn this truth, which is in- dispensably necessary for all to know who desire to acknowledge God in all their ways, that “there is no- thing which concerns their present or eternal welfare in which God does not interest himself.” We often, to our great spiritual detriment, lose sight of this truth, because we think that the masesty of God is too great to be occupied with those common occurrences by which we are often much affected, in things which relate, not only to our present, but also to our elernal interests. This is impossible; for God is our father, and, being every where present, he sees our state, and his eye affects his heart. 2. Let the reader examine the chain of Providence (composed indeed of very minute links) brought to light ir the conversion of Cornelius, the instruction of Peter, and opening the door of faith to the Gentiles, and he will be convinced that “God has way every where, and that all things serve the purposes of his will.” We have already seen how particularly, both 767 Peter returns, and is accused by gracious and providential workings, God prepared the mind of Cornelius to receive instruction, and the mind of Peter to give it ; so that the receiver and giver were equally ready to be workers together with God. This is a general economy. He who feels his want may rest assured that, even then, God has made the necessary provisions for his supply ; and that the very sense of the want is a proof that the provision is al- ready made. Why then should we lose time in de- ploring wretchedness, for the removal of which God has made the necessary preparations ἢ Mourning over our miseries will never supply the lack of faith in Christ, and very seldom tends even to humble the heart. 3. As the eye of God is ever upon us, he knows our ¢rials as well as our wants; and here, also, he THE ACTS. of having eaten with Gentiles makes the necessary provision for our support. We may be called to suffer, but his grace will be sufficient for us; and, as our troubles increase, so shall the means of our support. And even these trials and temp- tations will be pressed into our service, for all things work together for good to them that love God, Rom Vili. 28. 4. We must beware neither to despise outward rites in religion, nor to rest in them. Most people do either the one or the other. God gives us cutward helps, because he knows we need them. But do we not sometimes imagine ourselves to be above that which, because of our scantiness of grace, is really above us? We certainly may over-rate ourselves, and under-rate God’s bounties. He who is taught by the Spirit of God will be saved from both. CHAPTER XI. Peter returns to Jerusalem, and 1s accused of having associated with the Gentiles, 1-3. self, by relating at large the whole business concerning Cornelius, 4-17. He defends him His defence is accepted, and the whole Church glorifies God for having granted unto the Gentiles repentance unto life, 18. An account of the proceedings of those who were scattered abroad by the persecution that was raised about Stephen; and how they had spread the Gospel among the circumcision, in Phenice, Cyprus, and Antioch 19-21. His character, 24. first called Curistians, 25, 26. reign of the Emperor Claudius, 27, 28. hands of Barnabas and Saul, 29, 30. Aue te” AND the apostles and breth- = am ren that were in Judea heard .-. . that the Gentiles had also receiv- ed the word of God. 2 And when Peter was come up to Jerusa- lem, * they that were of the circumcision con- tended with him, The Church at Jerusalem, hearing of this, sends Barnabas to confirm them in the faith, 22,23. He goes to Tarsus to seek Saul, whom he brings to Antioch, where the disciples are Certain prophets foretell the dearth which afterwards took place in the The disciples send relief to their poor brethren in Judea, by the : b τ A.M. cir. 4046 3 Saying, Thou wentest inh} Py A to men uncircumcised, ὁ and didst An pegs eat with them. ἜΞΞΞΞΞΞ ΥΘΣ 4 But Peter rehearsed the matter from the beginning, and expounded zt “by order unto them, saying, 5 51 was in the city of Joppa praying : and aChap. x. 45; Gal. 11. 12——» Chap. x. 28. © Gal. 11. 12. @ 4 Luke i. 3. © Chap. x. 9, &c. NOTES ON CHAP. XI. Verse 1. And the apostles and brethren that were in Judea| According to Calmet, Judea is here put in opposition to Caesarea, which, though situated in Palestine, passed for a Greek city, being principally inhabited by Pagans, Greeks, or Syrians. Verse 2. Contended with him] A manifest proof this that the primitive Church at Jerusalem (and no Church can ever deserve this name but the Jerusalem Church) had no conception of St. Peter’s supremacy, or of his being prince of the apostles. He is now called to account for his conduct, which they judged to be reprehensible; and which they would not have attempted to do had they believed him to be Christ’s vicar upon earth, and the infallible Head of the Church. But this absurd dream is every where refuted in the New Testament. Verse 3. Thou wentest in to men uncircumcised | In a Jew, this was no small offence ; and, as they did not know the reason of St. Peter’s conduct, it is no wonder they should call him to account for it, as they 768 considered it to be a positive transgression of the law and custom of the Jews. There is a remarkable ad- dition here in the Codex Beze, which it will be well to notice. The second verse of the chapter begins thus :— Now Peter had a desire for a considerable time to go to Jerusalem: and having spoken to the brethren, and confirmed them, speaking largely, he taught them through the countries, (i. e. as he passed to Jerusalem,) and, as he met them, he spoke to them of the grace of God. But the brethren who were of the circumcision disputed with him, saying, &ce. Verse 4. But Peter rehearsed the matter from the beginning, and expounded it by order] E&eribero αὐτοῖς This is the very style of St. Luke: see his Gospel, chap. i. ver. 3. To remove their prejudice, and to give them the fullest reasons for his conduct, he thought it best to give them a simple relation of the whole affair; which he does, as we have seen in the preceding chapter, with a few additional circumstances here: see the notes before. 1 καθεξης. Peter defends his associating A. Magi 408 4046. in a trance I saw a vision, A cer- An. Olymp. tain vessel descending, as it had cir. CCV. 2 been a great sheet, let down from heaven by four corners; and it came even to me: 6 Upon the which when I had fastened mine eyes, I considered, and saw four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 7 And I heard a voice saying unto me, Arise, Peter; slay and eat. 8 But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth. 9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common. 10 And this was done three times : were drawn up again into heaven. 11 And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. 12 And ‘the Spirit bade me go with them, nothing doubting. Moreover, £ these six and all f John xvi. 13; ch. x. 19; xv.7.—# Ch.x. 23.—h Ch. x. 30.— Ch. ii. 4. «Matt. iii 11; John i. 26,33; chap. i.5; xix. 4. Verse 12. These six brethren] Probably pointing to them, being present, as proper persons to confirm the truth of what he was delivering. Verse 14. Thou and all thy house shall be saved.] This is an additional circumstance: before, it was said, chap. x. 6, Peter shall tell thee what thou oughtest to do; and, in ver. 33, who, when he cometh, shall speak unto thee. But, in Peter’s relation, the matter is more explicitly declared, he shall tell thee words whereby thou and thy house shall be saved. He shall announce to you all the doctrine of salvation. Verse 16. Ye shall be baptized with the Holy Ghost.) These words are very remarkable. The words of our Lord, as quoted chap. i. 5, to which St. Peter refers here, have been supposed by many to be referred to the apostles alone; but here it is evident that St. Peter believed they were a promise made to all Christians, i. 6. to all, whether Jews or Gentiles, who should be- lieve on Jesus Christ. Therefore, when he saw that the Holy Ghost fell upon those Gentiles, he considered it a fulfilment of our Lord’s promise: ye, that is, all that will believe on me, shall be baptized with the Holy Ghost—not many days hence, i. 6. in a short time this Spirit shall be given, which is to abide with you for ever. Hence we learn that the promise of the Holy Spirit is given to the whole body of Christians—to all that believe on Christ as dying for their sins, and rising for their justification. Verse 17. God gave them the like gift, &c.] Viz. the Holy Spirit, and its various gifts and graces, in the same way and in the same measure in which he gave Vou. I ( 49 ) CHAP. XI. with uncircumcised Gentiles brethren accompanied me, and we 4;,M cir. 4046. entered into the man’s house. An. Olymp. 13 And * he showed us how he "°° uae. had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter ; 14 Who shall tell thee words, whereby thou and all thy house shall be saved. 15 And as I began to speak, the Holy Ghost fell on them, ‘as on us at the beginning. 16 Then remembered I the word of the Lord, how that he said, * John indeed baptized with water; but !ye shall be baptized with the Holy Ghost. 17 ™ Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ: " what was I, that I could withstand God? 18 When they heard these things, they held their peace, and glorified God, saying, ° Then hath God also to the Gentiles granted repent- ance unto life. 19 4 » Now they which were scattered abroad upon the persecution that arose about Stephen 1Jsa. xiv. 3; Joel ii. 28; iii. 18——™ Chap. xv. 8, 9" Ch. x. 47. © Rom. x. 12, 13; xv. 9, 16——P Chap. viii. 1. them to us Jews. What was I, that I could withstand God? It was not I who called them to salvation; it was God; and the thing is proved to be from God alone, for none other could dispense the Holy Spirit. Verse 18. They held their peace] Their prejudices were confounded ; they considered the subject, and saw that it was from God: then they glorified him, because they saw that he had granted unto the Gentiles re- pentance unto life. As the word μετανοία, which we translate repentance, signifies literally a change of mind, it may be here referred to a change of religious views, ἄς. And as repentance signifies a change of life and conduct, from evil to good, so the word peravoca may be used here to signify a change from a false religion to the true one; from idolatry, to the worship of the true God. Rosenmiiller thinks that, in several cases, where it is spoken of the Jews, it signifies their change from a contempt of the Messiah to reverence for him, and the consequent embracing of the Christian religion. The Christians who were present were all satisfied with St. Peter’s account and apology ; but it does not appear that all were ultimately satisfied, as we know there were serious disputes in the Church afterwards on this very subject: see chap. xv. 5, &c., where Christian believers, from among the Pharisees, insisted that it was necessary to circumcise the converted Gen- tiles, and cause them to keep the law of Moses. This opinion was carried much farther in the Church at Je- rusalem afterwards, as may be seen at large in chap. xxi. Verse 19. The persecution that arose about Stephen} That is, those who were obliged to flee from Jerusa- 769 The Gospel 15 preached in different A. M_ cir. 4046. travelled as far as Pheenice, and An. Olymp. Cyprus, and Antioch, preaching οἷν COV-2_ the word to none but unto the Jews only. 20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto 4 the Grecians, preaching the Lord Jesus. 21 And*the hand of the Lord was with aChap. vi. 1; ix. 29——* Luke i. 66; chap. il. 47. THE ACTS. places by other disciples them : and a great number believ- Α΄ δ. cir. 4047 A. D. cir. 43. ed, and * turned unto the Lord. An. Olymp. 22 § Then tidings of these eens things came unto the ears of the Church which was in Jerusalem: and they sent forth ‘Barnabas, that he should go as far as Antioch : 23 Who, when he came, and had seen the grace of God, was glad, and “exhorted them 5 Chap. ix. 35. τ Chap. ix. 27. u Chap. xiil. 43; xiv. 22. lem at the time of that persecution in which Stephen lost his life. See chap. vi. 1. Phenice| Phenicia, a country between Galilee and Syria, along the coast of the Mediterranean Sea, in- cluding Tyre, Sidon, ὅθ. It is often mentioned as a part of Syria. See chap. xxi. 2, 3. Cyprus) An island of the Mediterranean Sea, over against Syria. See on chap. iv. 36. Antioch] A city of Syria, built by Antiochus Seleu- cus, near the river Orontes; at that time one of the most celebrated cities of the east. For the situation of all these, see the map accompanying this book. Unto the Jews only.| For they knew nothing of the vision of St. Peter; and did not believe that God would open the 47 of faith to the Gentiles. The next verse informs us that there were others who were better in- structed. See below. Verse 20. Men of—Cyrene] The metropolis of the Cyrenaica; a country of Africa, bounded on the east by Marmariea, on the west by the Regio Syrtica, on the north by the Mediterranean, and on the south by the Sahara. Cyrene is now called Cairoan. This city, according to Eusebius, was built in the 37th Olympiad, about 630 years before Christ. In consequence of a revolt of its inhabitants, it was destroyed by the Ro- mans; but they afterwards rebuilt it. It was for a long time subject to the Arads, but is now in the hands of the Turks. Spake unto the Grecians] ‘EAAnvicac, The Hellenists. Who these were, we have already seen, chap. vi. and ix. 29, viz. Jews living in Greek cities, and speaking the Greek language. But, instead of Ἕλληνιςας, Gre- clans, Ἕλληνας, Greeks, is the reading of AD*, Syriac, all the Arabic, Coptic, Aithiopic, Vulgate, some copies of the Itala, Eusebius, Chrysostom, Theophylact, and (Ecumenius. On this evidence, Griesbach has admit- ted it into the text; and few critics entertain any doubt of the genuineness of the reading. ‘This intimates that, besides preaching the Gospel to the Hellenistic Jews, some of them preached it to heathen Greeks ; for, were we to adopt the common reading, it would be a sort of actum agere; for it is certain that the Hellenistic Jews had already received the Gospel. See chap. vi. 1. And it is likely that these Cyprians and Cy- renians had heard of Peter’s mission to Caesarea; and they followed his example by offering the Christian faith to the heathen. It is worthy of remark that the Jews generally called all nations of the world Greeks ; as the Asiatics, to the present day, call all the nations of Europe Franks 770 Verse 21. The hand of the Lord was with them] By the hand, arm, and finger of God, in the Scripture, different displays or exertions of his power are intend- ed. Here it means that the energy of God accompa- nied them, and applied their preaching to the souls of all attentive hearers. Without this accompanying influence, even an apostle could do no good; and can inferior men hope to be able to convince and convert sinners without this? Ministers of the word of God, so called, who dispute the necessity and deny the being of this influence, show thereby that they are intruders into God’s heritage ; that they are not sent by him, and shall not profit the people at all. A great number believed] That Jesus was the Christ; and that he had died for their offences, and risen again for their justification. Because the apostles preached the truth, and the hand of God was with them, there- fore, a great number believed, and turned unto the Lord, becoming his disciples, and taking him for their portion. Verse 22. The Church which was in Jerusalem] This was the original, the mother Church of Chris- tianity ; not the Church of Rome; there were Chris- tian Churches founded in many places, which exist to the present day, before Rome heard the Gospel of the kingdom. A Christian Church means a company of believers in Christ Jesus, united for the purposes of Christian fellowship, and edification in righteousness, They sent forth Barnabas] It seems, then, that the Church collectively had power to commission and send forth any of its own members, whom it saw God had qualified for a particular work. There must have been, even at that time, an acknowledged superiority of some members of the Church beyond others. The apostles held the first rank; the deacons (probably the same as those called prophets, as being next chosen) the second; and perhaps those called evange- lists, simply preachers of the truth, the third rank. Those who knew most of God and sacred things, who were most zealous, most holy, and most useful, un- doubtedly had the pre-eminence. Verse 23. Had seen the grace of God] That is, had seen the effects produced by the grace of God. By the grace of God, we are to understand: 1. His favour. 2. The manifestations of that favour in the communication of spiritual blessings. And, 3. Prin- ciples of light, life, holiness, &c., producing effects demonstrative of the causes from which they sprung. Barnabas saw that these people were objects of the Divine approbation ; that they were abundantly blessed and edified together as a Christian Church; and that ( 49" 7) Barnabas goes to Tarsus, CHAP. XI. and brings Saul to Antioch. A.M cir. 4047. all, that with purpose of heart! 25 Then departed Barnabas to ἃς ee og An. Olymp, they would cleave unto the |* Tarsus, for to seek Saul: An. Olymp. cir. CCV. 3 cir. CCV. 3, ——— αἴ. 24 For he was a good man, and ἡ full of the Holy Ghost and of faith: τ and much people was added unto the Lord. ¥ Chap. vi. 5.—— Ver. 21; chap. v. 14. they had received especial influences from God, by his indwelling Spirit, which were to them incentives to faith, hope, and love, and also principles of conduct. Was glad,| Not envious because God had blessed the labours of others of his Master’s servants; but re- joiced to find that the work of salvation was carried on by such instruments as God chose, and conde- scended to use. They who cannot rejoice in the con- version of sinners, because they have not been the means of it, or because such converts or their minis- ters have not precisely the same views of certain doc- trines which they have themselves, show that they have little, if any thing, of the mind that was in Christ in them. With purpose of heart they would cleave unto the Lord.| These converts had begun well; they must continue and persevere: God gave them the grace, the principle of life and action; it was their business to use this. If they did not, the gift would be re- sumed. Barnabas well knew that they must have the grace of God in them to enable them to do any good; but he knew, also, that its being in them did not necessarily imply that it must continue there. God had taught him that if they were not workers together with that grace they would receive it in vain ; i. e., the end for which it was given would not be answered. τῆς καρδιας, with determination of heart, with set, fired purpose and resolution, that they would cleave unto the Lord, zpocuevew τῳ Κυρίῳ, to remain with the Lord ; to continue in union and fellowship with him ; to be faithful in keeping his truth, and obedient in the practice of it. To be a Christian is to be united to Christ, to be of one spirit with him: to continue to be a Christian is to continue in that union. It is absurd to talk of being children of God, and of absolute, final perseverance, when the soul has lost its spiritual union. There is no perseverance but in cleaving to the Lord: he who in his works denies him does not cleave to him. Such a one is not of God; if he ever had the salvation of God, he has lost it ; he is fallen from grace; nor is here a word in the book of God, fairly and honestly understood, that says such a person shall adsolutely and unavoidably arise from his fall. Verse 24. For he was a good man] Here is a pro- per character of a minister of the Gospel. 1. He is a good man: his bad heart is changed ; his evil dispositions rooted out ; and the mind that was in Christ implanted in him. 2. He is full of the Holy Ghost. He is holy, be- cause the Spirit of holiness dwells in him: he has not a few transient visitations or drawings from that Spirit ; it is a resident in his soul, and it fills his heart. It is light in his understanding ; it is discrimination 1 He therefore exhorted them, ty προθέσει |° 26 And when he had found ————— him, he brought him unto Antioch. And it came to pass, that a whole year they assem- bled ¥ themselves with the Church, and taught x Chap. ix. 30. ¥ Or, in the Church. in his judgment ; it is fired purpose and determina - tion in righteousness in his will; it is purity, it is love, joy, peace, gentleness, goodness, meekness, tem- perance, and fidelity in his affections and passions. In a word, it has sovereign sway in his heart; it governs all passions, and is the motive and principle of every righteous action. 3. He was full of faith. He implicitly credited his Lord; he knew that he could not lie—that his word could not fail; he expected, not only the fulfil ment of all promises, but also every degree of help, light, life, and comfort, which God might at any time see necessary for his Church; he prayed for the Di- vine blessing, and he believed that he should not pray in vain. His faith never failed, because it laid hold on that God who could not change. Behold, ye preachers of the Gospel! an original minister of Christ. Emulate his piety, his faith, and his usefulness. Much people was added unto the Lord.| No won- der, when they had such a minister, preaching by the power of the Holy Ghost, such a Gospel as that of Jesus Christ. Verse 25. To Tarsus, for to seek Saul] The per- secution raised against him obliged him to take refuge in his own city, where, as a Roman citizen, his person was in safety. See chap. ix. 29, 30. Verse 26. He brought him unto Antioch] As this city was the metropolis of Syria, and the third city for importance in the whole Roman empire, Rome and Alexandria alone being more eminent, Barnabas might think it expedient to have for his assistance a person of such eminent talents as Saul; and who was espe- cially appointed by Christ to proclaim the Gospel to the Gentiles. Saul appears also to have been a thorough master of the Greek tongue, and, consequently, the better qualified to explain the Gospel to the Greek phi- losophers, and to defend it against their cavils. Bar- nabas, also being a native of Cyprus, chap. iv. 36, where the Greek language was spoken, was judged to be proper for this mission, perhaps on this account, as well as on account of his disinterestedness, holiness, and zeal. And the disciples were called Christians first at Antioch.] It is evident they had the name Christians from CHRIST their master; as the Platonists and Pythagoreans had their name from their masters, Plate and Pythagoras. Now, as these had their name from those great masters because they attended their teach ing, and credited their doctrines, so the disciples were ealled Christians because they took Christ for their teacher, crediting his doctrines, and following the rule of life laid down by him. It has been a question, by whom was this name given to the disciples? Some think they assumed it; others, that the inhabitants of 771 Agabus the prophet A. Meir. 4047. much people; and the disciples An. Olymp. were called Christians first in ir, CCV. 3. E ee. bAntiochs 27 Ἵ And in these days came 2 prophets from Jerusalem unto Antioch. zChap. ii. 17; xiii. 1; xv. 32; xxi. 9; 1 Cor. xii. 28; Antioch gave it to them; and others, that it was given by Saul and Barnabas. This latter opinion is favoured by the Codex Beza, which reads the 25th and 26th verses thus: And hearing that Saul was at Tarsus, he departed, seeking for him; and having found him, he besought him to come to Antioch ; who, when they were come, assembled with the Church a whole year, and instructed a great number; and there they first called the disciples at Antioch Christians. The word ypyaticac in our common text, which we translate were called, signifies in the New Testament, to appoint, warn, or nominate, by Dwine direction. In this sense, the word is used, Matt. ii. 12 ; Luke ii. 26; and in the preceding chapter of this book, ver. 22. If, therefore, the name was given by Divine ap- pointment, it is most likely that Saul and Barnabas were directed to give it ; and that, therefore, the name Christian is from God, as well as that grace and holi- ness which are so essentially required and implied in the character. Before this time, the Jewish converts were simply called, among themselves, disciples, i. e. scholars ; believers, saints, the Church, or assembly ; and, by their enemies, Nazarenes, Galileans, the men of this way or sect; and perhaps by other names which are not come down to us. They considered themselves as one family; and hence the appellation of brethren was frequent among them. It was the design of God to make all who believed of one heart and one soul, that they might consider him as their Father, and live and love like children of the same household. A Christian, therefore, is the highest character which any human being can bear upon earth ; and to receive it from God, as those appear to have done—how glorious the title! It is however worthy of remark that this name occurs in only three places in the New Testament: here, and in chap. xxvi. 28, and in 1 Pet. iv. 16. Verse 27. Came prophets from Jerusalem] Though the term prophet is used in the New Testament simply to signify a teacher, (see the note on Gen. xx. 7, where the subject is largely explained,) yet here it evidently means also such as are under Divine inspiration, and foretold future events. This was certainly the case with Agabus, ver. 28, though, perhaps, his ordinarv character was that of a teacher or preacher. It seems from various scriptures, Rom. xii., 1 Cor. xiii. and xiv., that the prophets of the New Testament were— 1. Teachers or preachers in general. 2. Persons who, on special occasions, were under the influence of the Divine Spirit. and then foretold certain future events. 3. Pe. uns who recited hymns to the honour of God in the public assemblies of the Christians. 4. Persons who prayed in those assemblies, having some- times the gift of tongues, at other times not. From Ephes. 11. 20, and iii. 5, we learn that the prophets 772 © THE ACTS. foretells a great famine 28 And there stood up one cf 4.,M. cir. 4047 ib A. D. cir. 43. them named * Agabus, and signi- An. Olymp. fied by the Spirit that there should °°"? be great dearth throughout all the world: which came to pass in the days of Claudius Cesar. Eph. iv. 11.—= Chap. xxi. 10. of the Christian Church were inferior to the apos- tles; but, from ver. 11 of Eph. iv., we see that they were superior to all other teachers, even to evangelists and pastors. Verse 28. Agabus] This prophet, of whom we know nothing, is once more mentioned, chap. xxi. 10. He was probably a Jew, but whether converted now to Christianity we cannot tell. Great dearth throughout all the world) The words εφ᾽ ὁλην την οἰκουμενην probably here mean the land of Judea; though sometimes by this phrase the whole Roman empire is intended. In the former sense the disciples appear to have understood it, as the next verse informs us; for they determined to send relief to their brethren in Judea, which they could not have done had the famine been general. It does not ap- pear that they expected it to extend even to Antioch in Syria, where they then were, else they would have thought of making provision for themselves. It is wel! known from history that there were seve- ral famines in the reign of Claudius. Dion Cassius, lib. Ix., mentions a severe famine in the first and second year of the reign of Claudius, which was sorely felt in Rome itself. This famine, it is supposed, induced Claudius to build a port at Ostia, for the more regular supply of Rome with provisions. A second famine happened about the fourth year of this reign, which continued for several years, and greatly afflicted the Jand of Judea. Several authors notice this, but particularly Josephus, Ant. lib. xx. cap. 5, sect. 2, where, having mentioned Tiberius Alexander as succeeding to the procuratorship in the place of Cuspius Fadus, he says that, “during the government of these procurators, a great famine afflict- ed Judea.” Ere tovtote δὴ καὶ Tov μεγαν λιμὸν κατα την Ἰουδαιαν συνεβη γενεσθαι. A third famine is mentioned by Eusebius, in An. Abrahami, which commences with the calends of Oc- tober, A. D. 48, which was so powerful “ in Greece that a modius (about half a bushel of grain) was sold for six drachms,” about three shillings and sixpence English. Vid. Eused. in Chron. edit. Scalig. The same author mentions another famine in Rome, in the | tenth year of Claudius, of which Orosius gives the de- tails, lib. vil. A fourth famine, which took place in the eleventh year of Claudius, is mentioned by Tacitus, Annal. lib. xii. sect. 43, in which there was so great a dearth of provisions, and famine in consequence, that it was esteemed a Divine judgment. Frugum quoque egestas, et orta ex ea fames, in prodigium accipiebatur. At this time, the same author tells us, that in all the stores of Rome there were no more than fifteen days’ provi- sion ; and, had not the winter been uncommonly mild, the utmost distress and misery must have prevailed 1 Lhe disciples send relief to A. Μ. cir. 4047, A. D. cir. 43. An. Olymp. cir. CCY. 3. 29 Then the disciples, every man according to his ability, de- termined to send ἢ relief unto the brethren which dwelt in Judea : > Rom. xv. 26; 1 Cor. xvi. 1; 2 Cor. ix. 1. It may now be inquired, to which of these famines in the reign of Claudius does the prophecy of Agabus refer? Most learned men are of opinion that the famine of which Agabus prophesied was that mention- ed above, which took place in the fourth year of this emperor. A. Ὁ. 47. This famine is particularly mentioned by Josephus, ἀπὲ. lib. xx. cap. 2, sect. 5, who describes it as “a very great famine, in which many died for want of food.”—* That Helena, queen of Adiabene, who had embraced the Jewish religion, sent some of her servants to Alexandria, to buy a great quantity of corn ; and others of them to Cyprus, to buy a cargo of dried figs, which she distributed to those who were in want.” And ineap. 5, sect. 2, he says that this happened “when Tiberius Alexander succeeded Cuspius Fadus ; and that under these procurators the famine happened in which Queen Helena, at a vast ex- pense, procured relief to the Jews.” Dr. Hudson’s note on this passage in Josephus deserves to be copied : “ This,” says he, “is that famine foretold by Agabus, Acts xi. 28, which happened when Claudius was con- sul the fourth time, (A. D. 47,) and not that which happened when Claudius was consul the second time, and Cecina was his colleague, (A. D. 42,) as Sca- liger says, upon Eusebius, p. 174. Now when Jose- phus had said, a little after, cap. 5, sect. 2, that Tiberius Alexander succeeded Cuspius Fadus as pro- curator, he immediately subjoins, under these procu- rators there happened a great famine in Judea.” From this it is evident that this famine must have continued several years, as it existed under doth these procura- tors. Fadus, says Mr. Whiston, was not sent into Judea till after the death of Agrippa, i. e. towards the end of the fourth year of Claudius, in the end of A. D. 44, or beginning of 45. So that this famine, foretold by Agabus, happened on the fifth, sixth, and seventh years of Claudius, A. D. 45, 46, and 47. See Whis- ton’s Josephus; and see Krebs’? Observat. in Nov. Test. on this place. Verse 29. Then the disciples—determined to send relief| These were probably Gentile converts; and as they considered themselves receiving the spiritual blessings, which they now so happily enjoyed, through the means of the Christians in Judea, they resolved to communicate to them a portion of their temporal goods; and every man did this according to his ability, i. e. he gave a certain proportion of the property with which the providence of God had entrusted him. The com- munity of goods had for some time ceased. Verse 30. And sent it to the elders] These probably mean those who first believed on Christ crucified, either of the seventy disciples mentioned Luke, chap. x., or the one hundred and twenty mentioned, chap. i. 15, or the seven deacons, chap. vi. 5. Some have divided the primitive disciples into three classes: 1. The αὐτόπται, those who were eye witnesses. 2. The aropyat, those who were the first fruits, or converts CHAP. XI. their brethren in Judea 30 ° Which also they did, 4,,™, cir. 4047. and sent it to the elders by ἀπ. Qiyme. the hands of Barnabas and ~~~ Saul. © Chap. xii. 25. of the apostles’ preaching. 3. The διαδοχοι, those who were the successors of the preceding, from whom they had received the doctrines of the Gospel. It is likely the deacons are meaut, whose office it was to take care of the poor. See chap. vi. 1, &e. 1. Amone many highly interesting subjects which have come under review in the preceding chapter, we must have particularly noticed, 1. The care the Church of Christ took to have young converts con- firmed in the truths they had received, and built up on their most holy faith, ver. 22. It was indispensably necessary that a foundation should be laid; and it was not less so that a proper superstructure should be rais- ed. For this work, it was requisite that different gifts and talents should be employed, and Barnabas and Saul must be sent to confirm in the faith those whom the disciples, who had been scattered by the persecution raised about Stephen, had converted to Christ, ver. 19-22. It is a great thing to have souls converted to the Lord; it is greater to have them built up on their most holy faith ; and few persons, even among the ministers of Christ, have talents for doth. EXEven when Pau planted, it required Apotos to water. A frequent interchange of godly ministers in the Church of Christ is of the utmost consequence to its stability and increase. 2. It appears that CurisTrans was the first general appellative of the followers of our blessed Lord; and there is presumptive evidence, as we have seen, that this appellative came by Divine appointment. How very few of those who profess this religion are satis- fied with this title! That very Church that arrogates all to itself has totally abandoned this title, and its members call themselves Roman Catholics, which is absurd; because the adjective and substantive include opposite ideas : catholic signifies universal ; and Ro- man signifies of or belonging to Rome. If it be merely Roman, it cannot be catholic; if it be catholic, it ean- not be confined to Rome; but it is not catholic nor universal, in any sense of the word, for it contains but a small part of the people who profess Christianity. The term Prolestant has more common sense in it; but not much more piety. Almost all sects and parties proceed in the same line; but Christian is a title sel- dom heard of, and the spirit and practice of Christianity but rarely occur. When all return to the spirit of the Gospel, they will probably resume the appellative of Christians. 3. An early fruit of Christianity was mercy to the poor; and especially to the poor followers of Christ. He has left the poor ever with us, as his representa - tives, to exercise our bowels of commiseration, and thus teach us to feel and practise mercy. To every man professing Christianity, the religion of Jesus Christ says most authoritatively, With every man who is pinched by poverty, share what the providence of God has not made absolutely necessary for thy awn 773 Herod kills James, and support. What God has given us more than we need is entrusted to us for the benefit of those that are in poverty and affliction. He who can, and does not, help the poor, is a disgrace to Christianity ; and he who does not lend his hand for the support of the cause of THE ACTS. casts Peter into prison God is a worthless member of the Church of Christ. He who shows no mercy shall have judgment without mercy. And he who spends in pampering the flesh what should be given to the poor shall have a fearful account to give in the day of the Lord. CHAPTER XII. Herod persecutes the Christians, 1. makes incessant prayer for his deliverance, 5. 6-10. was delivered, 11-17. to be put to death, 18, 19. mission, 20. smites him, and he dies a miserable death, 21-23. Kills James, 2. And casts Peter into prison, 3, 4. The Church An angel of God opens the prison doors and leads him out, Peter rejoices, and comes to the house of Mary, where many were praying, and declares how he The soldiers who kept the prison are examined by Herod, and he commands them Herod is enraged against the people of Tyre, but is appeased by their sub- He makes an oration to the people, receives idolatrous praises, and an angel of the Lord The word of God increases, 24. Barnabas and Saul, having fulfilled their ministry, return from Jerusalem accompanied by John Mark, 25. PES ee ite OW about that time Herod ‘An. Olymp. the king * stretched forth his ir. CCV. 4. J oS ©" *_ hands to vex certain of the Church. 2 And he killed James ἢ the brother of John with the sword. 3 And because he saw it pleased the Jews, he proceeded farther to take Peter also. Then a Or, began. Ὁ Matt. iv. 21; xx. 23. NOTES ON CHAP. XII. Verse 1. Herod the king] This was Herod Agrippa, the son of Aristobulus, and grandson of Herod the Great ; he was nephew to Herod Antipas, who beheaded John the Baptist, and brother to Hero- dias. He was made king by the Emperor Caligula, and was put in possession of all the territories formerly held by his uncle Philip and by Lysanias ; viz. Iturea, Trachonitis, Abilene, with Gaulonitis, Batanga, and Penias. Τὸ these the Emperor Claudius afterwards added Judea and Samaria ; which were nearly all the dominions possessed by his grandfather, Herod the Great. See Luke iii. 1; see also an account of the Herod family, in the note on Matt. ii. 1. To vex certain of the Church.| That is, to destroy its chief ornaments and supports. Verse 2. He killed James the brother of John with the sword.| This was James the greater, son of Zebe- dee, and must be distinguished from James the less, son of Alpheus. This latter was put to death by Ananias the high priest, during the reign of Nero. This James with his brother John were those who requested to sit on the right and left hand of our Lord, see Matt. xx. 23; and our Lord’s prediction was now fulfilled in one of them, who by his martyrdom drank of our Lord’s cup, and was baptized with his baptism. By the death of James, the number of the apostles was reduced to eleven; and we do not find that ever it was filled up. The apostles never had any successors: God has continued their doctrine, but not their order. By killing with the sword we are to understand be- heading. Among the Jews there were four kinds of deaths: 1. Stoning; 2. burning; 3. killing with the sword, or beheading ; and, 4. strangling. The third 774 c A.M. cir. 4048. were °the days of unleavened ai ee bread. An. Olymp. 4 And ¢when he had appre- LE 2 hended him, he put fim in prison, and de- livered h2m to four quaternions of soldiers tc keep him; intending after Easter to bring him forth to the people. ¢ Exod. xii. 14, 15; xxiii. 15.—4 John xxi. 18. was a Roman as well as a Jewish mode of punish- ment. Killing with the sword was the punishment which, according to the Talmud, was inflicted on those who drew away the people to any strange worship, Sanhedr. fol. iii. James was probably accused of this, and hence the punishment mentioned in the text. Verse 3. He proceeded—to take Peter also.| He supposed that these two were pillars on which the in- fant cause rested ; and that, if these were removed, the building must necessarily come down. The days of unleavened bread.| About the latter end of March or beginning of April ; but whether in the third or fourth year of the Emperor Claudius, or earlier or later, cannot be determined. Verse 4. Four quaternions of soldiers} That is. sirteen, or four companies of fowr men each. who had the care of the prison, each company taking in turn one of the four watches of the night. Intending after Easter to bring him forth] Mer τὸ πασχα, Afler the passover. Perhaps there never wus a more unhappy, not to say absurd, translation than that in our text. But, before I come to explain the word, it is necessary to observe that our term called Easter is not exactly the same with the Jewish passover. This festival is always held on the fourteenth day of the first vernal full moon; but the Easter of the Christians, never till the next Sabbath after said full moon ; and, to avoid all conformity with the Jews in this matter, if the fourteenth day of the first vernal full moon happen on a Sabbath, then the festival of Easter is deferred till the Sabbath following. The first vernal moon is that whose fourteenth day is either on the day of the ver- nal equinox, or the next fourteenth day after it. The !vernal equinox, according to a decree of the council 1 peter is delivered out A.M. cir. 4048. 5 Peter therefore was kept in A. D. an 44. A hae a An, Olymp. prison: but “ prayer was made cir. coy. a P pray without ceasing of the Church unto God for him. 6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains : and the keepers before the door kept the prison. 7 And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. © Or, instant and earnest prayer was made ; 2 Cor. i.11; Eph. vi. 18; 1 Thess. v. 17. CHAP. XII. of prison by an angel. A. M. cir. 4048. A. D. cir. 44. An. Olymp. cir. CCV. 4. 8 And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me. 9 And he went out, and followed him; and £ wist not that it was true which was done by the angel; but thought "he saw a vision. 10 When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city ; ' which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him. € Chapter v. 19.——S Psa. exxvi. 1—— Chapter x. 3, 17; xi. 5. i Chap. xvi. 26. of Nice, is fixed to the 21st day of March; and there- fore the first vernal moon is that whose fourteenth day falls upon the 21st of March, or the first fourteenth day after. Hence it appears that the next Sabbath after the fourteenth day of the vernal moon, which is ealled the Paschal term, is always Easter day. And, therefore, the earliest Paschal term being the 21st of March, the 22d of March is the earliest Easter pos- sible ; and the 18th of April being the latest Paschal ize, the seventh day after, that is the 25th of April, is the /atest Easter possible. The term Easter, inserted here by our translators, they borrowed from the ancient Anglo-Saxon service- books, or from the version of the Gospels, which al- ways translates the to πασχα of the Greek by this term; e. g. Matt. xxvi. 2: Ye know that after two days is the feast of the passover. pice ge Sat wren cpam dagum beod Eartpo. ὅδ᾽ ge that aefter twam Dagum beoth Lastvo. Ibid. ver. 19: And they made ready the passover. and hig gegeanpodon hym €ayrcen-Senunga.— And hig gegearwodon pym Laster-thenunga (i. e. the paschal supper.) Prefixed to Matt. xxviii. 1, are these words : Dyyyeealon €apten wren. This part to be read on Easter even. And, before ver. 8, these words: Dyy yeeal on Fpiged@ez on Sepe odSpe Eartne-pucan. Mark xiv. 12: And the first day of unleavened bread when they killed the passover. _ hum, da hi €apcpon ofFpodon. And Sam fonman d#ze azimo= And tham forman daege azimorum, tha pf Gastron offrodon. Other examples occur in this version. Wiclif used the word paske, i. e. passover; but Tindal, Coverdale, Becke, and Cardmarden, following the old Saxon mode of trans- lation, insert Easter: the Geneva Bible very properly renders it the passover. The Saxon €apten, €apcpe, €ayctpo, Captpa, and €artpon, are different modes of spelling the name of the goddess Easter, whose festi- val was celebrated by our pagan forefathers on the month of April; hence that month, in the Saxon ca- lendar, is called €arten-monat, Easter month. Every view we can take of this subject shows the gross im- propriety of retaining a name every way exceptionable, and palpably absurd. Verse 5. Prayer was made without ceasing] The 1 Greek word exrevye signifies both fervour and earnest- ness, as well as perseverance. These prayers of the Church produced that miraculous interference men- tioned below, and without which Peter could not have thus escaped from the hands of this ruthless king. Verse 6. Sleeping between two soldiers, bound with two chains] Two soldiers guarded his person; his right hand being bound to the left hand of one, and his left hand bound to the right hand of the other. This was the Roman method of guarding their prisoners, and appears to be what is intimated in the text. Verse 7. Smote Peter on the side] He struck him in such a way as was just sufficient to awake him from his sleep. His chains fell off from his hands.] he chains mentioned above, by which he was bound to the two soldiers. Verse 8. Gird thyself] It seems Peter had put off the principal part of his clothes, that he might sleep with more comfort. His resuming all that he had thrown off was a proof that every thing had been done leisurely. There was no evidence of any hurry; nor of any design to elude justice, or even to avoid meet- ing his accusers in any legal way. It appears that the two soldiers were overwhelmed by a deep sleep, which fell upon them from God. Verse 9. He—wist not] He knew not; from the Anglo-Saxon, piytan, or yican, to know. He supposed himself to be in a dream. Verse 10. The first and—second ward] It is sup- posed that ancient Jerusalem was surrounded by ‘three walls: if so, then passing through the gates of these three walls successively is possibly what is meant by the expression in the text. The prison in which he was confined might have been that which was at the outer wall. Tron gate] This was in the innermost wall of the three, and was strongly plated over with iron, for the greater security. In the east, the gates are often thus secured to the present day. Pitts says so of the gates of Algiers; and Pocock, of some near Antioch. Per- | haps this is all that is meant by the iron gate. One of | the quaternions of soldiers was placed at each gate. 775 THE Peter comes to the house of Mary, a et ra 11 And when Peter was come An. Olymp. to himself, he said, Now I know ir. CCV. ον ΘΟ pay surety, that * the Lord hath sent his angel, and 1 hath delivered me out of the hand of Herod, and from all the expecta- tion of the people of the Jews. 12 And when he had considered the thing, ™he came to the house of Mary, the mother of » John, whose surname was Mark; where many were gathered together ° praying. 13 And as Peter knocked at the door of the gate, a damsel came ? to hearken, named eekg ACTS. where the arscuples are praying A. M. cir. 4048, A. Ὁ. cir. 44. An. Olymp. 14 And when she knew Peter’s voice, she opened not the gate for ἃ gladness ; but ran in, and told ees how Peter stood before the gate. 15 And they said unto her, Thou art mad But she constantly affirmed that it was even so. Then said they, 4 It is his angel. 16 But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. 17 But he, * beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the pri- k Psa, xxxiv. 7; Dan. iii. 285. vi. 22; Heb. i. 14.—1 Job v. 19; Psa. xxxlll. 18, 19; xxxiv. 22; xii. 2; xcviil. 10; 2 Cor. i. 10; 2 Peter ii. 9. Chap. iv. 23, Chap. xv. 37. ©Ver. 5—POr, to ask who was there. 4 Gen. τ 16; Matt. xviii. 10—Chap. xiii. 16; xix. 38; xxi. 40. Which opened—of his own accord] Influenced by the unseen power of the angel. The angel departed from him.] Having brought him into a place in which he no longer needed his as- sistance. What is proper to God he always does: what is proper to man he requires him to perform. Verse 11. When Peter was come to himself] Every thing he saw astonished him; he could scarcely credit his eyes; he was in a sort of ecstasy ; and it was only when the angel left him that he was fully convinced that all was real. Now I know—that the Lord hath sent his angel] The poor German divine is worthy of pity, who en- deavoured to persuade himself and his countrymen that all this talk about the angel was mere illusion; that Peter was delivered in a way which he could not comprehend, and therefore was led to attribute to a particular providence of God what probably was done by the prefect of the prison, who favoured him! But it is the study of this writer to banish from the word of God all supernatural influence ; and to reduce even the miracles of Christ to simple operations of nature, or to the workings of imagination and the prejudices of a weak and credulous people. Such men should at once cast off the mask which so thinly covers their in- fidelity, and honestly avow themselves to be, what they are, the enemies of revelation in general, and of the Christian religion in particular. Peter could say, Now I know of a certainty that the Lord hath sent his angel, and delivered me, §c. No such thing, says Mr. K., Peter was deceived ; it was not the Lord, it was the prefect or some other person.—Now we know that Peter spake by the Holy Ghost; but we have no such testimony of Mr. E. nor of any of his associates. And all the expectation of the—Jews.] It seems they had built much on the prospect of having him sacrificed, as they already had James. Verse 12. And when he had considered] When he had weighed every thing, and was fully satisfied of the Divine interposition, ie went to the house of Mary, the mother of John Mark, the author of the Gospel, where it appears many were gathered together making prayer and supplication, and probably for Pe- ter’s release. 776 Verse 13. As Peter knocked] The door was pro- bably shut for fear of the Jews; and, as most of the houses in the east have an area before the door, it might have been at this outer gate that Peter stood knocking. A damsel came to hearken, named Rhoda.| She came to inquire who was there. Rhoda signifies a rose; and it appears to have been customary with the Jews, as Grotius and others remark, to give the names of flowers and trees to their daughters: thus Susannah signifies a lily, Hadassah, a myrtle, Tamar, a palm tree, &c., &e. Verse 15. It is his angel.] It was a common opinion among the Jews that every man has a guardian angel, and in the popish Church it is an article of faith. The Jews also believed that angels often assumed the like ness of particular persons. They have many stories of the appearance of Elijah in the likeness of different rabbins. As ayyeAo¢ signifies in general a messenger, whether Divine or human, some have thought that the angel or messenger here means a servant or person which the disciples supposed was sent from Peter to announce something of importance to the brethren : was also an opinion among the Jews, even in the time of the apostles, as appears from Philo, that the depart- ed souls of good men officiated as ministering angels ; and it is possible that the disciples at Mary’s house might suppose that Peter had been murdered in the prison; and that his spirit was now come to announce this event, or give some particular warning to the Church. Verse 17. Declared—how the Lord had brought him out of the prison.| He still persisted in the belief that his deliverance was purely supernatural. It seems that some modern critics could have informed him of his mistake. See ver. 11. Show these things unto James, and to the brethren} That is, in one word, show them to the Church, at the head of which James undoubtedly was; as we may clearly understand by the part he took in the famous council held at Jerusalem, relative to certain differ ἢ ences between the believing Jews and Gentiles. See chap. xv. 13-21. There is still no supremacy for } Peter. He who was bishop or overseer of the Church 1 ii Herod 1s greatly displeased, when A.M. cir. 4048, moran 595: An. ΟἹ And he said, Go, show these things unto James, and to the brethren. And he departed, and went into another place. 18 Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. 19 And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judea to Cesarea, and there abode. 20 § And Herod * was highly displeased ip. CHAP. XII. he hears of the escape of Peter. with them of Tyre and Sidon : gta 4048 : . Ὁ. cir. 44. but they came with one accord An. Olymp. cir. CCV. 4. to him; and, having made Blastus ‘the king’s chamberlain their friend, desired peace ; because "their country was nourished by the king’s country. 21 And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. 22 And the people gave a shout, say ing, It is the voice of a god, and not of a man. 23 And immediately the angel of the Lord 5 Or, bare an hostile mind, intending war. ‘Gr. that was over the king’s bed-chamber. Ὁ] Kings v. 9, 11; Ezek. xxvii. 17. at Jerusalem was certainly at the head of the whole Church of God at this time ; but James was then bishop or inspector of the Church at Jerusalem, and, conse- quently, was the only visible head then upon earth. He departed—into another place.| Some popish wri- ters say that he went to Rome, and founded a Christian Church there. Those who can believe any thing may believe this. Where he went we know not; but it is probable that he withdrew for the present into a place of privacy, till the heat of the inquiry was over relative to his escape from the prison; for he saw that Herod was intent on his death. Verse 19. Commanded that they should be put to death.| He believed, or pretended to believe, that the escape of Peter was owing to the negligence of the keepers: jailers, watchmen, &c., ordinarily suffered the same kind of punishment which should have been inflicted on the prisoner whose escape they were sup- posed to have favoured. He went down from Judea to Cesarea] How soon he went down, and how long he stayed there, we know not. Verse 20. Highly displeased with them of Tyre] On what account Herod was thus displeased is not related by any historian, as far as I have been able to ascer- tain. Josephus, who speaks of this journey of Herod to Cesarea, says nothing of it; and it is useless for us to conjecture. Having made Blastus—their friend] Blastus was probably a eunuch, and had considerable influence over his master Herod ; and, to reach the master, it is likely they bribed the chamberlain. Desired peace) The Tyrians and Sidonians being equally subjects of the Roman government with the in- habitants of Galilee, Herod could not go to war with them ; but, being irritated against them, he might pre- vent their supplies: they therefore endeavoured to be on peaceable, i. e. friendly, terms with him. Their country was nourished by the king’s country. ] That is, they had all their supplies from Galilee ; for Tyre and Sidon, being places of trade and commerce, with little territory, were obliged to have all their pro- visions from the countries under Herod’s jurisdiction. This had been the case even from the days of Solo- mon, as we learn from 1 Kings v. 11; where it is said that Solomon gave Hiram twenty thousand mea- sures of wheat, for food to his household ; and twenty measures of pure oil: thus gave Solomon to Hiram year by year. See also Ezek. xxvii. 17. Verse 21. Upon a set day, §c.| A day on which games, &c., were exhibited in honour of the Roman emperor. What this refers to, we learn from Jose- phus. “Herod, having reigned three years over ALL Judea, (he had reigned over the tetrarchy of his bro- ther Philip four years before this,) went down to Ce- sarea, and there exhibited shows and games in honour of Claudius, and made vows for his health. On the second day of these shows, he put on a garment made wholly of silver, and of a contexture most truly won- derful, and came into the theatre early in the morning ; at which time the silver of his garment, being illumi- nated by the first reflection of the sun’s rays, shone out after a surprising manner, and was so resplendent as to spread a horror over those who looked intently upon him; and presently his flatterers cried ont. one from one place, and another from another, ‘ He is a god:’ and they added, ‘Be thou merciful to us, for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior lo mortal nature.’ Nor did the king rebuke them, nor reject their impious flattery. But, looking up, he saw an owl on a certain rope over his head, and immedi- ately conceived that this bird was to him a messenger of ill tidings; and he fell into the deepest sorrow ; a severe pain also arose in his bowels, and he died after five days’ severe illness.” This is the sum of the account given by Josephus, Ant. lib. xix. cap. 8, sect. 2. [See Whiston’s edition.] Notwithstanding the embellishments of the Jewish historian, it agrees in the main surprisingly with the account given here by St. Luke. Josephus, it is true, suppresses some circumstances which would have been dishonourable to this impious king; and, according to his manner, puts a speech in Herod’s mouth, when he found himself struck with death, expressive of much humility and contrition. But this speech is of no authority. When Josephus takes up and pursues the dhread of mere his- torical narration, he may be safely trusted ; but when- ever he begins to embellish, or put speeches in the mouths of his actors, he is no longer to be credited. He even here transforms an angel of the Lord into an 777 Herod 15 smitten of God and dies. A.M. cit. 4048... smote him, because Ὁ he gave not An. Olymp. God the glory : and he was eaten ir. CCV. 4. or COV. + of worms, and gave up the ghost. 24 Ἵ But *the word of God grew and mul- tiplied. v1 Sam. xxv. 38; 2 Sam. xxiv. 17. w Psa. exv. 1.—*Isa. lv. 11; chap. vi. 7; xix. 20; Col. i. 6. owl, and introduces it most improbably into his narra- tion; as if an owl, a bird of all others that can least bear the light, should come and perch on the pavilion of the king, when the sun was shining with the most resplendent rays ! Verse 23. The angel of the Lord smote him] His death was most evidently a judgment from God. Because he gave not God the glory| He did not rebuke his flatterers, but permitted them to give him that honour that was due to God alone. See on ver. 21. And was eaten of worms} Whether this was the morbus pedicularis, or whether a violent inflammation of his bowels, terminating in putrefaction, did not actu- ally produce worms, which, for several days, swarmed in his infected entrails, we cannot tell. It is most likely that this latter was the case ; and this is at once more agreeable to the letter of the text, and to the circumstances of the case as related by Josephus. And gave up the ghost.) That is, he died of the disorder by which he was then seized, after having lin- gered, in excruciating torments, for five days, as Jose- phus has stated. Antiochus Epiphanes and Herod the Great died of the same kind of disease. See the obser- vations at the end of chap. i. relative to the death of Judas. Verse 24. But the word of God| The Christian doctrine preached by the apostles grew and multiplied — became more evident, and had daily accessions; for the spirit of revelation rested on those men, and God was daily adding to that word as circumstances re- quired, in order to complete that testimony of his which we now find contained in the New Testament. As there is in the original an allusion to the vegetation of grain, (yvfave, τ grew, as corn grows, the sialk and the ear; kat ἐπληθυνετο, it was multiplied, as the corn is in the full ear,) there is probably a reference to the parable of the sower and his seed; forthe seed is the word of God, and the doctrine of the kingdom. It was liberally sown; it grew vigorously, and became greatly multiplied. And why? Because it was the word, the doctrine of God—there was no corruption in it; and because God watered it with the dew of heaven from on high. Verse 25. Returned from Jerusalem] That is, to Antioch, after the death of Herod. When they had fulfilled their ministry] When they had carried the alms of the Christians at Antioch to the poor saints at Jerusalem, according to what is mentioned, chap. xi. 29, 30, to support them in the time of the coming famine. 778 THE ACTS. The word of God increases 25 Ἵ And Barnabas and Saul AM. cin, a returned from Jerusalem, when ἀπ. Olymp. they had fulfilled their ¥minis- °°" * try, and 2 took with them * John, whose sur name was Mark. yOr, charge, chap. xi. 29, 30. % Chap. xiii. 5, 13; xv. 37. aVer. 12. And took with them John, whose surname was Mark.| This was the son of Mary, mentioned ver. 12. He accompanied the apostles to Cyprus, and afterwards in several of their voyages, till they came to Perga in Pamphylia. Finding them about to take a more exten- sive voyage, he departed from them. See the case, chap. ΧΙ. 13, and xv. 37—40. 1. Wuen the nature, spirit, and tendency of Chris- tianity are considered, we may well be astonished that it should ever find a persecutor among the souls it was designed to instruct and save! Devils can have no part in it, and therefore we may naturally expect them, through envy and malice, to oppose it ; but that men, for whose use and salvation the wisdom and mercy of God made it, should reject its offers of mercy, and persecute to death those who proclaimed it, is the most unaccountable thing that can be conceived. What a proof is this of mere maliciousness, where the perse- cutor not only serves no self-interest by it, but des- troys, as far as he can, all that could promote his own present and eternal happiness! This argues such blindness of understanding, hardness of heart, and de- rangement of mind, as can be accounted for only on the supposition of a nature totally fallen from God, righteousness, and truth. The Jews crucify Christ, and martyr Stephen ; and Herod murders James; and both join together to persecute the followers of Christ and destroy his cause. Reader, consider the conse- quences: this bad people were permitted to remain till they had filled up the measure of their iniquity, and were then cut off by a most terrible judgment; and Herod was visited for his transgressions in such a most awful way as strongly marked the displeasure of God against persecutors. If a man contend with a man, the contest is in a certain way equal—the pot- sherds strive with the potsherds of the earth ; but when a man enters the lists against his Maker, as every persecutor does, wo unto that man !—he must be torn in pieces, when there is none to deliver. 2. How true is the saying, there is neither counsel nor might against the Lord! In the midst of all troubles and afflictions, that kingdom of heaven which is like a grain of mustard seed grew and increased, and became a mighty tree which is now filling the whole earth, and fowl of every wing are flying to lodge in its branches. Ride on, and be thou prosperous, O Christ! We wish thee good luck with thine honour. 1 Saul and Barnabas are set CHAP. XIII. apart to the work of the Lord CHAPTER XIII. Of the prophets and teachers in the Church of Antioch, 1. appoints Saul and Barnabas to a particular work, 2, 3. They depart, and travel to Seleucia, Cyprus, and Salamis, preaching in the Jewish synagogues, 4,5. At Paphos they meet with Bar-Jesus or Elymas, a Jewish sorcerer, who endeavoured to prevent the deputy of the island from receiving the Christian faith, 6-8. Saul, for the first time called Paul, denounces the judgments of God upon him, and he is struck blind, 9-11. The deputy, seeing this, is confirmed in the faith, 12. Paul and his company leave Paphos, and come to Pamphylia, where John Mark leaves them, and returns to Jerusalem, 13. Paul and Barnabas proceed to Antioch; and, coming into a synagogue of the Jews, are requested by the rulers of it to preach to the people, 14,15. Paul preaches, and proves that Jesus is the Christ, 16-41. The Gentiles desire the sermon to be preached to them the next Sabbath, and many of the Jews and proselyles receive the Christian faith, 42,43. The next Sabbath the whole city attend ; and the Jews, filled with envy, contra- dict and blaspheme, 44, 45. Paul and Barnabas with great boldness show that, by the order of God, the Gospel was to be preached first to them; but, seeing they had rejected it, it should now be taken from By command of the Holy Spirit the Church them, and sent to the Gentiles, 46, 47. Holy Ghost, 51, 52. gs Ἂς oe \ OW there were * in the Church An. Olymp. that was at Antioch certain cir. CCVL 1. ——_—___—. prophets and teachers ; as ἢ Bar- nabas, and Simeon that was called Niger, and ὁ Lucius of Cyrene, and Manaen, ἃ which had been brought up with Herod the tetrarch, and Saul. The Gentiles rejoice and receive the truth, 48, 49. raise a persecution against the apostles, and expel them, 50. The Jews They come to Iconium, full of joy and the 2 As they ministered to the 4,M. cir. 40). Lord, and fasted, the Holy Ghost δα. Olymp. - ~ cir. CCVI. 1. said, “ Separate me Barnabas and —————— Saul for the work ‘whereunto I have called them 3 And £ when they had fasted and prayed and laid their hands on them, they sent them away. ἃ Chap. xi. 27; xiv. 26; xv. 35.— Chap. xi. 22-26. © Rom. xvi. 21.—4 Or, Herod’s foster-brother—® Num. viii. 14; chap. tx. 15; xxii. 21; Rom. i. 1; Gal. i. 15; ii. 9. NOTES ON CHAP. XIII. Verse 1. Certain prophets and teachers] ἸΤροφηται καὶ διδασκαλοι. It is probable that these were not distinct offices: both might be vested in the same persons. By prophets we are to understand, when the word is taken simply, persons who were frequently inspired to predict future events; and by teachers, persons whose ordinary office was to instruct the people in the Christian doctrine. These also, to be properly qualified for the office, must have been endued with the influence of the Holy Spirit; for, as but a very small portion of the Scriptures of the New Testament could have as yet been given, it was necessary that the teachers should derive much of their own teaching by immediate revelation from God. On prophets and teachers, see the note on chap. xi. 27. Barnabas} Of whom see before, chap. xi. 22-24. Simeon—Niger] Or Simeon the Black, either be- cause of his complexion, or his hair. It was on reasons of this kind that surnames, surnoms, name upon name were first imposed. Of this Simeon nothing farther is known. Lucius of Cyrene| See chap. xi. 20. Manaen, which had been brought up with Herod] Our margin has given the proper meaning of the original word cvvtpodoc, a foster-brother ; i. e. Manaen was the son of the woman who nursed Herod Antipas; and the son, also, whose milk the young Herod shared. Of a person whose name was Manaen or Menahem, and who was in the court of Herod, we read several things in the Jewish writers. They say that this man had the gift of prophecy, and that he told Herod, 1 f Matthew ix. 38; chapter xiv. 26; Romans x. 15; Eph. iii. 7, 8; 1 Timothy ii. 7; 2 Timothy i. 11; Hebrews v. 4. s Chapter vi. 6. when he was but a child, that he would be king. When Herod became king he sent for him to his court, and held him in great estimation. Jt might have been the son of this Menahem of whom St. Luke here speaks. Dr. Lightfoot has shown this to be at least possible. Verse 2. As they ministered to the Lord, and fasted] On Mondays and Thursdays it was usual with the more pious Jews to attend the public service in their synagogues, and to fast: the former is what we are to understand by ministering to the Lord. On the Sabbaths they attended the service in the synagogue, but did not fast. The Greek word, λειτουργουντων, signifies performing the office of praying, supplicating, rendering thanks, &c.: hence the word Aeirepyca, liturgy, the work of prayer, &c., from λέτη, supplica- tion, according to some ; or rather from λείτος, common, and epyov, work, the common or public work, in which all the people were engaged. The Holy Ghost said| A revelation of the Divine will was made to some person then present ; probably to either Simeon, or Lucius, or Manaen, mentioned before. Separate me Barnabas and Saul] Consecrate, ox set them apart, for the particular work whereunto 1 have called them. How this was done, we find in the next verse. Verse 3. And when they had fasted and prayed, and laid their hands on them] 1. They fasted: this was probably done by the whole Church. 2. They prayed, that God would bless and prosper them in their work. 3. They laid hands upon them; thus 779 Saul and Barnabas preach m A.M. cir. 4049. THE ACTS. 4 So they, being sent forth by | of the Jews: and they had also ae cir, 4049. the synagogues of the Jews A. Ὁ. cir. 45. al . D. cir. 45. An. Olymp. the Holy Ghost, departed unto! * John to their minister. An. Olymp. cir. CCVL1. ς. : cir. CCVL 1. ———"—_ Seleucia; and from thence they sailed to ἢ Cyprus. 5 And when they were at Salamis, ' they preached the word of God in the synagogues 6 Ἵ And when they had gone through the isle unto Paphos, they found a ‘certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus : h Chap. iv. 36——' Ver. 46. solemnly appointing them to that particular work. But was it by this fasting, praying, and imposition of hands that these men were qualified for this work? No. God had already called them to it, ver. 2, and he who called them had qualified them. Both their call and their qualification came from God ; but he chose that they should have also the sanction of that Church of which they had been members ; and therefore he said, Separate me, §c. The ordination of elders among the Jews was by three persons; and here we find three, Simeon, Lucius, and Manaen, ordaining two others, Barnabas and Saul. But how did the Jews ordain? Not by imposition of hands: this is strictly forbidden, see Maimon. Sanh. chap. 4. “ After what manner is the ordaining of elders forever? Not that they should lay their hands on the head of an elder; but only that they should call him Rabdz, and say to him, Behold, thou art ordained, and hast power of judging, &e.” Tt is remarkable that the imposition of hands in the ordaining of elders was not used among the ancient Jews, probably never under the first tem- ple; and rarely, if ever, under the second. See Lightfoot on this place. The Church at Antioch, however, did depart from this custom: they put their hands on the heads of Barnabas and Saul ; thus desig- nating them to be the persons whom they, under the direction of the Holy Spirit, sent to preach the Gospel of Christ to the heathen. When the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them, and the elders of the Church, in consequence, prayed, fasted, and laid their hands upon them, they certainly understood that by acting thus they fulfilled the mind of the Spirit. Hence, is it not evident that, when the elders of the Chureh of God have good reason to be- lieve that He has called certain persons to the work of the ministry, and qualified them for that work, they should proceed as the elders of the Church of Antioch did ; and by fasting, prayer, and imposition of hands, separate those persons for the work whereunto God has called them. Such persons will consider them- selyes accountable to GOD and his Church, and should take care how they use the gift and authority received from oth. Is it not being wise above what is written to say, “ When God has called and given authority, there is no need of ordination or appointment from man?’ 1 would just ask the objector, Why, then, when God had called Barnabas and Saul to the work, did he command the Church to separate them to him for that very work? And why did they, in obedience, fast, pray, and lay hands upon them? {shall dispute with no man about the superior excellence of the episcopal or presbyterian form in ordination : if all the preliminaries be right, they may be both equally good, | solute than Paphos. 780 k Chap. xii. 25; xv. 37.——1 Chap. viii. 9. for all that I have ever been able to learn to the con- trary; but that there should be some proper scriptural form attended to, I am fully satisfied. Besides, if the plan of the Church at Antioch were regularly and faithfully followed, in sending forth the ministers of the Gospel, no man can prove that God would not own them in an especial manner, and more particularly prosper their work. But, O ye rulers of the Church! be careful, as ye shall answer it to God, never to lay hands on the head of a man whom ye have not just reason to believe God has ealled to the work; and whose eye is single, and whose heart is pure. Let none be sent to teach Christianity, who have not expe- rienced it to be the power of God to the salvation of their own souls. If ye do, though they have your authority, they never can have the blessing nor the approbation of God. “7 sent them not: therefore they shall not profit this people at all, saith the Lord.” Jer. xxiil. 32. Verse 4. Being sent forth by the Holy Ghost] By his influence, authority, and under his continual direc- tion. Without the firsl, they were not qualified to gd; without the second, they had no authority to go ; and without the ¢hird, they could not know where to go. Departed unto Seleucia] This is generally under- stood to be Seleucia of Pieria, the first city on the coast of Syria, coming from Cilicia; near the place where the river Orontes pours itself into the sea. They sailed to Cyprus.| A well known island in the Mediterranean Sea. See on chap. iv. 36. Verse 5. Salamis] The capital of the island of Cy- prus ; afterwards called Constantia, and now Salina, situated on the eastern part of the island. They preached the word of God] Tov λογον, The doctrine of God, the Christian religion, emphatically so called. They had also John to their minister.] This was John Mark, of whom we heard, chap. xii. 25 ;—for their minister, ὑπηρέτην, to assist them in minor offices, as deacon or servant, that they might give themselves wholly to the. doctrine of the Lord. Verse 6. Gone through the isle] Ὅλην, The wHOLE isle, is added here by ABCDE, several others, both the Syriac, Coptic, Ethiopic, Armenian, Vulgate, and Ttala ; and also by several of the Greek fathers ; and this must be the true reading, for it is evident they ran through the whole island from east to west. Unto Paphos] This town, next in importance to Salamis, was situated on the western part of the isle ; and having gone from Salamis to this place is a proot that they had gone through the whole island from east to west, according to the reading noticed above. There was probably no town in the universe more dis- Here Venus had a superb tem 1 The apostles are opposed A.M. cir. 4049, hae fe Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. 8 But ™ Elymas, the sorcerer, (for so is his τὰ Exod, vii. 11; 2 Tim. ili. 8. ple: here she was worshipped with all her rites ; and from this place she was named the Paphian Venus, the queen of Paphos, &c. This temple and whole vity were destroyed by an earthquake ; so that a ves- tige of either does not now remain. There are two islands which go by this name, both adjoining, and on the west side of the island of Cyprus. One is called Old Paphos, the other New Paphos ; the latter is pro- bably the island here mentioned, though they are often confounded. On this island there is a Christian Church, dedicated to St. George, in which service is performed by the Greek ministers. It is a bishop’s see, suffragan to the Abp. of Nicosia. ὴ A certain sorcerer] Twa μαγον, A magician, one who used magical arts, and pretended to have com- merce with supernatural agents. A person who dealt in sleight of hand, or leger-de-main. Such as I have supposed Simon Magus to be. See the note on chap. vill. 9. A false prophet] A deceiver, one who pretended to have a Divine commission; a fortune teller. Bar-Jesus| That is, the son of Jesus or Josnua; as Bar-jona is the son of Jonah; Bar-tholomew, the son of Thalmi, &c. Verse 7. The deputy of the country] ἈΑνθυπατῳ, The proconsul. Rosenmiiller and others remark, that in those days the RomaMs sent two different kinds of governors into the provinces. Some of the provinces were Cesarean or imperial, and into those they sent propretors ; others belonged to the senate and people of Rome, and into those they sent proconsuls. Cyprus had formerly been an imperial province ; but Augustus, who made the distinction, had given it to the people, whence it was governed by a proconsul. See Dion Cass. Hist. Rom. lib. iv. p. 523. [Edit. Leunclav.] Sergius Paulus] This proconsul is not mentioned any where else: he became a Christian, had his name written in the book of life, and, probably on that very account, blotted out of the Fasti Consulares. A prudent man] Avdpt cover», A man of good sense, of a sound understanding, and therefore wished to hear the doctrine taught by these apostles; he did not per- secute the men for their preaching, but sent for them that he might hear for himself. Verse 8. But Elymas, the sorcerer, (for so is his name by interpretation)| That is, Elymas is the inter- pretation of the word payoc, or sorcerer; not of the word Bar-Jesus as some have imagined ; and to sup- port which they have been led into strange etymologies on the word Bap-Iycovc, Bar-Jesus. But how is Elymas, E?vpac, the interpretation of the word payor, magician or sorcerer? Ans. Both names are Asiatic ; but neither Hebrew nor Greek. I have already ob- CHAP. XIII. by Elymas the sorcerer - “+ A. M. cir. 4049. name by interpretation, ) With- en er. 45. stood them, seeking to turn away — An. Olymp. the deputy from the faith. Bente 9 Then Saul, (who also is called Paul,) " filled with the Holy Ghost, set his eyes on him, 5 Chap. iv. 8. Persian means an idolater, a worshipper of fire, and sometimes what we term a magician. Elymas is from the Arabic pic ilm, knowledge, science, doctrine, art; from alama, he was wise, skilled, &c.; hence aks aleem or alymon, a doctor or learned man, and, with the Greek termination, ελυμας, Elymas, the inter- pretation of Fond mogh, Greek payoc, magos, a magi- cian, a wise man, doctor, &c. Verse 9. Saul, who also is—Paul] This is the first time the name Paul occurs, and the last time in which this apostle is called Saul, as his common or general name. Saul, sw Shaiil, was the name of the first Israel itish king, and signifies asked, sought ; from Syw shaal. he asked, inquired, &c. Paul, Paulus, if derived from the Latin, signifies little, dwarfish: but if from the Hebrew, nba pala, it signifies extraordinary, wonderful; and this appears to have been the derivation assigned to it by δὲ, Je- rome, com. in Ep. Pauli ad Philem., who translates it mirabilis, wonderful ; and Hesychius must have had the same in view, for he defines it thus, Παῦλος, θαυμαςος, ἡ εκλεκτος, συμβουλος, Paul, wonderful, or elect, counsellor. The lexicographer had probably here in view, Isa. ix. 6: his name shall be called (yr ΝΞ. pelé yoéts) wonderful, counsellor ; which he might corrupt into paulus, and thus make his θαυ- μαςος συμβουλος out of it by way of explanation. Til- ler, however, supposes the συμβουλος of Hesychius to be corrupted from συνδουλος fellow servant, which is a term not unfrequently applied to apostles, &c., in the New Testament, who are called the servants of God ; and it is used by Paul himself, Col. i. 7, and iv. 7. The Latin original is the most probable. It is well known that the Jews in the apostolic age had frequently two names; one Hebrew, the other Greek or Roman. Saul was born of Jewish parents, a Hebrew of the Hebrews; he had therefore his first name from that language, sw Shaiil, asked or begged; as it is pos- sible he might have been a child for whom his parents had addressed their fervent petitions to God. The case of Samuel is one in point. See 1 Sam, i. 9-18. As he was born in Tarsus, in Cilicia, he was conse quently born a freé Roman citizen; and hence his parents would naturally give him, for cognomen, some name borrowed from the Latin tongue; and Paulus, which signifies little, might indicate that he was at his birth a small or diminutive child. And it is very likely that he was low in stature all his days ; and that it is to this he refers himself, 2 Cor. x. 10, for his bodily presence is weak, and his speech contemptible. If he were small in stature, his voice would be natu- served, in the note on Matt. ii. 1, that ἕο mogh in | rally low and feeble; and the Greeks, who were fond 1 781 Llymas, withstanding Paul Δ δ θῖν nes. 10 And said, O full of all ‘An. Olymp. subtilty and all mischief, ° thou cir. CCVI. 1. child of the devil, thou enemy of all righteousness, wilt thou not cease to per- vert the right ways of the Lord? 11 And now, behold, » the hand of the Lord THE ACTS. and Barnabas, 1s struck blind is upon thee, and thou shalt be 4,™M cir. 4049. blind, not seeing the sun for asea- An. Olymp. cir, COVI. 1 son. And immediately there fell ————— on him a mist and a darkness: and he went about seeking some to lead him by the hand. 12 Then the deputy, when he saw what was © Matt. xiii. 38; John viii. 44; 1 John iii. 8; Eccles. i. 30; Rom. i. 29. P Exod. ix. 3; 1 Sam. v. 6. of a thundering eloquence, would despise him on this very account. Filled with the Holy Ghost] Therefore the sentence he pronounced was not from himself, but from God. And indeed, had he not been under a Divine influence, it is not likely he would have ventured thus to accost this sorcerer in the presence of the governor, who, no doubt, had -greatly admired him. Verse 10. O full of all subtilly] AodAov, Deceit, pretending to supernatural powers without possessing any, and having only cunnimg and deceit as their substitutes. And—mischief | Ῥᾳδιουργιας, from ῥᾷδεος, easy, and ἔργον, a work ; one who is ready at his work ; a word which excellently well defines a juggler, one who is expert at sleight of hand; though it is often employed to signify an abandoned and accomplished villain. Child of the devil] Yie διαβολου, Son of the devil, possessing his nature ; filled with his cunning ; and, in consequence, practising deceit. Enemy of all righteousness| Εχύρεπασης δικαιοσυνης ; Opposed in thy heart to all that is just, true, and good. Wilt thou not cease to pervert, &c.] Ov avon δια- cpedwv. Wilt thou not cease perverting? He had probably laboured in this bad work from the beginning of Paul’s ministry in the place ; and God in his mercy had borne with him; and no doubt the apostle had warned him, for thus much seems implied in the re- proof. What a terrible character is given of this bad man! He no doubt passed among the people for what we call a clever fellow ; and he was so clever as to hide himself under a pretty dense mask ; but God, who searches the heart, plucked it off, and tells him, and those who were perverted by him, what an accomplish- ed deceiver and knave he was. The right ways of the Lord] Tac ddovg Κυρίου τας evfevac, The ways of the Lord, the straight ways. This saying is very emphatical. The ways of Ely- mas were crooked and perverse; the ways of the Lord, the doctrine taught by him, plain and straight. What is here said of the conduct and teaching of Elymas, for he was a false prophet, is true of all false doctrine: it is complex, devious, and tortuous : while the doctrine of God is simple, plain, and straight; di- recting in the way, the sure way, that leads to present peace and everlasting happiness. From the phraseo- logy which the apostle employs in this terrible address to Elymas, we may learn, as well as from his name Bar-Jesus, that he was by birth and education a Jew. On this account he was the greater enemy to Christian- ity ; and on this same account he was the less excusable. Verse 11. The hand of the Lord is upon thee] The power of God is now about to deal with thee in the way of justice. 782 Thou shalt be blind) Every word here proves the immediate inspiration of Paul. He was full of the Holy Ghost when he began this address: by the light of that Spirit he discerned the state of Elymas, and exposed his real character ; and, by the propheti¢ in- fluence of that same Spirit, he predicted the calamity that was about to fall upon him, while as yet there was no sign of his blindness! Mark this! Not seeing the sun for a season.| In the midst of judement God remembers mercy. This blindness was not to be perpetual: it was intended to be the means of awakening and softening the hard heart of this poor sinner. There is an ancient tradition, and it is mentioned both by Origen and Chrysostom, that Elymas, in consequence of this becaine a sincere con- vert to the religion of Christ. Origen says: “ And Paul by a word striking him blind, who was with the proconsul, Sergius Paul, dia τῶν πόνων emicpeder αὐτὸν εἰς θεοσεβειαν, by anguish converted him to godliness.” And, commenting on—Thou shalt be blind, not seeing the sun, aypt katpov, for a season, asks, “ And why for a season? ‘That, being smitten on account of his transgressions, and brought to repentance, he might at last be deemed worthy to see the sun, not only with his body, but with his mind; that the Divine virtue might be proclaimed in restoring him to sight, and his soul, believing, might receive godliness.” Com. in Exod., vol. i. p. 117, edit. de la Rue, Par. 1733. There fell on him a mist and darkness] Ayu, achlus, is a disordered state of the eye, in which the patient sees through a thick mist. his thick mist, or perturbed state of the eye, took place first: it in- creased, and σκοτος, thick, positive darkness, was the issue. ‘ He went about] Mepiayav. Not knowing how to take a right step, he groped about in great uncer- tainty ; and, not being able to find his way, he sought for some persons to lead him by the hand. This state of Elymas is inimitably expressed in one of the car- toons of Raphael, now at Hampton-court, (and lately engraved, in the true spirit of the original, by Mr. Thomas Holloway,) in which his whole figure ex- presses the depth of distress, concern, uncertainty, and confusion ; and, to use a word common in exhibiting this matchless piece of painting, he is blind from head to foot. In this manner the text authorizes the painter to express the state of this miserable culprit. Verse 12. The deputy—believed] ‘This was a proof that the doctrine was true ; and that the power of God, from which nothing could be concealed, and which nothing could resist, was with these preachers. Being astonished] ExxAnocouevoc, Being struck with astonishment, as Elymas was struck with blindness. Thus the word of God is a two-edged sword-: it smites 1 Paul preaches to the Jews A. M. cir. 4049. A. D. cir. 45. An. Olymp. cir. CCVI. 1. done, believed, being astonished at the doctrine of the Lord. 13 % Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and 4 John departing from them returned to Jerusalem. 14 But when they departed from Perga, they 4Chap. xv. 38.—* Chap. xvi. 13; xvii. 2; xviii. 4. the sinner with judgment or compunction; and the sincere inquirer after truth, with conviction of its own worth and excellence. Verse 13. Paul and his company loosed from Pa- phos} They sailed away from this island, leaving, it may be presumed, Elymas a sincere and deeply hum- bled penitent; and Sergius Paul, a thorough and happy believer in the doctrine of Christ. Previously to this time, St. Luke always mentions Barnabas before Paul; but after this he mentions Paul always first; probably after seeing how God had dis- tinguished him in the late proceedings at Cyprus ; as much of the Holy Spirit now rested upon him. They came to Perga in Pamphylia] As Perga was not a maritime town, it is conjectured that the apostles sailed up the river Cestrus, in order to come to this place, which, according to Strabo, was situated about sixty leagues up this river, and near to which was a famous temple dedicated to Diana. For Pamphylia, see chap. ii. 10. And John departing from them] Why John Mark left his brethren at this place we are not informed ; probably he went to visit his pious mother Mary at Jerusalem, and to see Peter, to whom he is supposed to have been much attached. It certainly was not with the approbation of Paul that he left them at this place, as we learn from chap. xv. 38; yet his de- parture does not seem to have merited the displeasure of Barnabas ; for John Mark having met these apos- tles at Antioch, when Paul purposed to revisit the va- rious places where they had planted the word of God, Barnabas was willing to take him with them; but Paul would not consent, because he had departed from them from Pamphylia, and went not with them to the work, chap. xv. 35-39; and this occasioned a separaticen between Barnabas and Paul. It does not appear that John Mark was under any obligation to accompany them any longer or any farther than he pleased. He seems to have been little else than their servant, and certainly was not divinely appointed to this work, as they were; and consequently might leave them inno- cently, though not kindly, if they could not readily supply his place. In this respect John Mark might be to blame; but Barnabas, whose nephew he was, could look over this fault more easily than Paul, who could not find those motives to pass by what was re- prehensible in his conduct which natural affection might furnish to his brother apostle. Verse 14. They came to Antioch in Pisidia] This place is mentioned thus to distinguish it from Antioch in Syria, with which it had nothing in common but the name. There were several cities and towns in various districts of these countries called Antioch: some 1 CHAP. XIII. at Antioch in Pisidia. A M. cir. 4049 and A. D. cir. 45. An. Olymp. cir. CCVI. 1. came to Antioch in Pisidia, τ went into the synagogue on the Sabbath day, and sat down. —— 4... 15 And " after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have * any word of exhortation for the people, say on *Luke iv. 16; ver.27———t Heb. xiii. 22. have reckoned up not less than twelve. Pisidia, in which this was situated, was a province of Asia Minor, near to Pamphylia, having Phrygia on the north, and Pamphylia on the south. The position of all these places may be seen on the map. Into the synagogue on the Sabbath day| Though Paul was now on a special mission to the Gentiles, yet he availed himself of every opportunity, in every place, of making the first offer of salvation to the Jews. Verse 15. After the reading of the law and the prophets) A certain portion of the Jaw and another of the prophets, was read every Sabbath; and the law was so divided as to be read over once every year. In the notes at the conclusion of Deuteronomy, 1 have considered this subject at large, and given a complete table of the Parashoth, sections of the law, and Haph- taroth, sections of the prophets, which are read every Sabbath in the year in the Jewish synagogues. To have an exact view of every part of the Jewish eccle- siastical economy, the reader will do well to consult the above mentioned ¢adle, and those which follow it : they have been drawn up with great care, attention, and indescribable labour. It has been a question, in what language were the law and prophets read in a synagogue of Pisidia, for in that district Strabo informs us that four languages were spoken, viz. the Pisidian, the Solyman, the Greek, and the Lydian. Dr. Lightfoot conjectures, with great probability, that the Scriptures were read in the original Hebrew ; and that an interpreter ren- dered the reading to the people in their mother tongue. There is no doubt that the Jews and proselytes under- stood the Greek tongue well; and they certainly had the Septuagint version among them. The rulers of the synagogue} These were the per- sons whose business it was to read the appointed sections, and to take care of the synagogue and its concerns ; and to see that all was done decently and in order. Sent unto them] Seeing them to be Jews, they wished them to give some suitable address to the people, i. e. to the Jews who were then engaged in Divine worship; for the whole of the following dis- course, which greatly resembles that of St. Stephen, chap. vii., is directed to the Jews alone; and this was probably spoken either in Hebrew or Greek. Ye men and brethren] Avdpec αδεῖφοι, Men brethren, a Hebraism for, “Ye men who are our brethren,” i. e. Jews, as we ourselves are; but avdpec is often an expletive, as we have already seen. See the note on chap. vii. 2. If ye have any word of exhortation] Ex ect λογος ev ὑμιν παρακλησεως" If ye have any subject of con- 783 Paul gies a history of God's A.M. cir. 4049. 16 Then Paul stood up, and| 18 And An. Olymp. ἃ beckoning with hs hand, said, ir. CCVL 1. eee’ Men of Israel, and τ ye that fear God, give audience. 17 The God of this people of Israel τ chose our fathers, and exalted the people * when they dwelt as strangers in the land of Egypt, Yand with a high arm brought he them out of it. ἃ Chap. xii. 17——¥ Ver. 26, 42, 43; chap. x. 35.——w Deut. vii. 6, 7. * Exod. i. 1; Psa. ev. 23,24; chap. vii. 17.—¥ Exod. vi. 6; xiii. 14, 16. z Exod. xvi. 35; Num. xiv. 33, 34; Psa. xcv. 9, 10; chap. vil. 36. THE ACTS. dealings with theur fathers. Ζ 5 A.M. cir. 4049 about the time of AD ae An. Olymp. forty years *suffered he their ἷ cir. CCVI. 1. manners in the wilderness. ---- -. 19 And when he had destroyed seven na- tions in the land of Canaan, ¢ he divided their land to them by lot. 20 And after that “he gave unto them judges about the space of four hundred and fifty years, * until Samuel the prophet. ἃ Gr. erporro-dopyaev, perhaps for ἐτροφο-φορῆσεν, bore or fed them, as the nurse beareth or feedeth her child ; Deut.i.31; 2 Mac.vii. 27, according to the LX X. and so Chrysostom.— Deut. vii. 1. ¢ Josh. xiv. 1,2; Psa. Ixxvili. 55.—4 Judg. ii. 16—e 1 Sam. iii. 20. solation, any word ot comfort to us, who are sojourn- ers in this strange land, speak it. The Consolation of Israel was an epithet of the Messiah among the Jews; and it is probable that it was in reference to him that the rulers of the synagogue spoke. That παρακλησις is to be understood here as meaning conso- dation, and this in reference to the Messiah, the whole of the following discourse will prove to the attentive reader ; in which Paul shows the care and protection of God towards his people Israel, and the abundant provision he had made for their salvation by Jesus Christ. They wished for consolation, and he declared unto them glad tidings, and many felt the power and comfort of the doctrine of the cross. Verse 16. Men of Israel] Ye that are Jews by birth; and ye that fear God—ye that are proselytes to the Jewish religion. In this discourse Paul proves that Jesus Christ is the Messiah, sent from God, not only for the salvation of the Jews, but of the whole hu- man race. And this he does, not with the rhetorician’s arts, but in a plain, simple detail of the history of Christ, and the most remarkable transactions of the people of God, which referred to his manifestation in the flesh. Rosenmiiller. Verse 17. The God of—our fathers] The apostle begins his discourse with the Egyptian bondage, and their deliverance from it, as points the most remark- able and striking in their history ; in which the provi- dence and mighty power of God, exerted so frequently in their behalf, were peculiarly conspicuous. Exalted the people] Even when they were strangers in the land, and greatly oppressed, God exalted them ; made them a terror to their enemies, and multiplied them greatly. With a high arm] A literal translation of the He- brew phrase, 799 113 bezerod ramah, with a lifted- up arm, to protect them and destroy their enemies.— The meaning of the phrase is, a manifest display of the Divine power. Verse 18. About the time of forty years] The space of time between their coming out of Egypt, and going into the promised land. Suffered he their manners] Ἑτροποφορησεν avrove ; He dealt indulgently with them: howsoever they be- haved towards him, he mercifully bore with, and kindly treated them. But instead of ετροποφορησεν, ACH, some others, with the Syriac, Arabic, Coptic, ΖΕ λῖο- uw, and some of the fathers, read erpododopycev, which | 784 signifies, he nourished and fed them, or bore them about in his arms as a tender nurse does her child.— This reading confifms the marginal conjecture, and agrees excellently with the scope of the place, and is a reading at least of equal value with that in the com- monly received text. Griesbach has admitted it, and excluded the other. Both, when rightly understood, speak nearly the same sense ; but the latter is the most expressive, and agrees best with Paul’s discourse, and the history to which he alludes. See the same form of expression, Num. xi. 12; Exod. xix. 4; Isa. xlvi 3, 4, and Ixiii. 9. Verse 19. Destroyed seven nations] The Canaan- ites, Hittites, Girgasites, Amorites, Hivites, Peresites, and Jebusites. The rabbins frequently call them nyaw nya Shebaah Omoth, the Seven Nations. Verse 20. And after that he gave unto them judges about the space of four hundred and fifty years] This is a most difficult passage, and has been termed by Scaliger, Crux Chronologorum. 'The apostle seems here to contradict the account in 1 Kings vi. 1: And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon’s reign, he began to build the house of the Lord. Sir Norton Knatchbull, in his annotations upon diffi- cult texts, has considered the various solutions pro- posed by learned men of the difficulty before us; and concludes that the words of the apostle should not be understood as meaning how long God gave them judges, but when he gave them; and therefore proposes that the first words of this verse, Καὶ μετὰ ταῦτα, ὡς erect τετρακοσίοις καὶ πεντήκοντα, should be referred to the words going before, ver. 17, that is, to the time WHEN the God of the children of Israel chose their fathers. “‘ Now this time wherein God may properly be said to have chosen their fathers, about 450 years before he gave them judges, is to be computed from the birth of Isaac, in whom God may properly be said to have chosen their fathers ; for God, who had chosen Abra- ham out of all the people of the earth, chose Isaac at this time out of the children of Abraham, in whose fa- mily the covenant was to rest. To make this compu- tation evident, let us observe that from the birth of Isaac to the birth of Jacob are 60 years; from thence to their going into Egypt, 130; from thence to the exodus, 210; from thence to their entrance into Ca- naan, 40; from that to the division of the land (aba: 1 He declares Jesus to be A.M. cir. 4049. 91 f And afterward they de- A. Ὁ. cir. 45. An. Olymp. sired a king; and God gave unto eir. CCVI. 1. them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. 22 And when "he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, ‘ [ have found David the son of Jesse, * a man after mine own heart, which shall fulfil all my will. [1 Sam. viii. 5; x. 1.—+£1 Sam. xv. 23, 26, 28; xvi.1; Hos. xiit. 11.—— 1 Sam. xvi. 13; 25am. ii.4; v. 3. i Psa. Ixxxix. 20.— 1 Sam. xiii. 14; chap. vii. 46. 1158. xi. 1; Luke i. CHAP. XIII. the pronased Saviour 23 1Of this man’s seed hath 4M. cir. 4049 God, according ™ to his promise, An. Olymp: raised unto Israel "a ‘Saviour, ——————- Jesus : 24 °When John had first preached before his coming the baptism of repentance to all the people of Israel. 25 And as John fulfilled his course, he said, ® Whom think ye that I am? 1 am not he But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. 32, 69; chap. ii.30; Rom. i.3.——™ 2 Sam. vil. 12; Psa. exxxii. 11. π Matt. i. 21; Rom. xi. 26. © Matt. iii. 1; Luke iii. 3. P Matt. iii. 11; Mark i. 7; Luke iii. 16; John i. 20, 27. which time it is probable they began to settle their government by judges) 7 years; which sums make 447: viz.60 + 1304+2104+40+ 7= 447. And should this be reckoned from the year Jefore the birth of Isaac, when God established his covenant between himself and Abraham, and all his seed after him, Gen. xvii. ver. 19, at which time God properly chose their Sfathers, then there will be 448 years, which brings it to within fwo years of the 450, which is sufficiently exact to bring it within the apostle’s ὡς, about, or nearly. “Some have made the period 452 years; which, though two years more than the apostle’s round num- ber, is still sufficiently reconcilable with his qualify- ing particle ὡς, about. And it may be added that the most correct writers often express a sum totally, but not exactly: so, with Demosthenes and Plautus, we find that called a talent where some drachms were either wanting or abounding.” The sacred writers often express themselves in the same way : 6. g. He made a molten sea, ten cubits from the one brim to the other; and a line of thirty cubits did compass it about. Now we know that the cireum- ference of any circle is only in round numbers to its diameter as three to one; but, correctly, is consider- ably more, nearly as 22 to 7. But even the Spirit of God does not see it necessary to enter into such niceties, which would only puzzle, and not instruct the com- mon reader. Calmet has paraphrased these passages nearly to the same sense: the text may be thus connected ; ver. 19: And having destroyed seven nations in the land of Canaan, he divided thei> land to them by lot, about one hundred and fifty years after. wards he gave them judges, to the time of Samuel the prophet. The paraphrase of Calmet is the following : “ The God of this people of Israel chose our fathers in the person of Avraham ; he promised him the land of Canaan; and four hundred and fifty years after this promise, and the birth of Isaac, who was the son and heir of the promise, he put them in possession of that land which he had promised so long before.” As this view of the subject removes all the principal difficul- ties, I shall not trouble my reader with other modes of interpretation. Verse 21. Saul the son of Cis] In all proper names Vou. I. {80 } And after- | quoted from the Old Testament, we should undoubtedly follow, as nearly as possible, the same orthography : wp Kish, was the name of this king’s father, and so we spell it in the Old Testament, and yet have trans- formed it into Cis in the New, where the orthography is almost entirely lost. The space of forty years.| Reckoning from the time of his anointing by Samuel to the time of his death, from A. M. 2909 to 2949. Verse 22. David—a man after mine own heart] That is, a man who would rule the kingdom according to God’s will. Dr. Benson’s observation on this point is very judicious: “ When it is said that David was a man after God’s own heart, it should be understood, not of his private, but of his public, character. He was a man after God’s own heart, because he ruled the people according to the Divine will. He did not allow of idolatry; he did not set up for absolute power. He was guided in the government of the nation by the law of Moses, as the standing rule of government, and by the prophet, or the Divine oracle, whereby God gave directions upon particular emergencies. Whatever Saul’s private character was, he was not a good king in Israel. He did not follow the law, the oracle, and the prophet ; but attempted to be absolute, and thereby to subvert the constitution of the kingdom. That this was the meaning of David's being a man after God's own heart will easily appear by comparing 1 Sam. xv. 28; xxviii. 17, 18; 1 Chron. x. 13, 14; Psa. Ixxviii 70, &c.; Ixxxix, 20, &c.” Verse 23. Of this man’s seed hath God—raised— a Saviour] That Jesus Christ came in a direct and indisputable line from David, according to both pro- mise and prophecy, may be seen in the notes on Matt. i. 1, &e., and particularly in the notes at the end of Luke iii. And that the Messiah was promised to come from the family of David, see Isa. xi. 1, 2, and Jer. xxiii. 5, 6. Verse 24. John—preached—the baptism of repent ance] On the nature and effects of John’s preaching, see the notes on Matt. iii. 1, &c.,and Luke iii. 10-15. Verse 25. As John fulfilled his course} As John was fulfilling his race, he said, §c. It has been sup- posed that the word ὅρομον, course, or race, is used here to point out the short duration of the Baptist’s ministry, and the fervent zeal with which he performed . THE Paw prowams salvation Bis 4019. 26 Men and brethren, chil- ‘An. Olymp. dren of the stock of Abraham, cir. CCVL 1. and whosoever among you fear- eth God, ‘to you is the word of this salvation sent. 27 For they that dwell at Jerusalem, and their rulers, * because they knew him not, nor yet the voices of the prophets * which are read every Sabbath day, t they have fulfilled them in condemning him. 28 "And though they found no cause of death im him, ἡ yet desired they Pilate that he should be slain. 29 ἡ And when they had fulfilled all that was ACTS. through the death of Christ. i i Τ “7 A.M. cir. 4049. written of him, * they took far, ΑΛ τὰ Το down from the tree, and laid him An. αι, Olymp., im ἃ sepulchre. 90 »¥ But God raised him from the dead: 31 And *he was seen many days of them which came up with him * from Galilee to Je- rusalem, ἢ who are his witnesses unto the people. 32 And we declare unto you glad tidings, how that the ° promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again, as it is also written in the second Psalm, 4 Thou art my Son, this day have I begotten thee. 4 Matt. x. 6; Luke xxiv. 47; ver. 46; chap. iii. 26——" Luke xxiil. 34; chap. i. 17; 1 Cor. 11. 8. s Ver. 14, 15; chap. xv. 21. t Luke xxiv. 20, 44; chap. xxvi. 22; xxviii. 23. υ Matt. xxvil. 22; Mark xv. 13, 14; Luke xxiii. 21, 22; John xix. 6, 15. ieee 11. 13, 14. w Luke xviii. 31; ; xxiv. 44; John xix. 28, θ, 37. x Matt. xxvii. 59; Mark xv. 46; Luke xxiii. 53; John xix 38. Υ Matt. xxviii. 6; chap. ii. 24; iii. 13, 15, 26; v. 30 zMatt. xxviii. 16; chap. i. 3; 1 Cor. xv. 5, 6, 7. a Chap. 1. 11. Chap. i. 8; ii. 325; iii. 15; v. 32. © Gen. 111.15; xii. 3; xxii. 18; chap. xxvi. 6; Rom. iv. 13; Gal. ii. 16——4 Psa. ii. 7; Heb. i. 5; v. 5. it. It signifies properly his ministry, or life. A man’s work, employment, function, &c., is his race, course, or way of life. John had a ministry from God ; and he discharged the duties of it with zeal and diligence ; bore the fatigues of it with patience and resignation ; and was gloriously successful in it, because the hand of the Lord was with him. Verse 26. Men and brethren] This should have beex traaslated brethren simply. See the note on chap. vii. 2. Children of the stock of Abraham] All ye that are Jews. And whosoever among you feareth God] That is, all ye who are Gentiles, and are now proselytes to the Jewish religion. The word of this salvation] The doctrine that con- tains the promise of deliverance from sin, and the means by which it is brought about; all which is founded on Jesus, of the stock of David, dying and rising again for the salvation of Jews and Gentiles. Verse 27. Because they knew him not] A gentle excuse for the persecuting high priests, &c. They did not know that Jesus was the Christ, because they did not know the prophets: and why did they not know the prophets, which were read every Sabbath day? Because they did not desire to know his will ; and therefore they knew not the doctrine of God: nor did they know that, in condemning Christ, they fulfilled those very Scriptures which were read every Sabbath day in their synagogues. Verse 28. They found no cause of death in him] No reason why he should be condemned. Though they accused him of several things, yet they could not substantiate the most trifling charge against him; and yet, im opposition to all justice and equity, desired Pilate to put him to death! This paints their perfidy in the strongest light. Verse 29. They took him down from the tree] The apostle passes rapidly over several circumstances of 786 . his death, that he might establish the fact of his re- surrection. Verse 30. But God raised him from the dead] And thus gave the fullest proof of his innocenee God alone can raise the dead; and he would not work a miracle so very extraordinary, but on some extraordi< nary occasion. Verse 31. He was seen many days, 4.1 The thing was done but a very short time since ; and many of the witnesses are still alive, and ready to attest the fact of this resurrection in the most unequivocal manner. Verse 32. We declare unto you glad tidings] We proclaim that Gospel to you which is the fulfilment of the promise made unto the fathers. Verse 33. Written in the second Psalm] Instead of τῷ ψαλμῳ τῳ devtepw, the second Psalm, πρωτῳ parpw, the first Psalm, is the reading of D, and its [tala ver- sion, and several of the primitive fathers. Griesbach has received it into the text; but not, in my opinion, on sufficient evidence. The reason of these various readings is sufficiently evident to those who are ac- quainted with Hebrew MSS. In many of these, twe Psalms are often written as one; and the first and second Psalms are written as one in seven of Ken- nicott’s and De Rossi’s MSS. Those who possessed such MSS. would say, as it is written in the First Psalm ; those who referred to MSS. where the two Psalms were separate, would say, in the sEconD Psalm, as they would find the quotation in question in the first verse of the second Psalm. There is, there- fore, neither contradiction nor difficulty here; and it is no matter which reading we prefer, as it depends on the simple circumstance, whether we consider these two Psalms as parts of one and the same, or whether we consider them as two distinct Psalms. Thou art my Son, this day have I begotten thee.} It has been disputed whether this text should be under- stood of the incarnation or of the resurrection of our Lord. If understood of his incarnation, it can mean ς yao” ») CHAP. The prophecies concerning gr ee 34 And as concerning that he An. Olymp. raised him up from the dead, cir. CCVI. 1. —___——. now no more to return to cor- ruption, he said on this wise, °I will give you the sure ‘ mercies of David. 35 Wherefore he saith also in another Psalm, £ Thou shalt not suffer thine Holy One to see corruption, 36 For David, "after he had served his own © Isa. lv. 3.— Gr. ra ὅσια, holy, or, just things; which word the LXX. both in the place of Isa. lv. 3, and in many others, use for that which is in the Hebrew, mercies. & Psa. xvi. 10; XII. his death and resurrection. ; ; A. M. cir. 4049 generation by the will of God, 4.,M. cir 404 1 fell on sleep, and was laid unto his fathers, and saw corrup- tion: 37 But he, whom God raised again, saw no corruption. 38 Be it known unto you therefore, men and brethren, that * through this man is preach ed unto you the forgiveness of sins : chap. ii. 31.—— Or, after he had in his own age served the will of God ; ver. 22; Psa. |xxviii. 72.——'1 Kings i. 10; chap. i. 29, Jer. xxxi. 34; Dan. ix. 24; Luke xxiv. 47; 1 John 11.12. no more than this, that the human nature of our blessed Lord was begotten by the energy of the Holy Spirit in the womb of the blessed virgin; for as to his Divine nature, which is allowed to be God, it could neither be created nor begotten. See some reasons offered for this on Luke i. 35; and, if those be deemed insufficient, a ¢housand more may be added. But in the above reasons it is demonstrated that the doctrine of the eternal Sonship of Christ is absolutely irrecen- cilable to reason, and contradictory to itself. Evrr- nity is that which has had no beginning, nor stands in any reference to time: Son supposes time, gene- ration, and father ; and time also antecedent to such generation: therefore the rational conjunction of these two terms, Son and eternity, is absolutely impossible, as they imply essentially different and opposite ideas. If the passage in question be understood of the resurrection of Christ, it points out that the human nature, which was produced by the power of God in the womb of the virgin, and which was the Son of God, could see no corruption ; and therefore, though it died for sin, must be raised from the dead before it saw corruption. ‘Thus God owned that human nature 10 be peculiarly his own; and therefore Jesus Christ was declared to be the Son of God with power, by the resurrection from the dead, Rom. i. 4. Verse 34. No more to return to corruption] To the grave, to death, the place and state of corruption; for so we should understand the word διαφθοραν in the text. The sure mercies of David.| Ta basa Δαβιὸ τα πιςα. These words are quoted literatim from the Sepluaginé version of Isa. lv. 3; where the Hebrew is ΠῚ *30N DNNIN chasdey David ha-neemanim, of which the Greek is a faithful translation ; and which sure mer- cies of David St. Paul considers as being fulfilled in the resurrection of Christ. From this application of tue words, it is evident that the apostle considered the word David as signifying the Messiah; and then the sure or faithful mercies, being such as relate to the new covenant, and the various blessings promised in it, are evidently those which are sealed and con- firmed to mankind by the resurrection of Christ ; and it is in this way that the apostle applies them. Had there not been the fullest proof of the resurrection of Christ, not one of the promises of the new covenant could have been considered as sure or faithful. If he did not rise from the dead, then, as said the apostle, your faith and our preaching are vain, 1 Cor. xy. 14. The following observations of Bp. Pearce are judi- cious: “ For the sense of these words, we must have recourse to what God said to David in 2 Sam. vii. 11, 12, &c., explained by what is said in Psa. Ixxxix. , 3, 4, 28, 29, 36, where frequent mention is made of a covenant established by God with David, and sworn to by God, that David’s seed should endure for ever, and his throne as the days of heaven, and as the sun, to all generations. This covenant and this oath are the sure and sacred things of which Isaiah, lv. 3, speaks; and Luke in this place. And Paul under- stood them as relating to the kingdom of Jesus, (the Son of David,) which was to be an everlasting king dom; and if an everlasting one, then it was necessary that Jesus should have been (as he was) raised from the dead; and, to support this argument, Paul, in the next verse, strengthens it with another, drawn from Psalm xvi. ver. 10.” See also the note among the marginal readings. Verse 36. David—fell on sleep—and saw corrup- tion] David died, was buried, and never rose again ; therefore, David cannot be the person spoken of here: the words are true of some other person; and they ean be applied to Jesus Christ only; and in him they are most exactly fulfilled. See the notes on chap. ii. 29, 30, &e. Verse 38. Be it known unto you, therefore] This is the legitimate conclusion: seeing the word of God is true, and he has promised an endless succession to the seed of David; seeing David and all his family have failed in reference to the political kingdom, a spiritual kingdom and a spiritual succession must be intended, that the sure covenant and all its blessings may be continued. Again: seeing the person by whom this is to be done is to see no corruption —— seeing David has died, and has seen (fallen under the power of) corruption ;—seeing Jesus the Christ has wrought all the miracles which the prophets said he should work ;—seeing he has suffered all the indig- nities which your prophets said he must suffer ;— seeing after his death he has most incontestably risen again from the dead, and has not fallen under the power of corruption—then he must be the very per- son in whom all the predictions are fulfilled, and the person through whom all the blessings of the covenant must come. Through this man is preached unto you the for- giveness of sins] See the notes on chap. v. 30, 31. Remission of sins, the removal of the power, guilt, and 787 The danger of despising and A.M: cir. 4049. 39 And 'by him all that be- . Ὁ. cir. 45, 5 Ξ ξ ; An. Olymp. lieve are justified from all things, ir. CCVI. 1. 7 Jeera from which ye could not be justified by the law of Moses. 1158. liti. 11; Rom. ili. 28; viii. 3; Heb. wii. 19. pollution of sin comes alone through this man, whom ye crucified, and who is risen from the dead. Verse 39. And by him] On his account, and through him, all that believe in his Divine mission, and the end for which he has been manifested, namely, to put away sin by the sacrifice of himself, are justified from all things, from the guilt of all transgressions committed against God ; from which ye could not be justified by the law of Mcses; because it is impossible that the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, or any other rite or service of this kind, could take away sin from the soul, cancel its guilt in the conscience, or make an atonement to the Divine justice; but this is the sacrifice which God has required ; this is every way suited to the end for which it has been instituted; and this is the sacrifice alone which God can accept. Your law says, ‘“ Do this, and ye shall live;” and, “ Cursed is every one that continueth not in all things that are written in the book of the law to do them.” Ye have not done these things required; ye have not continued in any good thing ; ye have not only not done all things command- ed, but ye have done none, none as they ought to be done ; and therefore ye are under the curse. The Gos- ΤῈ] says, Believe on the Lord Jesus ; credit his Divine mission ; consider his death an atonement for sin; be- lieve in his resurrection, as a proof that the atonement is made; believe that he suffered, died, and rose again for your justification; and that for his sake God, though he be infinitely just, can be the justifier of all who believe in him. By the law of Moses there is neither justification nor salvation: in Jesus Christ there are both, and all the sure mercies of David. Therefore, believe on the Lord Jesus Christ, and ye shall be justified from all things, from which ye could not be justified by the law of Moses. Verse 40. Beware—lest that come upon you, &c.] If you reject these benefits, now freely offered to you in this preaching of Christ crucified, you may expect such judgments from the hand of God as your fore- fathers experienced, when, for their redellion and their contempt of his benefits, their city was taken, their temple destroyed. and themselves either slain by the sword, or carried into captivity. Itis evident that St. Paul refers to Hab. i. 5-10; and in those verses the desolation by the Chaldeans is foretold. Never was there a prophecy more correctly and pointedly ap- plied. These Jews did continue to slight the benefits offered to them by the Lord; and they persevered in their rebellion: what was the consequence? The Ro- mans came, took their city, burnt their temple, slew apwards of a million of them, and either carried or sold the rest into captivity. How exactly was the prophecy in both cases fulfilled ! Verse 41. Behold, ye despisers] There is a remark- able difference here between the Hebrew text in Ha- 788 THE ACTS. rejecting the Gospel of Chrost. 40 Beware, therefore, lest that 4; ΜῈ cir. 4049. come upon you, which is spoken An. Olymp. cir. CCVI.1. of ™in the prophets : Bee eae EL Ά 41 Behold, ye despisers, and wonder, and mJsa, xxix. 14; Hab. i. 5. bakkuk, and that in the Septuagint, which is a little abridged here by St. Paul. I shall exhibit the three texts. Heb. :— δ p72 Spa Sys 3 ANN MONA wR Ὁ .2 ἸΝῪ WD 3 ΝΠ Ret bageyim vehabitu vehitammehu ; temahu ki poal poel bimeycem, lo teaminu ki yesupar Behold, ye among the heathen, (nations,) and regard, and be astonished ; be astonished, for I am working a work in your days, which, when it shall be told, ye will not credit. See Houbigant. Sept. Idere of καταφρονηται, kat exiBAepate, και Oav μασατε θαυμασια, kat αφανισθητε" διοτι Epyov eyw εργαζομα" εν ταῖς ἥμεραις ὕμων, ὁ ov μη πιςεύυσητε, εαν τις ἐκδιηγη- ται ὑμιν. See, ye despisers, and look attentively, and be astonished, (or hide yourselves,) for | work a work in your days, which, if any one will tell to you, ye will not believe. St. Luke. [dere ol καταφρονηται, [καὶ επιβλεψατε,} kat θαυμασατε, [θαυμασια,] και αφανισθητε" ὁτι epyov eya ἐργαζομαι εν ταῖς ἥμεραις ὑμων, εργον ᾧ οὐ μη πιςευσητε, eav τις ἐκδιηγηται ὑμιν. Behold, ye despisers, and won- der, and be astonished, (or hide yourselves,) for I work a work in your days, which, if any one will tell unto you, ye will not believe. I have taken Luke’s quotation from the best MSS. and I have quoted the Septuagint according to the Codex Alexandrinus ; and the quotations are exactly the same, not only in words, but almost in letters, with the exception of ἐπιβλέψατε and θαυμασία, which the evangelist omits; and which [have included in crotchets in the text of St. Luke, merely that the place of the omission may be the better seen. It may now be ne- cessary to inquire how St. Luke and the Septuagint should substitute ye despisers, for ye among the hea- then, in the Hebrew text ? Without troubling myself or my readers with labo- rious criticisms on these words, with which many learned men have loaded the text, I will simply state my opinion, that the prophet, instead of Ὁ.}}3 dagoyim, among the heathen, wrote 0°12 bogadim, despisers, or transgressors: a word which differs only in a sin- gle letter, 1 daleth, for \vau; the latter of which might easily be mistaken by a transcriber for the other, especially if the horizontal stroke of the 7 daleth hap- pened to be a little faint towards the left ; as, in that case, it would wear the appearance of a1 vaw; and this is not unfrequently the case, not only in MSS., but even in printed books. It seems as evident as it can well be that this was the word which the Septuagznt found in the copy from which they translated: their evidence, and that of the apostle, joined to the consi- deration that the interchange of the two letters men- tioned above might have been easily made, is quite sufficient to legitimate the reading for which I con- tend. Howbigant and several others are of the same mind. 1 The effects of Paul's discourse ee a 4049. perish: "for I work a work in An. Olym our days, a work which ye shall cir. or, 7 i es hich y in no wise believe, though a man declare it unto you. 42 Ἵ And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them ° the next Sabbath. 43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, ἡ persuaded them to continue in 4 the grace of God. alsa. xxviii. 14; Gen. xxvii. 12. © Gr. In the week between, or, in the Sabbath between. P Chap. xi. 23; xiv. 22. 4 Tit. ii. 11; Heb. xii. 15; 1 Pet. v. 12. Char xvill. 6; 1 Pet. CHAP. XIII. on the Jews and Gentiles 44 {And the next Sabbath day 4, M. bce = came almost the whole city to- ve or cir. gether to hear the word of God. 45 But when the Jews saw the multitudes, they were filled with envy, and * spake against those things which were spoken by Paul, contradicting and blaspheming. 46 Then Paul and Barnabas waxed bold, and said, * It was necessary that the word of God should first have been spoken to you: but *seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, “we turn to the Gentiles : iv. 4; Sada 10.—* Matt. x. 65 chap. iii. 26 ; ver. 26; Rom. i. 16. t Exod. xxxii. 10; Deut. xxxil. 21; Isa. lv.5; Matt. xxi. 43; Rom. x. 19. u Chap. xviii. 6; xxviii. 28. The word ἀφανίσθητε, which we translate perish, signifies more properly disappear, or hide yourselves ; as people, astonished and alarmed at some coming evil, betake themselves to flight, and hide themselves in order to avoid it. Verse 42. When the Jews were gone out] That part of them in whom the words of the prophet were fulfilled, viz. those who, though they had the clearest relation of so interesting a history, would not believe it: they shut their eyes against the light, and hardened their hearts against the truth. There were other Jews in the assembly that did believe, and were saved. . The Gentiles besought] There is some doubt whe- ther the original, παρεκαλουν ta εθνη, should be trans- lated the Gentiles besought ; or they besought the Gen- tiles: for the words will bear either; but the latter sense more naturally. When the Jews retired, deter- mining not to credit what was spoken, the apostle, see- ing the Gentiles of a better mind, requested them to come and hear those words, or doctrines, the next Sabbath. But, the next, τὸ μεταξυ, as Hesychius de- fines it, μετ᾽ ολιγον, ava pecov, shortly, or betwixt, may mean the after part of the same Sabbath, or the course of the ensuing week, between the two Sabbaths ; for Mondays and Thursdays, or the second and fifth days of the week, were times in which those who feared God usually met together in the synagogue ; for it is a maxim with the rabbins, that no three days should elapse without reading of the law. On this verse there is a great number of various readings: instead of, when the Jews were going out of the synagogue, ABCDE, several others of great repute, with all the Syriac, the Coptic, Avthtopic, Armenian, Vulgate, and Itala, read, As they were going out, they entreated that inese words should be preached unto them in the course of the week, or the next Sabbath. So that, according to this well accre- dited reading, the words, ex τῆς συναγωγης τῶν Ἰουδαι- wv, are left out in the first clause, av7wv being put in their place ; and ra εθνη, the Gentiles, is wholly omitted in the second clause. The most eminent critics approve of this reading ; indeed it stands on such authority as to render it almost indubitable. Of the avrwy, them, which is subsututed for the first clause, Professor White says, 1 lectio indubie genuina: this reading is undoubtedly genuine, and of the ra εθνη εἰς, he says, certissime delenda: they should certainly be expunged. We are therefore to understand the words thus : that, “ as they were going out on the breaking up of the assembly, some of them desired that they might have these doctrines preached to them on the ensuing week or Sabbath.” And thus all the ambiguity of the verse vanishes Verse 43. Many of the Jews] Direct descendants from some of the twelve tribes, and religious prose- lytes, heathens who had been converted to Judaism, and, having submitted to circumcision, had become proselytes of the covenant: though some think that the expression means proselytes of the gate—persons who believed in one God, like the Jews, but who had not received circumcision. Persuaded them to continue in the grace of God.) That is, that they should continue to credit the Gos- pel; to receive the spirit and influence of it; to bring forth the fruits of that spirit; and thus continue under the favour and approbation of God. Verse 44. The next Sabbath day] The good news had spread far and wide, by means of the converted Jews and proselytes. Almost the whole city] Jews, proselytes, and Gen- tiles, came together to hear tov Aoyov tov Θεοῦ, this doctrine of God, this Divine teaching, by which so many of their kindred and acquaintance had become so wise and happy. It is not by public discourses merely that people are converted to God ; but by the private teaching and godly conduct of those who have received the truth ; for, as these are scattered through - out society, they are a Jeaven in every place. Verse 45. The Jews—were filled with envy] See on chap. v. 17. These could not bear the Gentiles, who believed in Christ, to be egual with them; and yet, according to the Gospel, it was really the case. Contradicting] The arguments and statements brought forward by the disciples; and blaspheming, speaking impiously and injuriously of Jesus Christ. This is probably what is meant. Verse 46. Waxed bold] Παρῥησιασαμενοι ; Having great liberty of speech ; astrong, persuasive, and over- powering eloquence. They had eternal truth for the 789 Paul and Barnabas abandon the Av. ein, 4049. 47 For so hath the Lord com- An. Olymp. manded us, saying, YI have set ir. CCVI. 1. 3 ᾿ ee thee tobe a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. VIsa. xlii. 6; xlix. 6; Luke ii. 32. basis of this discourse; a multitude of zncontestable facts to support it; an all-persuading eloquence to illustrate and maintain what they had asserted. Should first have been spoken to you] When our Lord gave his apostles their commission to go into all the world, and preach the Gospel to every creature, he told them they must begin first at Jerusalem, Mark xvi. 15; Luke xxiv. 47. In obedience therefore to this command, the apostles (in every place where they preached) made their first offers of the Gospel to ihe Jews. Ye put it from you] Ἀπωθεισθε avtov, Ye disdain this doctrine, and consider it contemptible: so the word is frequently used. And judge yourselves unworthy of everlasting life] Was this meant as a strong irony2 “Ye have such humbling thoughts of yourselves, that ye think the blessings of the Gospel too good to be bestowed on such worthless wretches as ye are.” Or did the apostle mean that, by their words and conduct on this occasion, they had passed sentence on themselves, and, in effect, had decided that they were unworthy of the grace of the Gospel; and God now ratifies that judgment by removing those blessings from them, and sending them to the Gentiles 2 Verse 47. For so the Lord commanded us] The apostles could quote a pertinent scripture for every thing they did; because the outlines of the whole Gospel dispensation are founded in the /aw and the prophets; and they were now building the Church of God according to the pattern shown them in the Mount. In the things of God, no man nor minister should go farther than he can say, Thus if is written, and thus it behoves me to do; and let him see that his quotations are fairly made, and not a detached passage or member of a sentence produced, because it seems to look like the system he wishes to establish. 1 have set thee to be a light of the Gentiles] This quotation is from Isa. xlix. 6, and was most fully in point. The Jews could not resist the testirnony of their own prophet; and the Gentiles rejoiced to find that the offers of salvation were to be made so speci- fically to them. For salvation unto the ends of the earth.| The very name of the Messiah, viz. Jesus, announced the design and end of his mission. He is the Saviour, and is to be proclaimed as such to the ends of the earth; to all mankind ; to every nation, and people, and tongue; and, wherever the Gospel is preached, there is a free, full, and sincere offer of salvation to every soul that hears it. And the offer is proof sufficient, in itself, that there is a power to receive its blessings given to those to whom the offer is made; as it would be of no use to offer them a salvation which it was designed they either should not or could not receive. A son 790 THE ACTS. Jews, and turn to the Gentile: 48 And when the Gentiles An ci heard this, they were glad, and An. Olymp. glorified the word of the Lord : ck alata “and as many as were ordained to eterna’ life believed. w Chap. ii. 47. of Satan might be capable of such dissimulation and bad faith ; but the holy God cannot. Verse 48. As many as were ordained to eternal life believed.| This text has been most pitifully misun- derstood. Many suppose that it simply means that those in that assembly who were fore-ordained, or predestinated by God’s decree, to eternal life, believed under the influence of that decree. Now, we should be careful to examine what a word means, before we attempt to fiw its meaning. Whatever τεταγμενοι may mean, which is the word we translate ordained, it is neither προτεταγμενοι nor προορίσμενοῖ which the apos- tle uses, but simply τετάγμενοι, which includes no idea of pre-ordination or pre-destination of any kind. And, if it even did, it would be rather hazardous to say that all those who believed at this time were such as actu- ally persevered unto the end, and were saved unto eternal life. But, leaving all these precarious mat- ters, what does the word τεταγμένος mean? The verb ταττω OY Tasow signifies to place, set, order, appoint, dispose; hence it has been considered here as imply- ing the disposition or readiness of mind of several persons in the congregation, such as the religious pro» selytes mentioned ver. 43, who possessed the reverse of the disposition of those Jews who spake against those things, contradicting and blaspheming, ver. 45. Though the word in this place has been variously translated, yet, of all the meanings ever put on it, none agrees worse with its nature and known signifi- cation than that which represents it as intending those who were predestinated to eternal life: this is no meaning of the term, and should never be applied to it. Let us, without prejudice, consider the scope of the place: the Jews contradicted and blasphemed ; the religious proselytes heard attentively, and received the word of life: the one party were utterly indis- posed, through their own stubbornness, to receive the Gospel; the others, destitute of prejudice and prepos- session, were glad to hear that, in the order of God, the Gentiles were included in the covenant of salva- tion through Christ Jesus; they, therefore, in this good state and order of mind, believed. Those who seek for the plain meaning of the word will find it here: those who wish to make out a sense, not from the Greek word, its use among the best Greek wri- ters, and the obvious sense of the evangelist, but from their own creed, may continue to puzzle themselves and others; kindle their own fire, compass themselves with sparks, and walk in the light of their own fire, and of the sparks which they have kindled; and, in consequence, lie down in sorrow, having bidden adieu to the true meaning of a passage so very simple, taken in its connection, that one must wonder how it ever came to be misunderstood and misapplied. Those who wish to see more on this verse may consult Ham 1 The Jews expel the apostles, A.M, cir.4049. 49 And the word of the Lord An. Olymp. was published throughout all the cir. CCVI. 1. A ODIO 50 Ἵ But the Jews stirred up the devout and honourable women, and the chief men of the city, and * raised persecution against Paul and x2 Tim. iii. 11.—y Matt. x. 14; Mark vi. 11; Luke ix. 5; CHAP. XIV. who come to Iconum . A. M.cir 4049 apa and expelled them out *,’ Deir 4 ot their coasts. An. Olymp. cir. ccvi | 51 ¥ But they shook off the dust of their feet against them, and came unto Iconium. 52 And the disciples * were filled with joy, and with the Holy Ghost. * Matt. v.12; John xvi. 22; chap. ii. 46. chap. xviii. 6. mond, Whitby, Schoettgen, Rosenmiiller, Pearce, Sir Norton Knatchbull, and Dodd. Verse 49. The word of the Lord was published, §c.] Those who had come from different parts, and were converted, carried the glad tidings to their respective neighbourhoods; and thus the doctrine was published throughout all the region of Pisidia, where they then were. See on ver. 44. Verse 50. Devout and honourable women] It is likely that these were heathen matrons, who had be- come proselytes to the Jewish religion; and, as they were persons of affluence and respectability, they had sonsiderable influence with the civil magistracy of the place, and probably their husbands were of this order ; and it is likely that they used that influence, at the instigation of the Jews, to get the apostles expelled from the place. Verse 51. They shook off the dust of their feet «gainst them] This was a very significant rite ; by it, they in effect said: Ye are worse than the heathen: even your very land is accursed for your opposition to God, and we dare not permit even its dust to cleave to the soles of our feet ; and we shake it off, in depart- ing from your country, according to our Lord’s com- mand, (Matt. x. 14,) for a testimony against you, that we offered you salvation, but ye rejected ἐξ and perse- euted us. The Jews, when travelling in heathen countries, took care, when they came to the borders of their own, to shake off the dust of their feet, lest any of the unhallowed ground should defile the sacred land of Israel. Came unto Iconium.] According to Strabo, Ico- nium was a small fortified town, the capital of Lyca- onia, at present called Cogni. “ Lycaonia was a province at the back of Pamphylia, higher up in Asia Minor, and to the north-east of Pamphylia.” Pearce. Verse 52. The disciples were filled with joy and with the Holy Ghost.| Though in the world they had tribulation, yet in Christ they had peace; and, while engaged in their Master’s work, they always had their Master’s wages. The happiness of a genuine Chris- tian lies far beyond the reach of earthly disturbances, and is not affected by the changes and chances to which mortal things are exposed. The martyrs were more happy in the flames than their persecutors could be on their beds of down. St. Paul’s sermon at Antioch has been thus analyzed. 1. His prologue, ver. 16, addressed to those who fear God. 2. His narrative of God’s goodness to Israel: 1. In their deliverance from Egypt. 2. In their sup- port in the wilderness. 3. In his giving them the land of Canaan. 4. In the judges and kings which he had given for their governors, ver. 17-22. 3. His proposition, that Jesws was the Christ, the Saviour of the world, ver. 23. 4. The illustration of this proposition, proving its truth: 1. From Christ’s stock and family, ver. 23. 2. From the testimony of his forerunner, ver. 24. 3. From the resurrection of Christ, ver. 30; which was corroborated with the testimony of many Galileans, ver. 31, and of the prophets, David, ver. 33, 35, and Isaiah, ver. 34. 5. He anticipates objections, relative to the unjust condemnation, death and burial of Christ, ver. 27-29. ἢ 6. His epilogue, in which he excites his audience to embrace the Gospel on two considerations : 1. The benefits which they receive who embrace the Gospel, ver. 38, 39. 2. The danger to which they were exposed who should despise and reject it, ver. 40, 41 CHAPTER XIV. Paul and Barnabas, having preached at Iconium with great success, are persecuted, and obliged to flee to Lystra and Derbe, 1-6. Here they preach, and heal a cripple; on which, the people, supposing them to be gods, are about to offer them sacrifices, and are with difficulty prevented by these apostles, 7-18. Cer- tain Jews from Antioch and Iconium, coming thither, induce the people to stone Paul ; who, being dragged out of the city as dead, while the disciples stand around him, rises up suddenly, and returns to the city, and the next day departs to Derbe, 19, 20. Having preached here, he and Barnahas return to Lystra, Iconium, and Antioch, confirming the disciples, and ordaining elders in every Church, 21-23. They pass through Pisidia and Pamphylia, 24. Through Perga and Attalia, 25; and sail to Antioch in Syria, 26. When, having called the disciples together, they inform them of the door of faith opened to the Gentiles, and there abode a long time with the Church, 27, 28. ς 1 791 THE Paul and Barnabas preach in a A.M. cir. 4049. - ‘ Abana, AND it came to pass in Ico sone nium, that they went both ir. CCVI. 1. o pees together into the synagogue of the Jews, and so spake, that a great multitude, both of the Jews and also of the Greeks, be- lieved. 2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. 3 Long time therefore abode they speaking boldly in the Lord, * which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. 4 But the multitude of the city was divided : ACTS. and part held with the Jews, and A.M cir. 4050 part with the Ὁ apostles. An. Olymp. 5 And when there was an ee Ee: assault made both of the Gentiles, and also of the Jews with their rulers, ° to use them de- spitefully, and to stone them, 6 They were ware of zt, and “fled unto Lystra and Derbe, cities of Lycaonia, and un- to the region that lieth round about : 7 And there they preached the Gospel 8 “| ° And there sat a certain man at Lys tra, 1mpotent in his feet, being a cripple from his mother’s womb, who never had walked: 9 The same heard Paul speak: who stead Jewish synagogue at Iconvum. aMark xvi. 20; Heb. ii. 4. —> Chap. xiii. 3. ©2 Tim. iii. 11.—4 Matt. x. 23. © Chap. ili. 2. NOTES ON CHAP. XIV. Verse 1. In Iconium] See the conclusion of the preceding chapter. So spake] Και λαλησαι οὑτως, With such power and demonstration of the Spirit, that a great multitude both of the Jews, genuine descendants of one or other of the twelve tribes, and also of the Greeks, Ἕλληνων, probably such as were proselytes of the gate. believed, received the Christian religion as a revelation from God, and confided in its Author for salvation, accord- ing to the apostles’ preaching. Verse 2. Stirred up the Gentiles] Tov εθνων, Such as were mere heathens, and thus distinguished from the Jews, and the Greeks who were proselytes. Evil affected) Ἑκακωσαν, Irritated or exasperated their minds against the brethren, the disciples of Christ: one of their appellations before they were ealled Christians at Antioch. See on chap. xi. 26. Verse 3. Long time therefore ubode they] Because they had great success, therefore they continued a long time, gaining many converts, and building up those who had believed, in their most holy faith ; notwith- standing the opposition they met with, both from the unbelieving Jews and heathens. Speaking boldly] Ἰαρῥησιαζομενοι, Having great liberty of speech, a copious and commanding eloquence, springing from a consciousness of the truth which they preached. The word of his grace] The Gospel of Jesus Christ, which is the doctrine of God’s grace, mercy, or favour to mankind. And granted signs and wonders to be done] For no apostle could work a miracle by himself; nor was any sign or wonder wrought even by the greatest apostle, but by an especial grant or dispensation of God. This power was not resident in them at all times; it was only now and then communicated, when a miracle was necessary for the confirmation of the truth preached. Verse 4. The multitude of the city was divided] The Jews treated the apostles as false teachers, and their miracles as impositions ; and many of the people held with them: while the others, who had not hard- ened their hearts against the truth, felt the force of it ; and, being without prejudice, could easily discern the ! 792 miracles to be the work of God, and therefore held with the apostles. Verse 5. An assault made] ‘Opun, A desperate at- tempt was made by thei rulers, i. e. by the heathen rulers of the people, and the rulers of the synagogue. To use them despitefully] To expose them, bring them into contempt, and make them appear as mon- sters, or movers of sedition; and then to stone them for this falsely alleged crime. Verse 6. They were ware of it) They were in- formed of the scheme, and of the attempt that was about to be made, and fled unto Lystra and Derbe ; they did not leave the province of Lycaonia, but went to other towns and cities. Lystra lay to the south and Derbe to the north of Iconium, according to the general opinion. Strabo, Geogr. lib. xii., tells us ex- pressly, that Iconium was within Lycaonia, Thence are the Lycaoman hills plain, cold, naked, and pastures for wild asses.—About these places stands Iconium, a town built in a better soil. Ptolemy also, Tab. Asie, i. cap. 6, places Iconium in Lycaonia. How comes it, then, that St. Luke does not eall Iconium a city of Lycaonia, as well as Derbe and Lystra? Pliny, Hist. Nat. lib. v. cap. 27, solves this difficulty, by stating, that there was granted a tetrarchy out of Lycaonia, on that side which borders upon Galatia, consisting of fourteen cities ; the most famous of which is Iconium. See Lightfoot. Verse 7. And there they preached the Gospel.] Wherever they went, they were always employed in their Master’s work. Some MSS. of considerable note add here, and all the people were moved at their preaching, but Paul and Barnabas tarried at Lysira. Verse 8. Impotent in his feet] Αδυνατος τοις ποσιν, He had no muscular power, and probably his ancle bones were dislocated; or he had what is commonly termed club feet; this is the more likely, as he is said to have been lame from his mother’s womb, and to have never walked. Verse 9. That he had faith to be healed] How did this faith come to this poor heathen? Why, by hear- ing the word of God preached : for it is said, the same heard Paul speak. And it appears that he credited the doctrine he heard, and believed that Jesus could, if he 1 Paul heals a crypple A, Moir 4g.” fastly beholding him, and ‘ per- An. Olymp. ceiving that he had faith to be cir, CCVL. 2. healed, 10 Said with a loud voice, * Stand up- right on thy feet. And he leaped, and walked. 11 And when the people saw what Paul had { Matt. viii. 10; ix. 28, 29.—— Isa. xxxv. 6. would, make him whole. Besides, he must have heard of the miracles which the apostles had wrought, see ver 3; and this would raise his expectation of receiv- ing a cure. Verse 10. Said with a loud voice] After this clause the following is found in CD, and several others, either in the text or margin: cov λέγω ev Tw ονοματι Tov Κυρίου ἴησου Xpicov, I say unto thee, In the name of the Lord Jesus Christ, “stand upright on thy feet.” This reading is also in several versions ; and though it may not stand on such evidence as to entitle it to a place in the text, yet it is not likely that St. Paul would not have used the sacred name on such an occasion ; especially as this appears to have been the usual form. See chap. iii. 6. He leaped and walked.| Giving the fullest proof of nis restoration: his leaping, however, might have been through joy of having received his cure. Verse 11. Saying, in the speech of Lycaonia] What this language was has puzzled the learned not a little. Calmet thinks it was a corrupt Greek dialect ; as Greek was the general language of Asia Minor. Mr. Paul Ernest Jablonski, who has written a disser- tation expressly on the subject, thinks it was the same language with that of the Cappadocians, which was mingled with Syriac. That it was no dialect of the Greek must be evident from the circumstance of its being here distinguished from it. We have sufficient proofs from ancient authors that most of these pro- vinees used different languages; and it is correctly remarked, by Dr. Lightfoot, that the Carians, who dwelt much nearer Greece than the Lycaonians, are called by Homer, βαρβαροφωνοι, people of a barbarous or strange language ; and Pauwsanias also called them Barbari. That the language of Pisidia was distinct from the Greek we have already seen; note on chap. xiii. ver. 15. We have no light to determine this point ; and every search after the language of Lycao- nia must be, at this distance of time, fruitless. The gods are come down to us in the likeness of men.| From this, and from all heathen antiquity, it is evident : 1. That the heathen did not consider the Divine nature, how low soever they rated it, to be like the human nature. 2. That they imagined that these celestial beings often assumed human forms to eisit men, in order to punish the evil and reward the good. The Metamorphoses of Ovid are full of such visitations ; and so are Homer, Virgil, and other poets. The angels visiting Abraham, Jacob, Lot, &c., might have been the foundation on which most of these hea- then fictions were built. The following passage in Homer will cast some light upon the point :— CHAP. XIV. who had never walked. A. M. cir. 4050 A. Ὁ. cir. 46. An. Olymp. cir. CCVI. 2. done, they lifted up their voices, saying, in the speech of Lycao- nia, "The gods are come down to us ‘in the likeness of men. 12 And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. Ka τε Θεοι, ξεινοισιν εοικοτες αλλοδαποισις Παντοιοι τελεθοντες, ἐπιςρωφωσι ποληᾶς, Ανθρωπὼν ὕβριν τε Kat εὐνομίην εφορωντες. Hom. Odyss. xvii. ver. 485. For in similitude of strangers oft, The gods, who can with ease all shapes assume, Repair to populous cities, where they mark The outrageous and the righteous deeds of men. CowPer. Ovin had a similar notion, where he represents Jupiter coming down to visit the earth, which seems to be copied from Genesis xviii. 20, 21: And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me: and if not, I will know. Contigerat nostras infamia temporis aures : Quam cupiens falsam, summo delabor Olympo. Et deus humana lustro sub imagine ¢erras. Longa mora est, quantum nove sit ubique repertum, Enumerare: minor fuit ipsa infamia vero. Metam. lib. i. ver. 211. The clamours of this vile, degenerate age, The cries of orphans, and the oppressor’s rage, Had reached the stars: “ 7 will descend,” said I, In hope to prove this loud complaint a lie. Disguised in human shape, I travelled round The world, and more than what I heard, I found. Drvyven. It was a settled belief among the Egyptians, that their gods, sometimes in the likeness of men, ard sometimes in that of animals which they held sacred descended to the earth, and travelled through differ- ent provinces, to punish, reward, and protect. The Hindoo Avatars, or incarnations of their gods, prove how generally this opinion had prevailed. Their Poorana are full of accounts of the descent of Brahma, Vishnoo, Shiva, Naradu, and other gods, in human shape. We need not wonder to find it in Lyeaonia. Verse 12. They called Barnabas, Jupiter; and Paul, Mercurius] The heathens supposed that Jupiter and Mercury were the gods who most frequently as- sumed the human form; and Jupiter was accustomed to take Mercury with him on such expeditions. Jupiter was the supreme god of the heathens; and Mercury was by them considered the god of eloquence. And the ancient fable, from which I have quoted so largely above, represents Jupiter and Mercury coming to this very region, where they were entertained by Lycaon, from whom the Lycaonians derived their name. See 793 THE Preparation to offer sacrifice A.M, cit. 4050 18. Then the priest of Jupiter, . Ὁ. cir. 46. Ἶ Ξ Ξ An. Olymp. which was before their city, cir. CCVI. 2. brought oxen and garlands unto the gates, ‘and would have done sacrifice with the people. ACTS. 14 Which when the apos- 4, M cir. 4050 A. D. cir. 46. tles, Barnabas and Paul, heard ἀπ. Ole mes of, they rent their clothes, “~~~ and ran in among the people, crying out, unto Paul and Barnavas. k Dan. 11. 46. 1 Matt. xxvi. 65. the whole fable in the first book of Ovid’s Metamor- phoses. As the ancients usually represented Jupiter as rather an aged man, large, noble, and majestic ; and Mercury young, light, and active, the conjecture of Chrysostom is very probable, that Barnabas was a large, noble, well-made man, and probably in years; and St. Paul, young, active, and eloquent; on which account, they termed the fermer Jupiter, and the latter Mercury. That Mercury was eloquent and powerful in his words is allowed by the heathens ; and the very epithet that is applied here to Paul, ην ὁ ἡγουμενος τοῦ Aoyov, he was the chief or leader of the discourse, was applied to Mercury. So Jamblichus de Myster. Init. Θεὸς 6 τῶν Roywv ἡγεμων 6 Ἕρμης. And Macrobius, Sat. i. 8: Scimus Mercurium vocis et sermonis potentem. We know that Mercury is powerful both in his voice and eloquence. With the Lycaonians, the actions of these apostles proved them to be gods ; and the different parts they took appeared to them to fix their character, so that one was judged to be Jupiter, and the other Mercury. Verse 13. Then the priest of Jupiter, which was before their city] There is a meaning here, which ordi- nary readers will not readily apprehend. Many cities were put under the protection of a particular deity ; and the image of that deity placed at the entrance, to sig- nify that he was the guardian and protector. ΤῸ this St. Luke, every where as accurate as he is circum- stantial, refers. Lystra, it appears, was under the guardianship of Jupiter Propulaius, Atoc προπυλαιου, which St. Luke translates, tov Avoc tov οντὸς πρὸ τῆς πολεως, the Jupiter that was before the city, which is another term for Jupiter Custos, or Jupiter the guar- dian. All these deities, according to the attributes they sustained, had their peculiar priests, rites, and sacri- δος; and each a peculiar service and priest for the office he bore; so that Jupiter Brontes, Jupiter the thunderer, had a different service from Jupiter Custos, Jove the guardian. Hence we can see with what accuracy St. Luke wrote: the person who was going to offer them sacrifices was the priest of Jupiter Custos, under whose guardianship the city of Lystra was, and whom the priest supposed had visited the city in a human form; and Barnabas, probably for the reasons already assigned, he imagined was the person; and as Mercury, the god of eloquence, was the general at- tendant of Jupiter, the people and the priest supposed that Paul, who had a powerful, commanding eloquence, was that god, also disguised. A beautiful figure of such an image of Jupiter as, I suppose, stood before the gate of Lystra, still remains ; and a fine engraving of it may be seen in Gruter’s Inscriptions, vol. i. p. XX. Jupiter is represented naked, sitting on a curule or consular chair; in his right hand he holds his thunder, and a long staff in his left; at his right, stands the 794 eagle prepared for flight; and, above, the winged cap and caduceus of Mercury. On the base is the inscrip- tion, Iupprrer Custos Domus Aue. Jupiter, the guar- dian of the house of Augustus. As the preserver or guardian of towns, he was generally styled Jupiter Custos, Serenus and Servator. His name, Jupiter, i. e. juvans pater, the helping father, entitled him, in those days of darkness, to general regard. On this false god, who long engrossed the worship of even the most enlightened nations on the earth, much may be seen in Lactantius, Divinar. Institution. lib. i. ; in the Antiquité eapliquée of Montfaucon; and various in- scriptions, relative to his character as guardian, &e., may be seen in Gruter, as above. Oxen and garlands} That is, oxen adorned with flowers, their horns gilded, and neck bound about with fillets, as was the custom in sacrificial rites. They also crowned the gods themselves, the priests, and gates of the temples, with flowers. Of this method of adorning the victims, there are numerous examples in the Greek and Latin writers. A few may suffice. Thus Ovip :— Victima labe carens et prestantissima forma Sistitur ante aras; et vittis presignis et auro. Ovip, Met. lib. xv. ver. 130. The fairest victim must the powers appease, So fatal ’tis sometimes too much to please : A purple fillet his broad brow adorns With flowery garlands, crown, and gilded horns. Dryden. Hue Anius niveis circumdata tempora vittis Concutiens, et tristis ait :-———— Ibid. lib. xiii. ver. 643. The royal prophet shook his hoary head, With fillets bound; and, sighing, thus he said Catcorr. -fovet ignibus aras, Muneribus deos implet: feriuntque secures Colla torosa boum vinctorum cornua vittis. Ibid. lib. vii. ver. 427. Rich curling fumes of incense feast the skies, A hecatomb of voted victims dies, With gilded horns, and garlands on their head, In all the pomp of death to th’ altar led. Tate. Vircit also refers to the same rites and circum- stances :— δῶρο in honore deim medio stans hostia ad aram Lanea dum nivea circumdatur infula vitta, Inter cunctantes cecidit moribunda ministros Vire. Georg. lib. ili. ver. 486. The victim ox that was for altars pressed, Trimmed with white ribbons, and with garlands dressed, 1 The apostles with difficuity restrain lM cir. 4000. 15 And saying, Sirs, ™ why An. Ohymp. do ye these things? "We also cir. CCVI. 2. are men of like passions with you, and preach unto you that ye should turn from ° these vanities Ρ unto the living God, 4which made heaven, and earth, and the sea, and all things that are therein : m Chap. x. 26. ἢ James v. 17; Rev. xix. 10.——® | Sam. xii. 21; 1 Kings xvi. 13; Jer. xiv. 22; Amos ii. 4; 1 Cor. viii. 4. ΡῚ Thess. i. 9——1% Gen. i. 1; Psa. xxxili. 6; exlvi. 6; Rev. xiv. 7. CHAP. XIV. the people from thew design ΣῊ A. Μ. cir. 4050 16 Ὁ ho in times past suffered ie Teck ae all nations to walk in their own An. pimp. cir. CCVI. 2. ways. Pied bute 17 * Nevertheless he left not himself with out witness, in that he did good, and " gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. r Psa. Ixxxi. 12; chap. xvii. 30; 1 Pet. iv.3—* Chap. xvii. 27 ; Rom. i. 20.—t Lev. xxvi.4; Deut. xi. 14; xxviii. 12; Jobv.10; Psa. Ixv. 10; Ixviii. 9; exlvii. 8; Jer. xiv. 22; Matt. v. 45. Sunk of himself, without the god’s command, Preventing the slow sacrificer’s hand. | Drypen. Many similar examples may be seen in Wetstein and others. At the time of worship, the Hindoo priests place garlands of flowers on the head of the image. Whether the garlands were intended to decorate the oxen or the apostles, we cannot say; but in either case the con- duct of the Lycaonians was conformable to that of the modern Hindoos. Verse 15. We also are men of like passions with you] This saying of the apostles has been most strange- ly perverted. A pious commentator, taking the word passion in its vulgar and most improper sense, (a bad temper, an evil propensity,) and supposing that these holy men wished to confess that they also had many sinful infirmities, and wrong tempers, endeavours to illustrate this sense of the word, by appealing to the contention of Paul and Barnabas, &c., ἄς. But the expression means no more than, “ we are truly human beings, with the same powers and appetites as your own; need food and raiment as you do; and are all mortal like yourselves.” That ye should turn from these vanities] That is, from these idols and false gods. How often false gods and idolatry are termed vanity in the Scriptures, no careful reader of the Bible needs to be told. What a bold saying was this in the presence of a heathen mob, intent on performing an act of their superstitious wor- ship, in which they no doubt thought the safety of the state was concerned. The ancient fable related by Ovid, Metam. lib. i. ver. 211-239, to which reference has already been made, will cast some light on the conduct of the Lystrians in this ease. The following is its substance :—*t Jupiter, having been informed of the great degeneracy of mankind, was determined him- self to survey the earth. Coming to this province, (Lycaonia,) disguised in human shape, he took up his residence at the palace of Lycaon, then king of that country: giving a sign of his godhead, the people worship him. Lycaon sneers, doubts his divinity, and is determined to put it to the trial. Some ambassadors from the Molossian state having just arrived, he slew one of them, boiled part of his flesh, and roasteu the rest, and set it before Jupiter: the god, indignant at the insult, burnt the palace, and turned the impious king into a wolf.” From this time, or, rather, from this fable. the whole province was called Lycaonia. The sumpie people now seeing such proofs of supernatural power, in the miracles wrought by Barnabas and Paul, thought that Jupiter had again visited them; and fear- 1 ing lest they should meet with his indignation, should they neglect duly to honour him, they brought owen and garlands, and would have offered them sacrifice, had they not been prevented by the apostles themselves. This circumstance will account for their whole con- duct; and shows the reason why Jupiter was the tute- lar god of the place. As, therefore, the people took them for gods, it was necessary for the apostles to show that they were but men; and this is the whole that is meant by the ὁμοιοπαθεις ανθρωποι, men of like passions, fellow mortals, in the text, which has been so pitifully mistaken by some, and abused by others. The living God] Widely different from those stocks and stones, which were objects of their worship. Which made heaven and earth] And as all things were made by his power, so all subsist by his providence ; and to him alone, all worship, honour, and glory are due. Verse 16. Who in times past suffered all nations. gc.] The words πάντα τὰ evn, which we here trans- late, all nations, should be rendered, all the Gentiles merely to distinguish them from the Jewish people. who having a revelation, were not left to walk in thew own ways ; but the heathens, who had not a revelation, were suffered to form their creed, and mode of wor- ship, according to their own caprice. Verse 17. He left not himself without witness] Though he gave the Gentiles no revelation of his will, yet he continued to govern them by his gracious pro- vidence ; doing them good in general; giving them rain to fertilize their grounds, and fruitful seasons as the result; so that grass grew for the cattle and corn for the service of man. Filling our hearts with food| Giving as much food as could reasonably be wished, so that gladness, or general happiness, was the result. Such was the gracious provision made for man, at all times, that the economy and bounty of the Divine Being were equally evidenced by it. He never gives less than is neces- sary, nor more than is sufficient. His economy for- bids men to waste, by giving them in general no pro fusion. His bounty forbids them to want, by giving as much as is sufficient for all the natural wants of his creatures. By not giving too much, he prevents lua- ury and riot: by giving enough, he prevents discon- tent and misery. Thus he does mankind good, by causing his rain to descend upon the just and the un- just, and his sun to shine upon the evil and the good Thus he is said not to have left himself without wit- ness: for his providential dealings are the witnesses of his deing, his wisdom, and his bounty; and thus the invisible things of God, even his eternal power and 795 Paul is stoned αἱ Lystra, A. M. cir, 4050. A. D. cir. 46. An. Olymp. cir. CCVI. 2. 18 And with these sayings scarce restrained they the people, that they had not done sacrifice unto them. 19 4 "And there came thither certain Jews from Antioch and Iconium, who persuaded the people ; * and, having stoned Paul, drew him out of the city, supposing he had been dead. 20 Howbeit, as the disciples stood round about him, he rose up, and came into the city : THE ACTS. and muraculously restored A. M. cir. 4050. and the next day he departed 4,™. ci 405 with Barnabas to Derbe. An. Olymp. cir. CCVI. 2. 21° And* when) they: had ——————— preached the Gospel to that city, and * had taught many, they returned again to Lystra, and to Iconium and Antioch, 22 Confirming the souls of the disciples, and Υ exhorting them to continue in the faith; and that 7 we must through much tribulation enter into the kingdom of God. 4 Chap. xiii. 45.- w Matt. xxviii. 19. V¥2'Cor. x1. 25; 2 Tim. iu. 11. * Gr. Had made many disciples. y Chap. xi. 23; xiil. 43- Z Matt. x. 38; xvi. 24; Luke xxii. 28, 29; Rom. viii. 17; 2 Tim. ii. 11, 125 111. 12. Godhead, were clearly seen, being understood by the things which are made, Rom. i. 20. Therefore those who continued to worship stocks and stones were with- out excuse. These were great and striking truths ; and into what detail the apostles now went, we can- not say; but it is likely that they spoke much more than is here related, as the next verse states that, with all these sayings, they found it difficult to prevent the people from offering them sacrifice. Verse 19. There came thither certain Jews from Antioch] Those were, no doubt, the same who had raised up persecution against Paul and Barnabas, at Tconium and Antioch, before : they followed the apos- tles with implacable malice ; and what they could not do themselves they endeavoured to do by others, whose minds they first perverted, aud then irritated to deeds of fell purpose. And having stoned Paul| Alas! of what real worth is popular fame? How uncertain, and how unworthy to be counted! These poor heathens acted just like the people of Malta, chap. xxviii. 4-6. When the viper fastened on the hand of Paul, they concluded he was a murderer: when they found it did him no damage, they changed their minds, and said he was a cop! When the Lycaonians saw the miracles that Paul did, they said he was the god Mercury: when the persecuting Jews came, they persuaded them that he was an impostor; and then they endeavoured to stone him to death. Supposing he had been dead.| They did not leave stoning him till they had the fullest evidence that he was dead; and so, most probably, he was. Verse 20. The disciples stood round about him] No doubt in earnest prayer, entreating the Author of hfe that his soul might again return to its battered tenement. He rose up| Miraculously restored, not only to life, but to perfect soundness ; so that he was able to walk into the city, that his persecutors might see the mighty power of God in his restoration, and the faith of the young converts be confirmed in the truth and goodness of God. It is strange that neither the young converts at Lystra, nor Barnabas, were involved in this perse- cution! Itseems to have had Paul alone for its object ; and, when they thought they had despatched him, they did not think of injuring the rest. Verse 21. Preached the Gospel to that city] Derbe, a city in the same province. See on ver. 6. 796 They returned again to Lystra, and to Iconiwn] Behold the cowrage of these Christian men! They counted not their lives dear to them, and returned to do their Master’s work in the very places in which they had been so grievously persecuted, and where one of them had been apparently stoned to death !— The man who knows he is God’s ambassador, and that his life depends on his fidelity to his Master, knows he has nothing but his God to fear. Verse 22. Confirming the souls of the disciples} The word disciple signifies literally a scholar. The Church of Christ was a school, in which Christ him- self was chief Master; and his apostles, subordinate teachers. All the converts were disciples or scholars, who came to this school to be instructed in the know- ledge of themselves and of their Gop : of their duty to Him, to the Church, to society, and to themselves.— After having been initiated in the principles of the heavenly doctrine, they needed line upon line, and pre- cept upon precept, in order that they might be con- jirmed and established in the truth. Though it was a great and important thing to have their heads, their understanding, properly informed, yet, if the heart was not disciplined, information in the understanding would be of little avail; therefore they confirmed the souts of the disciples. As there must be some par- ticular standard of truth, to which they might continu- ally resort, that their faith might stand in the power of God, it was necessary that they should have such a system of doctrine as they knew came from God. These doctrines were those which contained all the essential principles of Christianity, and this was called THE FAITH; and, as they must have sound principles, in order that they might have righteous practices, so it was necessary that they should condinue in that faith, that it might produce that obedience, without which even faith itself, however excellent, must be useless and dead. Again, as the spirit of the world would be ever op- posed to the spirit of Christ, so they must make up their minds to expect persecution and /ridulation in various forms, and therefore had need of confirmed souls and strong faith, that, when trials came, they might meet them with becoming fortitude, and stand unmoved in the cloudy and dark day. And as the mind must faint under trouble that sees no prospect of its termination, and no conviction of its use, it was necessary that they should keep in view the kingdom 1 The upostles return to Antioch, and CHAP. XIV. ae cir, 4050. 93 And when they had * ordain- . Ὁ. cir. 46. a An, Olymp. ed them elders in every Church, Ra ςς and had prayed with fasting, they > commended them to the Lord, on whom they believed. 24 And after they had passed throughout Pi- sidia, they came to Pamphylia. 25 And when they had preached the word in Perga, they went down into Attalia : 26 And thence sailed to Antioch, “ from «Titus i. 5.— Chapter i. 26; xi. 26——¢ Chapter xiii. 1, 3. 4 Chap. xv. 40. of God, of which they were subjects, and to which, through their adoption into the heavenly family, they had a Divine right. Hence, from the apostles’ teach- ing, they not only learned that they should meet with tribulation, much tribulation, but, for their encourage- ment, they were also informed that these were the very means which God would use to bring them into his own kingdom ; so that, if they had ¢ridulation in the way, they had a heaven of eternal glory as the end to which they were continually to direct their views. Verse 23. When they had ordained them elders] Elder seems to be here the name of an office. These were all young or new converts, and yet among them the apostles constitute elders. They appointed persons the most experienced, and the most advanced in the Divine life, to watch over and instruct the rest. But what is the meaning of the word χειροτονησαντες, which we translate ordained? The word ordain we use in an ecclesiastical sense, and signify by it the appoint- ment ot a person to an office in the Church, dy the imposition of the hands of those who are rulers in that Church. But yeporovia signifies the holding up or stretching out the hand, as approving of the choice of any person to a particular work: whereas χειροθεσια signifies the imposition of hands. “ Zonaras gives the proper meaning of the word in the text, in his Scholia upon the first canon of the apostles, Nov μὲν xelporovia καλειται, κ. τ. A. * Nowadays, a course of prayers and invocation on the Holy Spirit, when one is initiated into the priesthood, and receives consecra- tion, is called χείροτονια, cheirotonia, so termed be- cause the bishop extends his hand over him whom he blesses, when he is chosen into holy orders. Anciently, the choice or suffrage was called cheirotonia; for, when it was lawful for the multitude in their cities to choose their priests or bishops, they met together, and some chose one man, some another ; but, that it might appear whose suffrage won, they say the electors did use ἐκτείνειν tac χείρας, to stretch forth their hands, and by their hands so stretched forth, or up, they were numbered who chose the one, and who the other; and him who was elected by the most suffrages they placed in the high priesthood. And from hence was the name cheirotonia taken, which the fathers of the councils are found to have used, calling their suffrage cheirotonia.’ St. Paul, 2 Cor. viii. 19, intimates that St. Luke was thus appointed to travel with him χειροτονηθεις ὑπὸ τῶν ἐκκλησίων, who was chosen of the Churches. Igna- 1 relate thewr success to the Church. whence they had been 4 re- 4M, cir. 4050. commended to the grace of ra) it God for the work which they —————— fulfilled. 27 And when they were come, and had gathered the Church together, * they rehearsed all that God had done with them, and how he had f opened the door of faith unto the Gentiles. 28 And there they abode long time with the disciples. © Chap. xv. 4,12; xxi. 19—1 Cor. xvi.9; 2 Cor. ii. 12; Col. iv. 3; Rev. iii. 8. tius, in his epistle to the Philadelphians, uses the same term, πρέπον ecw ὑμιν, ὡς ἐκκλησίᾳ Θεου, χειροτονῆσαι ἐπίσκοπον, ye ought, as a Church of God, to choose your bishop.” Much more on this subject may be seen in Sir Norlon Knatchbull, who contends that cheirotonia implies simply appointment or election, but not what he calls ordination by the imposition of hands. I believe the simple truth to be this, that in ancient times the people chose by the cheirotonia (lifting up of hands) their spiritual pastor; and the rulers of the Church, whether aposiles or others, appointed that per- son to his office by the cheirothesia, or imposition of hands ; and perhaps each of these was thought to be equally necessary: the Church agreeing in the elec- tion of the person; and the rulers of the Chureh ap- pointing, by imposition of hands, the person thus elect ed. See the note on chap. vi. 6. And had prayed with fasting] This was to implore God’s special assistance ; as they well knew that, without his influence, even their appointment could avail nothing. Commended them to the Lord] To his especial care and protection. Verse 24. Passed throughout Pisidia, they came to Pamphylia.| See the note on chap. xiii. 13. Verse 25. They went down into Attalia] This was a sea-port town in Pamphylia. Thus we find the apostles travelled from Derbe to Lystra; from Lystra to Iconium; from Iconium to Antioch of Pisi- dia; from Antioch to Perga in Pamphylia; and from Perga to Attalia; and it appears that they travelled over three provinces of Asia Minor, Pamphylia, Lyca- onia, and Pisidia. See Calmet, and see the map. Verse 26. And thence sailed to Antioch] This was Antioch in Syria; and to reach which, by sea, they were obliged to coast a part of the Mediterranean Sea, steering between Cyprus and Cilicia; though they might have gone the whole journey by dand. Whence they had been recommended—for the work which they fulfilled.| The reader will recollect that it was from this Antioch they had been sent to preach the Gospel to the heathen in Asia Minor: see chap. xiii. 1, 2; and that they fulfilled that work: see in the same chapter, ver. 48; and the circumstantial account of their travels and preaching given in this chapter. Verse 27. Had gathered the Church together] The Church by which they had been sent on this very important and successful mission. 797 Paul and Barnabas continue. They rehearsed all that God had done with them) Not what they had done themselves; but what Gop made them the ins/ruments of working. And how he had opened the door of faith} How God by his providence and grace had made a way for preaching Christ crucified among the heathen; and how the heathen had received that Gospel which, through faith in Christ Jesus, was able to save their souls. Verse 28. And there they abode long time] How long the apostles tarried here we cannot tell; but we hear no more of them till the council of Jerusalem, mentioned in the following chapter, which is generally supposed to have been held in the year 51 of our Lord; and, if the transactions of this chapter took place in A. D. 46, as chronologers think, then there are five whele years of St. Paul's ministry, and that of other apostles, which St. Luke passes by in perfect silence. It is very likely that all this time Paul and Barnabas were employed in extending the work of God through the different provinces contiguous to Antioch ; for St. Paul himself tells us that he preached the Gospel so far as Illyria, Rom. xv. 19, on the side of the Adriatic Gulf: see its situation on the map. Many of the tribulations and perils through which the Apostle Paul passed are not mentioned by St. Luke, particularly those of which he himself speaks, 2 Cor. xi. 23-27. He had been five times scourged by the Jews ; thrice beaten by the Romans; thrice shipwrecked ; a whole night and day in the deep, probably saving his life upon a plank; besides frequent journeyings, and perils trom his countrymen, from the heathen, from robbers, in the city, in the wilderness, in the sea, among false brethren, &c., &e. Of none of these have we any circumstantial account. Probably most of these hap- pened in the five years which elapsed between the apostles’ return to Antioch, and the council of Jerusalem. In reading the Acts of the Apostles we may have often occasion to remark that in preaching the Gospel they carefully considered the different circumstances of the Jews and the Gentiles, and suited their address accordingly. When speaking to the former of the necessity of crediting the Gospel, because without: it they could not be saved, they took care to support all ‘heir assertions by passages drawn from the Law and the PROPHETS, as every Jew considered those books to be of Divine authority, and from their decision there was no appeal. But, in addressing the Gentiles, who had no revelation, they drew the proofs of their doc- trine from the visible creation ; and demonstrated, by plain reasoning, the absurdity of their idolatrous wor- ship, and called them off from those vanities to the worship of the diving and true God, who made and governs all things, and who gave them such proofs of his being, wisdom, and goodness, in the provision made for their comfort and support, that they had only to THE ACTS. a long tume at Antioch. reflect on the subject in order to be convinced of its truth. And while, in consequence, they saw the absurdity of their own system, they would at once discover the reasonableness of that religion which was now offered to them, in the name and on the authority of that God who had fed and preserved them all their life long, and girded them when they knew him not. The Gentiles felt the force of these reasonings, yielded to the truth, and became steady followers of Christ crucified ; while the Jews, with all their light and advantages, hardened their hearts against it, though they had no other arguments than what contradiction and blasphemy could provide! Publicans and harlots enter into the kingdom of heaven before them. Do not many, even in the present day, copy their example, revile the truth, take up with the shadow instead of the substance, and rest just as much in the letter of Chris- tianity, as ever the Jews did in the letter of the iaw 3 This is a deplorable fact which cannot be successfully controverted. 2. We have already had occasion to note five years of a chasm in the apostolic history. God himself does not choose to have all the labours and sufferings of his servants recorded. Their recompense is in hea- ven; and it is enough that God knows their work, who alone can reward it. And yet every faithful servant of God will feel that the reward is all of grace, and not of debt; for the amount of their good is just the sum of what God has condescended to do by them. How studious are men to record the small- est transactions of their lives, while much of the life and labours of Jesus Christ and his apostles are writ- ten in the sand, and no longer legible to man; or written before the throne, where they are seen only by God and his angels. In many cases, the silence of Scripture is not less instructive than its most pointed communications. 3. We cannot consider the effect produced on the minds of the people of Lystra, without being surprised that @ single miracle, wrought imstrumentally by men, should excite so much attention and reverence, and that we should be unmoved by the myriads wrought by the immediate hand of Gop. 4. How difficult it is to get men brought to worship God, though they have the highest reasons and most powerful motives for it; and yet how ready are they to offer an incense to man that is due only to God himself! We applaud the apostles for rejecting with horror the sacrifices offered to them: common sense’ must have taught them this lesson, even independently of their piety. Let us beware that we take not that praise to ourselves which belongs to our Maker. Gross’ flattery is generally rejected, because a man cannodv receive it without being rendered ridiculous; but who rejects even inordinate praise, if it be delicately and artfully prepared! CHAPTER XV. Certain teachers from Judea insist on the necessity of the converted Gentiles being circumcised, 1. and Barnabas are sent to Jerusalem to consult the apostles on this subject, 2. Paw They come to Jerusalem, and inform the apostles of the conversion of the Gentiles; and of the trouble which certain Pharisees haa 798 1 ° GHAP-5 MY: occasioned concerning circumcision, 3-5. The apostles having assembled to consider the question, Peter delivers his opinion, 6-11. Barnabas and Paul relate their success among the Gentiles, 12. James deli- vers his judgment, 13-21. The apostles and elders agree to what he proposes, and send Judas and Silas with Paul and Barnabas to the converted Gentiles, 22 ; and send an epistle containing their decree to the Churches of Antioch, Syria, and Cilicia, 23-29. Paul and his company return, and read the episile to the brethren at Antioch, which produces great joy ; and Judas and Silas preach to them, 30-32. Judas returns to Jerusalem, but Silas continues with Paul and Barnabas, teaching and preaching, 33-35. Pau. proposes to Barnabas to visit the Churches where they had preached ; and, on the latter determining to Certain Jewish teachers insist on the necessity of curcumeision, take John Mark with them, Paul refuses, 36-38. sails to Cyprus, 39. 40, 41. A.M, cir 4055. Α ND ® certain men which came An. Olymp. down from Judea taught the cir. CCVIL3. ——— brethren, and said, ὃ Except ye be circumcised ° after the manner of Moses, ve cannot be saved. A.M. cir. 4056. 2 When therefore Paul and Bar- A. D. cir. 52. ἃ < An. Olymp. Nabas had no small dissension and oir COVIL 4: disputation with them, they deter- mined that ἃ Paul and Barnabas, and certain «Gal. ii. 12. b John-vii. 22; ver. 5; Gal. v. 2; Phil. iii. 2; Col. ii. 8, 11, 16. NOTES ON CHAP. XV. Verse 1. Except ye be circumcised, &c.] The per- sons who taught this doctrine appear to have been converts to Christianity; but, supposing that the Christian religion was intended to perfect the Mosaic, and not to supersede it, they insisted on the necessity of circumcision, because, by that, a man was made debtor to the whole law, to observe all its rites and ceremonies. This question produced great disturbance in the apostolic Church; and, notwithstanding the decree mentioned in this chapter, the apostles were frequently obliged to interpose their authority in order to settle it; and we find a whole Church, that at * Galatia, drawn aside from the simplicity of the Christian faith by the subtilty of Judaizing teachers among them- selves, who insisted on the necessity of the converted Gentiles being circumcised. Ye cannot be saved.] Ye can neither enjoy God’s béessing in time, nor his glory in eternity. Such an assertion as this, from any reputable authority, must necessarily shake the confidence of young converts. Verse 2. No small dissension and disputation] Paul and Barnabas were fully satisfied that God did not design to bring the converted Gentiles under the yoke of circumcision: they knew that Jesus Christ was the end of the law for righteousness (justification) to every one that believed; and therefore they opposed the Judaizing teachers. This was one of the first eontro- versies in the Christian Church; but, though the difference of sentiment was considerable, it led to no breach of Christian charity nor fellowship among themselves. They determined that Paul, &c.] This verse is read very differently in the Codex Beze@: Tevouevne δὲ ἐκτάσεως Kat ζητήσεως οὐκ ολιγης τῷ TlavaAw καὶ τῳ Βαοναβᾳ συν αὐτοις. ελεγεν yap ὁ Παυλος μενεῖν οὗτως, καθως ἐπιςευσαν, διϊσχυριζομενος. οἱ de εληλυθοτες απὸ Ἱεοουσαλημ, παρηγγειλαν αὐτοῖς, τῷ Παυλῳ καὶ τῳ Βαρ- They disagree; and Barnabas, taking John Mark, And Paul, taking Silas, goes through Syria and Cilicia, confirming the Churches, A. M. cir. 4056. other of them, should go up to ιν 4 Jerusalem unto the apostles and Δα. Olymp. = ἢ cir. ΟΟΥ̓ΤῚ. 4. elders about this question. ιν bree πὶ 3 And ° being brought on their way by the Church, they passed through Phcenice and Samaria, ‘declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, ©Gen. xvii. 10; Lev. xii. 3. 4 Gal. ii. 1. © Rom. xv. 24; 1 Cor. xvi. 6, 11.— Chap. xiv. 27. vaBa και τισιν αλλοις, avaBaweww προς τους Ἀποςολους Kat Πρεσβυτεροὺυς εἰς Ἱερουσαλήμ, ὅπως κριθωσιν ex’ αὐτοῖς (avtwr) περι Tov ζητηματος τουτου. But when Paul and Barnabas had no small dissension and disputation with them, Paul said, with strong assurance, that they should remain so as they had believed. But those who came from Jerusalem charged Paul and Barnabas and certain others to go up to the apostles and elders to Jerusalem, that a determination might be made by them concerning this question. And certain other of them] If this be the journey to which St. Paul alludes, Gal. ii. 1-5, then he had Titus with him; and how many others went from the Church of Antioch we cannot tell. This journey was 14 years after Paul’s conversion, and was undertaken by express revelation, as he informs us, Gal. ii. 2, which revelation appears to have been given to certain persons in the Church of Antioch, as we learn from this verse, and not to Paul and Barnabas themselves. Verse 3. Being brought on their way by the Church] That is, the members of the Church provided them with all necessaries for their journey ; for it does not appear that they had any property of their own. Declaring the conversion of the Gentiles] Much stress is laid on this: it was a miracle of God's merey that the Gentiles should be received into the Church of God; and they had now the fullest proof that the thing was likely to become general, by the conversion of Cornelius, the conversion of the people of Antioch, of Cyprus, Pisidia, Pamphylia, Lycaonia, &c., &e. Verse 4. They were received of the Church] The whole body of Christian believers. The apostles} Wither the whole or part of the twelve ; though we read of none but John, Peter, and James. See Gal. ii. 9. And elders| Those who were officers in the Church, under the apostles. They declared) To this council they gave a suc 799 THE reter delwers his opinion on Aves cir. 4056. they were received of the Church, . D. cir. 52. An. Olymp. and of the apostles and elders ; ir. COVIL 4. One® and * they declared all things that God had done with them. 5 But there ἢ rose up certain of the sect of the Pharisees which believed, saying, * That it was needful to circumcise them, and to command them to keep the law of Moses. 6 And the apostles and elders came together for to consider of this matter. 7 4 And when there had been muchdisputing, Peter rose up, and said unto them, * Men and brethren, ye know how that a good while ago, & Ver. 12; chap. xiv. 27; xxi. 19.— Or, rose up, said they, certain.— Ver. 1_— Chap. x. 20; xi. 12.—!1 Chron. xxviii. ACTS. the subject of curcumcision A.M. cir. 4056. that Aye po tir 82. An. Olymp. εἶτ. CCVII. 4. God made choice among us, the Gentiles by my mouth should hear the word of the Gospel, and believe. 8 And God, ! which knoweth the hearts, bare them witness, ™ giving them the Holy Ghost, even as he did unto us; 9 "And put no difference between us and them, ° purifying their hearts by faith. 10 Now therefore why tempt ye God, ” to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear ? 9; chap. i. 24———™ Chap. x. 44. 15, 28, 43; 1 Cor.i.2; 1 Pet. i. 22. . Rom. x, 11.—° Chap. x. P Matt. xxiii.4; Gal. v. 1. cinet account of the great work which God had wrought by them among the Gentiles. This was St. Paul’s third journey to Jerusalem after his conversion. See an account of his first journey, chap. ix. 26, and of his second in chap. xi. 30. Verse 5. But there rose up certain of the sect of the Pharisees| ‘This verse appears to be part of the decla- ration made by Paul and Barnabas to this council : for, having stated how God blessed their ministry among the Gentiles, they proceed to declare how all the good work was likely to be destroyed by certain Pharisees, who, having received the Christian faith, came down to Antioch, and began to teach the neces- sity of circumcision, &c., and thus filled the minds of the young converted Gentiles with doubtful disputations. See the margin. Verse 6. The apostles and elders came together] This was the first council ever held in the Christian Church ; and we find that it was composed of the apos- tles and elders simply. Verse 7. When there had been much disputing] By those of the sect of the believing Pharisees ; for they strongly contended for circumcision ; and at the head of these, tradition tells us, was Cerinthus, a name famous in the primitive Church, as one who laboured to unite the law and the Gospel, and to make the sal- vation promised by the latter dependent on the per- formance of the rites and ceremonies prescribed by the former. Though the apostles and elders were under the inspiration of the Almighty, and could by this in- spiration have immediately determined the question, yet it was highly necessary that the objecting party should be permitted to come forward and allege their reasons for the doctrines they preached ; and that these reasons should be fairly met by argument, and the thing proved to be useless in itself, inexpedient in the present case, and unsupported by any express authority from God, and serving no purpose to the Gentiles, who in their uncircumcised state, by believing in Christ Jesus, had been made partakers of the Holy Ghost. Peter rose up, and said] This was after the matters in dispute had been fully debated; and now the apos- tles, like judges, after hearing counsel on both sides, proceed to give judgment on the case. 800 A good while ago] Αφ᾽ ἡμερων ἀρχαίων, From the days of old: a phrase which simply signifies some years ago; and, if he here refers to the conversion of Cornelius, (see chap. x.,) he must mean about ten years before this time ; but it is more likely that he refers to that time when Christ gave him the keys of the kingdom of heaven, that he might open the door of faith to the Gentiles. . God made choice among us] That is, he chose me to be the first apostle of the Gentiles. Verse 8. And God which knoweth the hearts| O καρδιογνωςης coc. We had this epithet of the Divine Being once before; see chap. i. 24, and the note there : it occurs no where else in the New Testament. Bare them witness] Considered them as proper or fit to receive the Gospel of Christ. It is properly remarked by learned men, that μαρτυρεῖν τίνι, to bear witness to any person, signifies to approve, to testify in behalf of. Here it signifies that, as God evidently sent the Gospel to the Gentiles, and, by the preaching of it, conveyed the Holy Spirit to them who believed, and as he can make no improper judgment of any who knows all hearts and their secrets, therefore what he had done was right: he saw that it was time for them to receive the Gospel ; and he saw that they might be safely trusted with this heavenly deposit; and the experience of eighteen hundred years has justified the conduct of God. Verse 9. Put no difference between us and them] Giving them the Holy Spirit, though wneircumcised, just as he had given it to us who were circumcised : an evident proof that, in the judgment of God, circum- cision was no preparation to receive the Gospel of Christ. And as the purification of the heart by the Holy Spirit was the grand object of the religion of God, and that alone by which the soul could be pre- pared for a blessed immortality, and the Gentiles had received that without circumcision, consequently, the shadow could not be considered of any worth, now the substance was communicated. Verse 10. Now therefore why tempt ye God] As God, by giving the Holy Spirit to the Gentiles, evi- dently shows he does not design them to be circum- cised, in order to become debtors to the law, to fulfil all 1 Barnabas and Paul relate their A M. cir. 4056. 1] But ‘we believe that through A. D. cir. 52. An, Olymp. the grace of the Lord Jesus ~*~ Christ we shall be saved, even as they 12 Ἵ Then all the multitude kept silence, and gave audience to Barnabas and Paul, de- Rom. iii. 24; Eph. ii. 8; Tit. ii. 11; iii. 4, 5. its precepts, &c., why will ye provoke him to displea- sure by doing what he evidently designs shall not be done? A yoke—which neither our fathers nor*we were able to bear 3] This does not refer to the moral law— that was of eternal obligation—but to the ritual law, which, through the multitude of its sacrifices, ordinan- ces, &c., was exceedingly burthensome to the Jewish people. And had not God, by an especial providence, rendered both their fields and their flocks very fruitful, they could not possibly have borne so painful a ritual. There is a curious story in Midrash Shochar, tof in Yalkut Simeoni, part i. fol. 229, where Korah is represented as showing the oppressive nature of the law, and avarice of its priests, in justification of his rebellion. ‘ There was,” said he, “a widow in our neighbourhood who had two orphan children: she had one field; and. when she began to plough it, one came and said, Thou shalt not plough with an ox and an ass together. When she went to sow it, he said, Thow shalt not sow thy field with divers seeds. When she began to reap, and to gather the sheaves together, he said, Leave a handful and the corners of the field for the poor. When she prepared to thresh it, he said, Give me the wave-offering, and the first and second tithes. She did as she was commanded, and then went and sold her field, and bought two ewes, that she might clothe herself and family with the wool, and get profit by the lambs. When they brought forth their Jambs, Aaron came and said, Give me the firstlings, for the holy blessed God hath said, All the first born, whatsoever openeth the womb, shall be thine. She yielded to his demands, and gave him two lambs. When shearing time came, he said, Give me the first fruits of the wool. When the widow had done this, she said, I cannot stand before this man; I will kill my sheep and eat them. When she had killed the sheep, Aaron came and said, Give me the shoulder, and the jaws, and the ventricle. The widow said, Though I have killed my sheep, I am not delivered from this man; I therefore consecrate the whole to God. Then Aaron said, Aut belongs to me, for the holy blessed God hath said, Every thing that is con- secrated in Israel shall be his, i. e. the priest’s. He therefore took the whole carcasses, and marched off, leaving the widow and her orphan daughters over- whelmed with affliction.” This is a terrible picture of the requisitions of the Mosaic ritual ; and, though exaggerated, it contains so many true features that it may well be said, This is a yoke which neither we nor our fathers were able to bear. See Schoettgen. In the same vexatious way may the tithes of the national Church in this country be exacted, and in this very Vor. I (7261) ) CHAP. XV. success among the Gentiles claring what miracles and won- org a ders God had * wrought among ἜΣ ΘΙ a the Gentiles by them. — 13 9 And after they had held their peace, ‘James answered, saying, Men and brethren, hearken unto me: τ Chap. xiv. 27.——* Chap. xii. 17. way is the exaction frequently exercised. time that these abuses should be corrected. Verse 11. Through the grace of the Lord Jesus Christ we shall be saved] This seems to be an answer to an objection, “ Has not God designed to save us, the Jews, by an observance of the law; and them, the Gentiles, by the faith of the Gospel?” No: for we Jews can be saved no other way than through the grace of the Lord Jesus Christ; and this is the way in which the Gentiles in question have been saved. There is but one way of salvation for Jews and Gen- tiles, the grace, mercy, or favour coming by and through the Lord Jesus, the Christ ; this is now fully opened to the Gentiles; and we believe we shall be saved in the same way. Verse 12. All the multitude kept silence] The strong facts stated by St. Peter could not be contro- verted. His speech may be thus analyzed: 1. Cir- cumcision is a sign of the purification of the heart. 2. That purification can only be effected by the Holy Ghost. 3. This Holy Spirit was hitherto supposed to be the portion of those only who had received cir- cumeision. 4. But the Gentiles, who were never circumcised, nor kept any part of the law of Moses. have had their hearts purified by faith in Christ Jesus. 5. As God, therefore, has given them the thing sig- nified, he evidently does not intend that the sign should be administered. 6. Should we impose this burthensome rite, we should most evidently be pro- voking God, who plainly shows us that he intends no more to save in this way. 7. Therefore it is evi- dent that both Jews and Gentiles are to be saved through the grace of the Lord Jesus Christ. Gave audience to Barnabas and Paul] These apos- tles came forward next, to corroborate what Peter had said, by showing the miracles and wonders which God had by them wrought among the Gentiles. Peter stated facts: Paul and Barnabas confirmed the state- ment. Verse 13. James answered] He was evidently pre- sident of the council, and is generally called bishop of Jerusalem. The rest either argued on the subject, or gave their opinion; James alone pronounced the definitive sentence. Had Peter been prince and head of the apostles, and of the Church, he would have ap- peared here in the character of judge, not of mere counsellor or disputant. ‘The popish writers say that τς James presided because the council was held in his own church.” These men forget that theré was not then what they term a Church on the face of the earth. The Church, or assembly of believers, then met in private houses ; for there was no building for the exclusive purpose of Christian worship then, nor 801 I is high St. James delivers his judgment A.M. cir. 4056. A. D. cir. 52. An. Olymp. οἷν. CCVIL 4. 14 τ Simeon hath declared how God at the first did {1510 the Gentiles, to take out of them a people for his name. 15 And to this agree the words of the pro- phets; as it is written, 16 After this I will return, and will build again the tabernacle of David, which is fallen down ; THE ACTS. concerning the disputed point. and I will build again the ruins ὡς ΔΙ cir. 4056. § ὶ . D. cir. 52. thereof, and I will set it up: An. Olymp. 17 That the residue of men Beal ΘΟ ΥΤΕΤΑῚΣ might seek after the Lord, and ali the Gentiles, upon whom my name is called, saith the Lord, who doeth all these ‘things. 18 Known unto God are all his works from ihe beginning of the world. t Verse 7. ull Jong after. ‘These writers also forget that the pope pretends to be the head of the catholic or univer- sal Church; and, consequently, no man can preside where he is present, but himself. Peter did not pre- side here ; and this was the first ecclesiastical coun- 2il, and now, if ever, he should have assumed his cha- racter of prince and chief; but he did not; nor did any of the other apostles invite him to it, which they would have done had they thought that Jesus Christ constituted him head of the Church. From this very circumstance there is the most demonstrative evidence that Peter was no pope, and that the right of his pre- tended successor is a nonentity. Verse 14. Simeon hath declared] It is remarkable that James does not give him even the ditle which he reecived from our Lord at the time in which he is supposed to have been made head of the Church, and vicar of Christ upon earth; so that, it is evident, James did not understand our Lord as giving Peter any such pre-eminence; and, therefore, he does not even call him Peter, but simply Stmeon. It is truly surprising that such a vast number of important pre- tensions should rest on such slight foundations! If tradition, no matter how interrupted or precarious, did not lend its support, feeble as that necessarily must be, the cause tried by plain Scripture would fall to the ground. To take out of them a people for his name.] To form among the Gentiles, as he had among the Jews, a people called by his name and devoted to his honour. Verse 15. And to this agree the words of the prophets| Peter had asserted the fact of the conver- sion of the Gentiles; and James shows that that fact was the fulfilment of declarations made by the prophets. Verse 16. Afler this I will return, and will build again, §c.| These two verses, 16th and 17th, are quoted from Amos ix. 11, 12, nearly as they now stand in the best editions of the Septuagint, and evi- dently taken from that version, which differs conside- rably from the Hebrew text. As St. James quoted them as a prophecy of the calling of the Gentiles into the Church of God, it is evident the Jews must have understood them in that sense, otherwise they would have immediately disputed his application of them to the subject in question, and have rejected his conclu- sion by denying the premises. But that the words were thus understood by the ancient Jews, we have their own testimony. In Sanhedr. fol. 69, we have these rermarkable words: “Rabbi Nachman said to Rabbi Isaac, ‘Whence art thou taught when Bar Naphli will come Y He saith unto him, ‘ Who is this 802 « Amos ix. 11, 12. Bar Napili? The other replied, ‘ He is the Messi- ah.’ ‘Dost thou then call the Messiah Bar Naphli ? ‘Yes,’ said he, ‘for it is written, In that day I will build again the tabernacle of David, noDI7 πλ- NOPHELETH, which is falling down.’” 'This is evidently a quotation from Amos ix. 11, and a proof that the Jews understood it to be a prophecy concerning the Messiah. See Lightfoot. Verse 17. That the residue of men might seek] Instead of this, the Hebrew has, That they may pos- sess the remnant of Edom. Now it is evident that, in the copy from which the Seventy translated, they found wo yidreshu, they might seek, instead of wr yireshu, they may possess, where the whole dif- ference between the two words is the change of the ° yod for a Ἢ daleth, which might be easily done ~ and they found D718 adam, man, or men, instead of DTN Edom, the Idumeans, which differs from the other only by the insertion of 1 σαῖς between the two last letters. None of the MSS. collated by Kennicott and De Rossi confirm these readings, in which the Septw- agint, Arabic, and St. James agree. It shows, how- ever, that even in Jerusalem, and in the early part of the apostolic age, the Septuagint version was quoted in preference to the Hebrew text; or, what is tanta- mount, was quoted in cases where we would have thought the Hebrew text should have been preferred, because better understood. But God was evidently preparing the way of the Gospel by bringing this venerable version into general credit and use ; which was to be the means of conveying the truths of Chris- tianity to the whole Gentile world. How precious should this august and most important version be to every Christian, and especially to every Christian minister! A version, without which no man ever did or ever can critically understand the New Testament. And I may add that, without the assistance afforded by this version, there never could have been a correct translation of the Hebrew text, since that language ceased to be vernacular, into any language. Without it, even St. Jerome could have done little in translating the Old Testament into Latin; and how much all the modern versions owe to St. Jerome’s Vulgate, which owes so much to the Septuagint, most Biblical scho- lars know. Verse 18. Known unto God are all his works from the beginning] As if he had said, This is not a new counsel of God: he had purposed, from the time he ealled the Israelites, to make the Gentiles partakers of the same grace and mercy; and ultimately to de- stroy those rites and ceremonies which separated them (Mole) The Gentiles are required A.M. cir. 4056. 19 Wherefore ’ my sentence A. De cir. 52. An. Olymp. is, that we trouble not them, COV ΟΣ ὁ. : ~which from among the Gentiles “are turned to God: 20 But that we write unto them, that they abstain * from pollutions of idols, and ¥ from fornication, and from things strangled, * and from blood. 21 For Moses of old time hath in every city CHAP. XV. to abstain from rdolatry. A.M, cir. 4056. A. D. cir. 52. An. Olymp. οἷν, CCVIL. 4. them that preach him, * being read in the synagogues every Sabbath day ea 22 Ἵ Then pleased it the apostles, and elders, with the whole Church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas, surnamed ” Bar- sabas, and Silas, chief men among the bre- thren : Y See ver. 28. 1 Thess. i. 9. * Gen. xxxv. 2; Exod. xx. 3, 23; Ezek. xx. 30; 1 Cor. viii. 1; Rev. ii. 14, 20; x. 20, 28. fromm each other. He therefore has sent the Gospel of his Son, proclaiming equally peace to him that is afar off, the Gentiles, and to him that is nigh, the Jews. The whole of this verse is very dubious: the prin- cipal part of it is omitted by the most ancient MSS.., and Griesbach has left γνωςα av αἰωνος doubtful, and has thrown ect τῷ Oew πάντα τὰ epya αὑτου out of the text. Of the former clause, Professor White, in his Crisews, says, “forsitan delenda,”’ “ probably these words should be blotted out.” And of the latter clause he says, “certissime delenda,” “most assuredly these should be blotted out.” Supposing the whole to be genuine, critics have laboured to find out the sense. Some very learned men, and particularly Schleusner, contend that the word yvoca, from γινώσκειν, to know, should be understood here in the same sense in which ΣῪ yada is in many parts of the Old Testament, which not only signifies fo know, but to approve, love, &c. They therefore would translate the passage thus : 41] the works of God are ever dear unto him. And, if so, consequently we might naturally expect him to be merciful to the Gendiles, as well as to the Jews; and the evidence now afforded of the conversion of the Gentiles is an additional proof that all God’s works are equally dear to him. Verse 19. Wherefore my sentence is| Ato ἐγὼ κρίνω, Wherefore I judge. There is an authority here that does not appear in the speech of St. Peter; and this authority was felt and bowed to by all the council; and the decree proposed by St. James adopted. Verse 20. But that we write unto them] Four things are prohibited in this decree: 1. Pollutions of idols ; 2. fornication ; 3. things strangled; 4. blood. By the first, poLLUTIONS of 1DoLs, or, as it is in ver. | 29, meats offered to idols, not only all idolatry was forbidden, but eating things offered in sacrifice to idols, knowing that they were thus offered, and joining with idolaters in their sacred feasts, which were always an incentive either to idolatry itself, or to the impure acts generally attendant on such festivals. By the second, rornicaTion, all uncleanness of every kind was prohibited ; for πορνεία not only means for- nication, but adullery, incestuous mixlures, and espe- cially the prostitution which was so common at the idol temples, viz. in Cyprus, at the worship of Venus ; and the shocking disorders exhibited in the Bacchana- lia, Lupercalia, and several others. By the ¢hird, ΤΗ͂ΝΟΝ sTRANGLED, we are to under- stand the flesh of those animals which were strangled 1 ΥἹ Cor. vi. 9, 18; Gal. v.19; Eph. v.3; Col. iii. 5; 1 Thess. iv. 3; 1 Pet. iv. 3. «Gen. ix. 4; Lev. iii. 17; Deut. xii. 16, 23.— Chap. xiii. 15, 27.—— Chap. i. 23. for the purpose of keeping the blood in the body, as such animals were esteemed a greater delicacy. By the fourth, BLoop, we are to understand, not only the thing itself, for the reasons which I have assigned in the note on Gen. ix. 4, and for others detailed at the end of this chapter; but also all eru- elly, manslaughter, murder, &c., as some of the ancient fathers have understood it. Instead of tov αἱματος, blood, some have conjectured that we should read yorpecac, swine’s flesh; for they cannot see, first, that there can be any arm in eating of blood ; and, secondly, that, as the other ‘Aree things neither have nor can have any moral evil in them, it would seem strange that they should be coupled with a thing which, on all hands, is confessed to have much moral turpitude. Answers to such trifling objections will be found at the end of the chapter. It is only necessary to add that this yorpeac, which is the eritical emendation of Dr. Bentley, is not supported by one MS. or version in existence. At the close of this verse, the Coder Beza, and several others, add a fifth thing, And not to do to others what they would not have done to themselves. Though this is a very ancient reading, it does not appear to be genuine. Verse 21. Moses of old time hath m every city] The sense of this verse seems to be this: As it was necessary to write to the Gentiles what was strictly necessary to be observed by them, relative to these points, it was not so to the converted Jews ; for they had Moses, that is, the law, preached to them, κατὰ πολιν, in the city, that is, Antioch; and, by the read- ing of the law in the synagogues every Sabbath day, they were kept in remembrance of those institutions which the Gentiles, who had not the law, could not know. Therefore, James thought that a letter to the converted Gentiles would be sufficient, as the con- verted Jews had already ample instruction on these points. Verse 22. Then pleased it the apostles and elders, with the whole Church| James determined what ought to be done; and the whole assembly resolved how that should be done. Chosen men of their own company| Paul and Bar- nabas were to return: they could have witnessed to the Church at Antioch what was done at the council at Jerusalem; but as it was possible that their testi- mony might be suspected, from the part they had already taken in this question at Antioch, it was 803 The apostolical decree 15 A. M. cir. 4056. : Tae (99 And they wrote letters by An. Olymp. them after this manner: The cir. CCVIL. 4 ᾽ apostles, and elders, ἀπά _bre- thren, send greeting unto the brethren which are of the Gentiles in Antioch, and Syria, and Cilicia : 24 Forasmuch as we have heard, that ° cer- tain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, ane keep the law: to whom we gave no such commandment : 25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 4 Men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Silas, THE ACTS. sent unto the Gentiles. who shall also tell you the same ὡδί οἶς 406 things by “ mouth. An. Olymp. 28 For it seemed good to the EE bla Holy Ghost, and to us, to lay upon you ne greater burden than these necessary things ; 29 That ye abstain from meats offered to idols, and 5 from blood, and from things stran- gled, and from fornication : from which if ye keep yourselves, ye shall do well. Fare ye well. 30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle : 31 Which when they had read, they rejoiced for the ὃ consolation. 32 And Judas and Silas, being prophets also themselves, ‘ exhorted the brethren with many words, and confirmed them. ¢Ver.1; Gal. ii. 4; v. 12; Tit. i. 10, 11——‘Chap. xiii. 50; xiv. 19; 1 Cor. xv. 30; 2 Cor. xi. 23, 26. © Gr. word. f Verse 20; chapter xxi. 25; Rev. ii. 14, 20. Lev. xvii. 14. Or, exhortation ——+ Chap. xiv. 22; xviii, 23. 225 necessary that a deputation from the council should accompany them. Accordingly, Judas and Silas are sent to corroborate by their oral testimony what was contained in the letters sent from the council. Verse 23. Send greeting unto the brethren—of the Gentiles] There was no occasion to send such a letter to the brethren which were of the Jews, because that law which had been so long read in their syna- gogues taught them all those things; and therefore the epistle is sent exclusively to the Gentiles. The word greeting is in the original χαίρειν, to be well, to be safe; a very usual form in Greek epistles, the word εὐχομαι being understood, J wish thee to be well. Verse 24. Certain which went out from us] So the persons who produced these doubtful disputations at Antioch, &c., had gone out from the apostles at Je- rusalem, and were of that Church: persons zealous for the law, and yet, strange to tell, so conscientiously attached to the Gospel that they risked their personal safety by professing it. To whom we gave no such commandment] As, therefore, they went out from that Church, they should have taught nothing which was not owned and taught by it; much less should they have taught in opposition to it. Verse 26. Men that have hazarded their lives] This was a high character of Paul and Barnabas: they had already suffered much in the cause of Christ, and exposed their lives to the most imminent danger, and were intent on the same work, notwithstanding the increasing dangers in the way. Verse 27. Judas and Silas—shall—tell you the same things] These were proofs that the testimony of Paul and Barnabas was true; and that the letter was not forged, as they could witness the same things which the letter contained. Verse 28. For it seemed good to the Holy Ghost, and to us| ‘Lhe whole council had met under his direction; had consulted under his influence ; and 804 gave forth their decree from his especial inspi- ration. Necessary things] They were necessary, howsoever burthensome they might appear; and necessary, not only for the time, place, or occasion; but for all times, all places, and all occasions. See this proved in the observations at the end of this chapter. Verse 29. Ye shall do well.| But, if they did not keep themselves from these things, they would do ill ; that is, they would sim against God, whose Spirit had commanded them to keep from these things. And who can do any of these forbidden things, and keep either a guiltless or a tender conscience ? Fare—well.| An old English form of expressing good wishes and good will. It is compounded of ranan, to go, and pel, much, well, very much. Go well, go prosperously !—tantamount with good speed! may you succeed well! may God direct you! Like to that other form of sound words, God be with you! cor- rupted now into good by to ye! And of the same meaning with adiew! ἃ Dieu, to God; that is, I com- mend you to God. All these terms savour not only of good will, or benevolence, but also of piety. Our pious ancestors believed that nothing was_ safe, nothing protected, nothing prosperous, over which the shield of God was not extended ; and, therefore, in their familiar good wishes, they gave each other to God. The Greek word ephwo6e, errhosthé, here used, from ῥωννυμι, to strengthen, mate strong, has nearly the same signification : be stroug, courageous, active, be in health, and be prosperous! What a pity that such benevolent and pious wishes should degenerate into cool formalities, or unmeaning compliments ! Verse 31. They rejoiced for the consolation.] Τὶ Was not a matter of small moment to have a question on which such stress was laid decided by an apostolic council, over which the Spirit of God presided. Verse 32. Judas and Silas, being prophets] That is, being teachers in the Church. This signification 1 Paul and Barnabas disagree A.M, cir. 4056. 88. And after they had tarried . D. cir. 52. An. Olymp. there a space, they were let cir. CCVIL. 4. 3 eee, - go in peace from the brethren unto the apostles. 34 Notwithstanding it pleased Silas to abide there still. 35 'Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. A. M. cir. 4057. 36 9] And some days after, Paul A. D. cir. 53. . An. Olymp. Said unto Barnabas, Let us go εἶτ. CCVIIL. 1. again and visit our brethren ™ in ¥) Cor. xvi. 11; Heb. xi. 31. 1 Chap. xiii. 1——™ Chap. xiii. 4, 13, 14, 51; xiv. I, 6, 24, 25. of the word prophet we have often already seen. See the notes on chap. xi. 27, and xiii. 1. Exhorted the brethren] To abide steadily attached to God, and to each other, in peace, love, and unity. And confirmed them.] In the blessed truths they had already received. Verse 33. They were let go] That is, both had liberty to depart; but Silas chose to stay a little longer with the brethren. Verse 34. Notwithstanding it pleased Silas, &c.] This whole verse is wanting in ABEG, a great num- ber besides, with the Syriac, Arabic, Coptic, Slavonic, Vulgate, and some of the fathers. It does not appear to have been originally in the text. Verse 36. Let us go—and visit our brethren in every city] This heavenly man projected a journey to Cyprus, Pamphylia, Pisidia, Lycaonia, Salamis, Paphos, Perga, Iconum, Lystra, Derbe, Antioch in Pisidia, and elsewhere ; for in all these places he had preached and founded Churches in the preceding year. He saw it was necessary to water the seed he had planted ; for these were young converts, surrounded with impiety, opposition, and superstition, and had few advantages among themselves. Verse 37. Barnabas determined to take with them John| John Mark was his sister’s son; and natural affection might have led him to the partiality here mentioned. Verse 38. But Paul thought not good to take him with them] On this subject, see the note on chap. xii. 13. Verse 39. The contention was so sharp between them] For all this sentence, there is only in the Greek text ἐγένετο οὖν παροξυσμος ; there was therefore a paroxysm, an incitement, a stirring up, from παροξυνω, compounded of παρα, intensive, and ofvve, to whet, or sharpen: there was a sharp contention. But does this imply anger or ill-will on either side? Certainly not. Here, these two apostles differed, and were strenuous, each in support of the part he had adopted. as an ancient Greek commentator has it, “ being influ- enced only with the love of righteousness ; Barnabas being actuated by love to his relative.” John Mark had been tried in trying circumstances, and ne failed ; Paul, therefore, would not trust him again. The affec- tion of Barnabas led him to hope the best, and was 1 CHAP. XV. “ Paul,” about John Mark. A. M. cir. 4057 A. D. cir. 53. An. Olymp. cir. ΟΟΥ̓ΤΙΙ. 1. every city where we have preach- ed the word of the Lord, and see how they do, 37 And Barnabas determined to take with them " John, whose surname was Mark. 38 But Paul thought not good to take him with them, °who departed from them from Pamphylia, and went not with them to the work. 39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus ; = Chap. xii. 12,25; xiii. 5; Col. iv. 10 ; 2 Tim. iv.11; Phil. 24. © Chap. xiii. 13. therefore desirous to give him another trial. Barnabas would not give up: Paul would not agree. They therefore agreed to depart from each other, and take different parts of the work : each had an attendant and companion at hand; so Barnabus took John Mark, and sailed to Cyprus: Paul took Silas, and went into Syria. John Mark proved faithful to his uncle Bar- nabas ; and Silas proved faithful to his master Paul. To all human appearance it was best that they sepa- rated; as the Churches were more speedily visited, and the work of God more widely and more rapidly spread. And why is it that most men attach blame to this difference between Paul and Barnabas? And why is it that this is brought in as a proof of the sin ful imperfection of these holy apostles? Because those who thus treat the subject can never differ with another without feeling wrong tempers; and then, as destitute of good breeding as they are of humility, they attribute to others the angry, proud, and wrathful dis- positions which they feel in themselves ; and, because they cannot be angry and sin not, they suppose that even apostles themselves cannot. Thus, in fact, we are always bringing our own moral or immoral qualifi- cations to be a standard, by which we are to judge of {πὸ characters and moral feelings of men who were actuated by zeal for God’s glory, brotherly kindness, and charity. Should any man say there was sin in this contention between Paul and Barnabas, I answer, there is no evidence of this in the text. Should he say, the word rapofvcuoc, paroxysm, denotes this, I answer, it does not. And the verb παροξυνομαι is often used in a good sense. So Isocrates ad Demosth. cap. | Xx. μαλιςα δ᾽ av παροξυνθειὴς ορεχϑηναι τῶν καλων ᾿εργων" “Βαυΐ thou wilt be the more stirred up to the love of good works.” And such persons forget that this is the very form used by the apostle himself, Heb. X. 24: καὶ κατανοωμεν αλληλους εἰς παροξυσμον aya- πης Kat καλὼν ἐργων" which, these objectors would be highly displeased with me, were I to translate, Let us consider one another to an angry contention of love and good works. From these examples, it appears | that the word is used to signify incttement of any kind; , and, if taken in a medical sense, to express the burn- | ing fit of an ague: it is also taken to express a strong excitement to the love of God and man, and to the | fruits by which such love can be best proved; and, in 805 Paul travels through Syria and sae a Ager: 40 And Paul chose Silas, and de- An. Olymp. parted, ?being recommended by ir, CCVII. 1. cir, COVII!. 1. the brethren unto the grace of God. THE ACTS. Cilicia, confirming the Churches 41 And he went through Syria 4, δ and Cilicia, the 4 confirming An. Olymp. Churches. cir. CCVIII. 1. PChap. xiv. 26. 4 Chap. xvi. 5. the case before us, there was certainly nothing con- trary to this pure principle in either of those heavenly men. See also Kypke on Heb. x. 24. Verse 40. Being recommended—unto the grace of God.|} Much stress has been laid upon this, to show that Barnabas was in the wrong, and Paul in the right, because ‘the brethren recommended Paul and Silas to the grace of God; but they did not recommend Barnabas and John Mark: this proves that the Church condemned the conduct of Barnabas, but approved that of Paul.” Now, there is no proof that the Church did not recommend Barnabas to the grace of God, as well as Paul; but, as St. Luke had for the present dropped the story of Barnabas, and was now going on with that of Paul and Silas, he begins it at this point, viz. his being recommended by the brethren to the grace of God ; and then goes on to tell of his progress in Syria, Derbe, Lystra, &c., ἅς. See the next chapter. And with this verse should the following chapter be- gin; and this is the division followed by the most cor- rect copies of the Greek text. Verse 41. Confirming the Churches.| This was the object of his journey : they were young converts, and had need of establishment ; and there is no doubt that, by showing them the decision made at the late council of Jerusalem, their faith was greatly strength- ened, their hope confirmed, and their love increased. It was this consideration, no doubt, that led some an- cient MSS. and some versions to add here, They de- livered them the decrees of the apostles and elders to keep ; which clause certainly was not an original part of the text, but seems to have been borrowed from the fourth verse of the following chapter. Some have thought that the fourth and fifth verses of the next chapter really belong to this place; or that the first, second, and third verses of it should be read in a pa- renthesis ; but of this there does not appear to be any yarticular necessity. ; On the precept concerning blood, I have referred, not only to my note on Gen. ix. 4, but also to addi- tional observations at the end of this chapter: for these observations I am indebted to an excellent work of Dr. Delaney, entitled, Revelation exammed with Can- dour; a work of uncommon merit, and too little known. Tt is in three small volumes octavo, and comprises a number of dissertations on the most important facts and histories in the sacred writings; and especially those which have been cavilled at by deists and free- thinkers of every description. In every case he is master of his subject; and, in every instance, his pretended Anakim opponents are grasshoppers in his hands. “As to the precept before us, of not eating the dlood with the flesh of the creatures, it is evident that, be- sides the reason expressly assigned by God himself for this prohibition, there are also several others (very wise and very important) why it should be made. 806 1. “In the first place, then, let me ask any man, that is capable of rational reflection, Whether he ima- gines it would be hard or unreasonable in almighty God, when he granted man a right to take away the lives of other creatures for food, to make such a reserve in that grant as might be a perpetual monition to man- kind that God was the author and giver of life? It is certain, such a monition could have no ill effect, and might, at the same time, be of infinite advantage, in keeping up a constant sense of dependence upon God, and gratitude to him, in the minds of his creatures.— And what could answer these ends better than reserv- ing the blood for sacred use, and assigning that very reason, because it was the life, as a natural and neces- sary monition to mankind that God was the author and giver of life 1 2. “When God gave man the fruits of the earth for food, yet he gave them with an exception to the fruit of the tree of knowledge; and in the same ana- logy, when he gives him the flesh of the creatures for food, he gives it with an exception to the blood. Un- limited grants would but inflame our vanity, and blot out that sense of dependence upon the Divine Being which is equally necessary to our humility and our happiness. 3. “Again: If God foresaw that an unlimited grant would be the cause of much unnecessary cruelty to the creatures, that surely was a sufficient reason with in- finite goodness why a limitation should be made.— Now, if we find such cruelties wantonly exercised, where such limitations are not known, or not regarded, then surely we must conclude that the limitation was merciful, and wise, and well appointed. Plutarch tells us that it was customary in his time to run red hot spits through the bodies of live swine, and to stamp upon the udders of sows ready to farrow, to make their flesh more delicious. And, I believe, Christians have heard of whipping pigs, and torturing other creatures to death, for the same reasons. Could these cruelties be committed, if such men thought themselves bound in conscience to abstain from all unnecessary cruelty to the creatures, and to blood them to death, with all the despatch they could, before they touched them for food 1 4. “But this is not all: cruelties are congenial ; and rise, by an easy gradation, from being practised upon brutes, to be exerted even against men. Thus it is notorious that the Scythzans, from drinking the blood of their cattle, proceeded to drink the blood of their enemies, (as Herodotus assures us they did ;) and the same practice existed among the ancient Scan- dinavians ; they drank the δίοοά of their enemies out of their skulls: this was a double barbarity. And certainly the most natural means of guarding mankind against such cruelties, was to guard them against the least approaches to it, by obliging them to abstain re- ligiously from blood, and all unnecessary cruelty to the brute creation. And, if evil foreseen to the brute ere- 1 Dissertation concermng the ation from eating their blood was a wise reason why such food should be prohibited to men, evil foreseen to man himself, from such an allowance, will, I believe, be owned a very good additional reason for such a pro- hibition ; and will any man say that the Scythian cru- elty now mentioned is no evil. 5. “Again: All animals that feed upon blood are observed to be much more furious than others. Will any man say that much of their fury is not owing to their food? Have not creatures of the same kind been found to differ greatly in their tempers, from the difference of their diet? I believe it will be allowed that blood is a very hot, inflaming food. Even flesh is an inflaming, fastidious diet, inspiring pride and in- solence ; and, therefore, with infinite wisdom was mur- der so solemnly and immediately prohibited by God, upon the permission of animal food to mankind. 6. “ Bull’s blood was a common poison with the an- cients : can we imagine there was any peculiar malig- nity in the blood of that creature, above any other !— Or may we not rather imagine that the malignity is now only abated by the mixtures commonly conveyed into the stomach with it? It is doubtless matter of snuch consolation to be assured that the poison of our fuxury is well qualified. 7. “We of these nations, who are wont to feed largely upon flesh, are observed to be remarkably sub- ject to evil, scorbutic thabits; and, if physicians are right in ascribing these evils to our food, I believe it can searcely be denied that the grosser, less digested tuices of that food contribute much more towards them vhan those juices which are purer, and more digested ; and therefore blood, as the grossest of all animal juices, must of necessity do most mischief. And, as grosser, less digested juices are less salutary, they must for that very reason be less elegant, and less pleasing to an untainted palate ; and, whereas it is found by ex- perience that bathing and cleanliness are a great re- lief from scorbutic infections, there is no doubt that this was the very reason why God prescribed washing the clothes, and bathing in water, as the constant pe- nalties of eating flesh with the blood in it. 8. “ And as all flesh which hath the blood drained from it, is more salutary, and will keep better, and will consequently be more useful, it is evident that the ends of life and health will be better answered by drain- ing away the blood, with all the care we can, from all the flesh we eat; but then it must be owned that the purposes of luxury, as well as cruelty, will be far bet- ter served by the contrary practice. 9. * And forasmuch as the τὸ πνίκτὸν κρεας (suf- focated or strangled flesh) was in high esteem in point of deliciousness with all the ancients, and is so stili with the present patrons of luxury, it is evident that the apostles, in enjoining abstinence from dlood and things strangled, did so far prohibit luxury and intem- perance, as well as cruelty. 10. “ Besides this, where the ends of luxury can- not be served by blooding, the temptations to cruelty are cut off; and in this is manifested the wisdom of God, in prescribing such a death to the creatures as would most effectually prevent all temptations to cruelty. And God’s intention in this matter, once known, is an effectual prohibition of all unnecessary cruelty in kill- 1 CHAP. XV. unlawfulness of eating blood ing the creatures, to all that fear him; though neither this, nor any thing else, can absolutely correct the evil dispositions of men, or put cruelty out of their power. 11. “ Farther yet: Maimonides assures us that the eating of blood gave oceasion to one kind of early idol- atry among the Zadii in the east, the worship of de- mons, whose food, as they imagined, was blood ; and therefore they who adored them had communion with them by eating the same food. And it is remarkable that, though they did eat blood in honour of their demons, yet even they thought it foul and detestable food. And it is certain that Arnodius upbraids the heathen with tearing and devouring goats alive, in honour of Bacchus, in that affected fury. to which they wrought themselves up in the celebration of his mad and monstrous rites. 12. “ Now, if God had not foreseen these cruelties, corruptions, and inconveniences, consequent to the eat- ing of blood, should we justly deem him infinitely wise ? And if, foreseeing them, he had not yet prohibited them in their cause, (which was at once the wisest and the most effectual prohibition,) could we justly deem him infinitely good and gracious to his creatures? When, therefore, we find him infinitely wise in fore. seeing, and infinitely good in forbidding, such abomi- nable practices, do we yet hesitate to conclude such prohibitions the effects of infinite wisdom and goodness # * But here it may be asked, if one main intention of almighty God, in prohibiting blood and things strangled, was to restrain men from luxury, as well as cruelty, why did he not rather choose to prohibit luxury and cruelty in express terms ? 1. “To this I answer, that prohibiting the means was the sure way to prohibit the end. If God had only prohibited luxury and cruelty in general, every man’s own temper, the custom of his country, his humanity or inhumanity, his temperance or gluttony, would have been the measures of that luxury and cru- elty ; and then some would have been cruel as Canm- bals, savage as Scythians and Scandinavians, and luxurious as Sybariles, without imagining they were so; and others, as falsely and foolishly merciful and abstemious as the Pythagoreans ; and so either the command would have been disobeyed, or the blessing defeated : though, at the same time, this conduct hath no way precluded God from giving particular express prohibitions, both of luxury and cruelty, in several parts of the Seriptures. 2. “But still it may be imagined that Christians are now some way or other exempted from this absti- nence; and therefore, to remove all mistakes of this kind, I now proceed to show that this prohibition of eating blood lies upon all mankind to this day, and upon Christians in a peculiar manner. * And the proof of this lies within the compass of one plain argument, obvious to every capacity ; which is as follows - “Tf the eating of blood never was permitted, either before the flood, or after the flood, or under the law, or under the Gospel, then, surely, no man in his senses will say it is now lawful to eat it. Now, that it never was permitted in any of these periods, is undeniable. Nay, the argument is yet stronger; for it was not only not permitted in any of these periods, but, in truth, 807 Dissertation concerning the it is plainly enough prohibited in the first of them ; and, I think, as clearly prohibited in all the rest. “ First, I say, the eating of any living creature, and consequently of blood, is not only not granted before the flood, but plainly enough prohibited, in that part of the curse denounced upon man after the fall: ‘ Cursed is the ground for thy sake; in sorrow shalt thou eat of it, all the days of thy life ; thorns also and thistles shall it bring forth to thee ; and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread, till thou return to the ground.’ Can any thing be plainer than that man is here condemned to eat bread, and the herb of the field, to the day of his death? “ And thus we see that man had no right to the blood of the creatures before the flood. That he had no right after this, from the grant made to Noah; that no man had any right to it from any concession in the law of Moses, but quite the contrary, is undoubted. The only question then is, whether any such permis- sion hath been made under the Gospel? And that there hath not, but the direct contrary, [ now come to prove, from the fifteenth chapter of the Acts; where we read that, after a long and solemn debate upon the question, Whether the Gentile converts to Christianity were obliged to observe the law of Moses ‘—it was at last determined that they were not; and that no more should be required of them than to abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. And, accordingly, a most solemn decree was drawn up to that purpose, by the apostles and elders, and the whole Church at Je- rusaier and transmitted im letters to the brethren at Aiiioch, Syria, and Cilicia, by four deputies of princi- pal note: Paul and Barnabas, Judas and Silas. And those letters were conceived in these terms: For τί seemed good to the Holy Ghost, and to us, ὅσ. See verses 28, 29. “ Now, if this decree be obligatory upon all Chris- tians, then can it no longer be a doubt with any Chris- tian, whether he is obliged to abstain from blood and things strangled. And if the direction of any one apostle, inspired of God, be obligatory, certainly it can be no doubt whether a solemn decision of ail the apos- tles, expressly declaring the joint determination of the Holy Ghost, in the point, be also obligatory. “The only question then is, whether this apostolic decree hath been since repealed; and this will best appear by considering the arguments for this repeal, produced by the advocates for eating blood: which I now come to examine. 1. “ First, then, it is said that this decree of the apostles was only temporary, to prevent giving offence to the Jews, in the infancy of the Christian religion ; and, consequently, the reason of it is long since ceas- ed; and that cessation is a virtual repeal. 2. “Jn answer to this, I desire it may be consider- ed whether the reasons now mentioned, for abstaining from blood, do not equally extend to all ages and nations of the world ; and, if they do, it is evident this injunction of the apostles had no peculiar relation, either to the infancy of the Christian religion, or to the peopie ot the Jews; unless it be thought that the Jews are the only people in the world who are obliged to abstain from cruelty to the creatures, or to recognize 808 THE ACTS. uniawfulness of eating blood. God as the author and giver of life ; or that this natior. only were entitled to the atonement made by blood , and, if so, how came sacrifices to be instituted imme- diately after the fall? And how came blood to be pro- hibited to all the sons of Noah, before there was any such thing as a Jew in the world? This pretence, then, seems very ill founded. 3. “Τὸ may indeed be urged with much more plau- sibility by Christians, that blood being consecrated to the making of atonement for sin, as a type of the sacrifice of Christ, and that atonement being now received by his blood, as St. Paul expresses it, in the fifth chapter of his epistle to the Romans, the reason of abstinence in this point is now ceased; and, conse- quently, that this abstinence is no longer a duty. 4. “ But then it must be remembered, in answer to this reasoning, that the apostolic decree against blood was passed many years after this atonement was made ; and surely it is no more unreasonable to abstain from blood now, in commemoration of the atonement made by the blood of Christ for the sins of the whole world, than it was before to abstain from it in the view of that atonement. 5. “ Again, it is objected, that creatures which died of themselves, and consequently had the blood in them, might be given to the stranger, or sold to an alien ; and it is evident that the stranger and alien were in this case permitted to eat blood. 6. “And what then? The question is, concerning the eating of blood separate from the creature, or eat- ing the blood designedly left in the creature, to serve any end of luxury or cruelty ; and eating blood in either of these ways is what I esteem to be unlawful: the eating of blood, as such, was never imagined an action, simply, and in itself, sinful ; though it was, and is, eri- minal, in certain circumstances, from the reason and nature of things, as well as the Divine prohibition ; and it was prohibited for very wise and very important rea- sons; and when those reasons ceased, as in the instance objected, the prohibition ceased too: and therefore this objection is so far from overthrowing the doctrine laid down that, in truth, it confirms it; for what can be a clearer proof that the reasons of any Divine prohibition are rightly assigned than this, that, as soon as those reasons cease, the prohibition ceases also? When the creature died of itself, its blood could neither be poured out upon the altar, for atonement ; nor abused to idol- atry ; nor reverenced, in recognition of God’s being the author and giver of life ; nor spilt, to prevent cruelty in the use of the creatures ; and, therefore, there, such a small portion of it as could not be separated from the flesh was permitted to be eaten with it: in effect per- mitted even to the Jew, under a very light penalty; but, where there was a possibility either of cruelty or abuse, there it was more strictly prohibited; and, for this reason, when a creature was torn by a beast, there the flesh was not to be touched by any human creatvre, but thrown to the dogs; as you may read in the 22d chapter of Exodus, at the 31st verse ; and the reason of this distinction is obvious : if men were permitted to make any advantage of creatures torn to death by beasts, what an inlet to all manner of cruelty (as well as villany) might such a permission be! And who can say where it would end? Nay, who knows how far such dilacera- 1 Dissertation concerning the tions might even be counterfeited to the purposes of idolatry, or indulgence in blood ? 7. “Again: I must beseech all Christians seriously to attend to the tenor of the words, by which absti- nence from blood and things strangled is enjoined : § It seemed good unto the Holy Ghost, and to us, (say the apostles,) to lay upon you no greater burthen than these necessary things: that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication.’ If these abstinences were only in- tended to be enjoined for a season, could they properly be enjoined under the denomination of ‘ necessary things’ 15 that the proper appellation for duties of a transient, temporary observance ' Did neither the apos- tles, nor the Holy Ghost, know the distinction between necessary and expedient? Or, suppose it not convenient to make that distinction at that time, how came things of a temporary and things of an eternal obligation to be placed upon the same foot of necessity, in the same decree ὃ Or, were fornication and idol pollutions only to be abstained from for a time? And in compliment to the infirmity of the Jews? What monstrous absur- dities are these! And what a train of them are they obliged to maintain, who assert this decree to be only of temporary obligation ! “ But to proceed: If this was only a temporary necessity, how long did this necessity last ? 8. “'To this Dr. Hammond answers, that it lasted till the Jews and Gentiles were formed into one com- munion; and St. Augustine says that it lasted till the time that no carnal Israelite appeared in the Church of the Gentiles; and, again, that it lasted till the tem- | ple and the Jewish polity were destroyed. 9. “To all this I answer, that, if the two first opinions are admitted, then, the necessity of observing the apostolic decree continues to this day ; first, be- cause the Jews and Gentiles are indisputably not yet fully formed into one communion; and, secondly, be- cause there was never any time wherein there was not some carnal Israelite in the Church; and 1 think it must be notorious to many of my readers, that there are some such even in this part of the Christian Church, at this day ; and so doubtless in every Christian Church overgthe face of the whole earth; and therefore both | these opinions are wild and unsupported. 10. “ As to the third opinion, viz., that the ne- cessity of observing this decree lasted only till the | destruction of the Jewish temple and polity; to this I | answer, that, whatever may be thought of the neces- sity of this decree, it is evident that the wisdom of it, and the advantage of that abstinence which was due to it, extended much farther. Since, without this, that calumny imputed to Christians, of killing infants in their assemblies, and drinking their blood, could never be so easily and so effectually confuted; for nothing could do this so thoroughly as demonstrating that it was a fundamental principle with Christians to touch no blood of any kind; and what could demonstrate this so effectually as dying in attestation to the truth | of it, as it is notorious, both from the apologists and ecclesiastical historians, that many Christian martyrs | did ? 11. “But it is farther urged, that this apostolic decree was only given to the Jewish proselytes; and CHAP. XV. unlawfulness of eating blood consequently, the necessity of abstaining from blood, and things strangled, related to them only : this they tell us appears, ‘in that the apostle, when he preach- ed in any city, did it as yet in the synagogues of the Jews; whither the Gentiles could not come, unless they were proselytes of the gate.’ “ Now this opinion, I think, will be sufficiently eyn- futed by demonstrating these two things: first, that, before the passing of this decree, St. Paul preached Christianity to the whole body of the Gentiles at An- tioch ; and, secondly, that this decree is directed to the Gentiles at large, and not to the Jewish proselytes. 1. “Now, this transaction at Antioch happened seven years before the decree against blood, and things strangled, was passed by the apostles at Jeru- salem. Can any man in his senses doubt, after this, whether the apostles preached to the Gentiles before the passing of that decree? When it appears, from the words now recited, that the apostles not only preached to the Gentiles, but preached to them in contradistinction to the Jews? And does any man know the Jews so little as to imagine that, when the apostles turned to the Gentiles from them, the Jews would after this suffer those apostles to preach to the Gentiles in their synagogues? Besides, the text says, that the word of the Lord was published throughout all the region; consequently, the apostles were so far from confining themselves to the Jewish synagogue that they were not confined even to the extent of that ample city, but preached throughout the whole country. This opinion, then, that the apostles preached only to the Jews and proselytes before the passing of this | decree at Jerusalem, is demonstrably false ; and, if they preached to the Gentiles at large, to whom else can that decree be directed? It is directed to the Gentile converts at large ; and who can we imagine those converts were, but those to whom Christianity was preached, 7. e. the Gentiles at large? 2. “But this is yet farther demonstrated from St. James’s sentence, in this fifteenth chapter of the Acts, upon which the apostolic decree is founded. His words are these :— “19. Wherefore my sentence is, that we trouble not them which from among the Gentiles are turned to God. “90. But that we write unto them, that they ab- stain from pollutions of idols, and from fornication, and from things strangled, and from blood. “21. For Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day. “What then? What if Moses had those that preached him in the synagogues every Sabbath ? Why, then, there was no necessity of writing upon these points to any of those who were admitted into the synagogues; because they knew, from the writ- ings of Moses, that all these things were, from the foundation of the world, unlawful to the whole race of Adam. “‘ My sentence (says the apostle) is, that we write to the Gentile converts upon these points; for Moses hath those of old in every city that preach him, 7. e. there is no necessity of writing to any Jewish con- vert, or to any proselyte convert to Christianity, to 809 Dissertation concerning the THE abstain from these things; because all that are ad- mitted into the synagogues (as the proselytes were) know all these things sufficiently already; and ac- cordingly upon this sentence of St. James, the decree was founded and directed; doubtless, from the nature of the thing, directed to those whom it was fitting and necessary to inform upon these points, 7. 6. those who were unacquainted with the writings of Moses ; for the decree, as far as it contained a direction to certain duties, could give no information to any others. 3. “ Again: An objection is raised against this doc- trine from the conclusion of the decree, ye do well: insinuating that, though they should do well to observe it, yet they did no ill in not observing it. “T answer, that doing well, in the style of Scrip- ture, as well as common speech, is acting agreeably to our duty ; and doing well in necessary things must certainly be acting agreeably to necessary duty; and certainly the same duty cannot at the same time be necessary and indifferent. 4. “ But it is objected that, if the points contained in this decree are points of the Mosaic law, the decree has no relation to the question in debate; for the de- bate was, Whether the Gentile converts to Christianity should be obliged to observe the law of Moses ? (1 answer that the decree hath the clearest relation to the question, inasmuch as it is a decision that the Gentile converts were not obliged to observe the law of Moses. It hath at the same time a plain relation to the point in question ; for what could be more pro- per than to take that occasion to let the Gentiles know that they were obliged to the observance of such duties as were obligatory antecedently to the law of Moses, though they were exempted from that law ? 5. “Aoain: It is urged that this decree could only oblige those to whom it was directed, 7. e. the Gen- tiles of Antioch, and Syria, and Cilicia. “ As if the decree, and the reason of it, did not equally extend to all Gentile converts throughout the whole world, And as if this doctrine were only taught and received in those particular regions; when it is evident, beyond the possibility of beiug denied or doubted, that all Christians, in every region of the earth, were taught, and actually embraced the same doctrine, at least, for the first three hundred years after Christ. 6. “ But it is still objected, that this dispute could not have happened otherwise than between Gentile and Judaizing converts; and, consequently, the decision of it must have respect to the conduct which it was then necessary the Gentiles’should hold, with regard to the Jews, who could not converse with them upon the foot of a friendly communication, could not sit at meat, &c., ualess the Gentiles abstained from blood, &e. “Consequently, that this necessity is now ceased. “Tn answer to this, admitting the premises, I must own I cannot see how this conclusion follows from them, as long as there are Jews and Mohammedans in the world to be converted to the Christian religion. “ Fornication, idolatry, luxury, and cruelty to the creatures, are prohibited by this decree ; and an ori- ginal precept from God to Noah, of manifold advantage | God. ACTS. unlawfulness of cating blood could stand in need of a particular occasion to prohi- bit those enormities, or to restore this blessing ? “ Fornication did not appear to the heathen world to be contrary to the law of nature ; (nor do the liber- tines of the age see it to be so to this day;) and, as they had no restraints upon intemperance, their luxury of food greatly contributed to make them abandoned. How then could the apostles, whose business it was to reform the world, pretend to amend mankind, with- out recovering them from these corruptions? And what more effectual method could they take to recover them than a most solemn and sacred injunction of ab- stinence in those points contained in the decree of Jerusalem? And that the apostles had nothing less than this in view from that decree is, I think, fairly and fully to be collected from these words of St. Luke, Acts xvi. 4,5: And as they (i. e. Paul and his compan ions) went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem, and so were the Churches established in the faith, and increased im number daily. ““ Now the decree here referred to is evidently the decree concerning blood, &c., from the observance of which the Churches were not only increased, by open- ing the way to a more friendly communication with the Jews, and so facilitating their admission into the Christian Church, but they were likewise established in the faith. Does this expression mean nothing ? Might we not conclude from it, with some appearance of reason, that the Christian religion had been defect- ive without this establishment ἢ 7. ‘ But there are yet two other main fundamental objections against this doctrine, taken from the decla- rations of our Saviour, St. Peter, and St. Paul. “ And the first of them is built upon those words of our blessed Saviour, in the 15th chapter of St. Mat- thew, at the eleventh verse. Not that which goeth into the mouth defileth the man, hut that which cometh out of the mouth. From hence it is inferred that a man may eat or drink any thing without sin, notwith- standing the apostolic decree. “ But surely no Christian would say this that saw the absurdities of this assertion : for, if this declaration of our Saviour’s destroys the validity of the apostolic decree, then it will follow :— “ First, That this decree was repealed just twenty years before it was made, which is surely a very ex- traordinary supposition ; for whoever locks into the chronology of his Bible will find that these words of our Saviour were spoken twenty years before the apostolic council was held at Jerusalem. “ Secondly, It will follow that the whole body of the apostles did, after full debate and mature delibera- tion, make a most solemn decree, in direct contradiction to the plain, express declaration of their blessed Lord and Saviour. “ And this supposition is surely as modest and as Christian as the first was extraordinary : nay, more they made this decree under the immediate direction and influence of the Spirit of God, and yet made it in direct contradiction to the declaration of the Son ot T am really at a loss to think whether the ab- to mankind, restored ; is it to be believed the apostles | surdity or the blasphemy of these suppositions is most 1 810 Dissertation concerning the shocking. Let us quit them, then, and examine our Saviour’s words by the common rules of reason. 8. “And, to clear this point, I lay this down as a plain rule of interpretation, That general expressions ought not to be extended beyond the reason of them, and the occasion of their being delivered. For exam- ple, St. Paul, in the tenth chapter of his first epistle to the Corinthians, answering the arguments of those converts who pretended they might innocently eat of those things offered to idols, even in the idol temple, uses these words, All things are lawful for me, but all things are not expedient. Will any man infer from hence that murder, and adultery, and incest, were law- fulto St. Paul? Or that he thought they were? No, surely! What, then, can he mean by them? I an- swer that the reason and occasion of them must deter- mine that question, and to determine the plain sense of those words to be this: All things that are lawful to any other man are also lawful to me; but every thing that is lawful to be done is not always expedient ; though the liberty you took of eating in the idol temple were awful, yet, if it give offence, you ought not to take it. 9. “In the same manner should that general ex- pression of our Saviour’s be interpreted, Not that which goeth into the mouth defileth the man, but that which cometh out of the mouth, that defileth the man. Does any man imagine that our Saviour meant to give full license to gluttony and intemperance by this declara- tion? Or that a man might deliberately swallow poison by virtue of these words ; or, in general, might innocently eat any thing which the law of God at that time forbade to be eaten? These were strange ab- surdities to be supposed : the sense of the declaration, then, must be drawn from the reason and occasion of it, which was this: The Pharisees were offended with our Saviour’s disciples for sitting down to meat before they washed their hands, contrary to the tradition of the elders ; as if such a violation of a traditional pre- cept were sin and a pollution. In answer to this, after our Saviour had shown the iniquity and absurdity of their traditions, he adds, Not that which goeth into the mouth defileth the man. Now, the question is, what he meant by those words? And if he himself had not told us, I really think that the occasion and common sense would teach us to understand no more by them than this, that it is not any little soil or filth taken into the mouth, from eating with unwashed hands, that can be said to defile a man; nothing of that kind can be called a pollution. This, I say, is the plain, natural, obvious sense of those words. In- deed, the latter part of the declaration is not so plain ; but that which cometh out of the mouth, this defileth the man. This part of it, I say, is not so intelligible ; neither was it so to the disciples, and therefore Peter desired his Lord to declare this parable unto them. And accordingly he did so, by showing that whatso- ever pollution was taken in at the mouth was cast out into the draught, but what came out of the mouth | came forth from the heart, as did evil thoughts of all kinds ; and then he adds these are the things that defile the man—but to eat with unwashen hands defileth not the man. 10. “1 now come to the last objection of weight, which is this: that the distinction of clean and unclean A CHAP. XV. unlawfulness of eating blood. meats is plainly taken away in the New Testament, and particularly by that voice from heaven in St. Peter's vision; and that St. Paul clearly determines the law- fulness of eating any thing sold in the shambles, or set before us on the table, asking no questions for con- science’ sake. “To the first part of this objection, I answer, that the distinction of meats, clean and unclean, commonly supposed to be introduced and established by the law of Moses, is plainly taken away by the voice from heaven, accompanying St. Peter’s vision; but how does this concession affect the prohibition of blood, es- tablished before the law of Moses? And which hath nothing to do with the distinction of creatures, clean and unelean, taken away at that time. 11. “But to cut this dispute short, I shall only ob- serve that the very command to St. Peter, in that vision, is so far from taking away the prohibition of blood given to Noah that it clearly establishes it. The words are these: Rise, Peter; kill and eat. Now the Greek word ϑυσον, which is here translated ἀπ, does in the original signify to sacrifice ; and the plain sense of the command is this, that Peter should slay those creatures as creatures were wont to be slain for sacrifice, that is, that he should first draw away the blood, and then eat them. And no man that pretends to any knowledge in the Greek tongue will say that this word has or can have any other meaning in this place; and therefore the very command which takes away the distinction of creatures clean and unelean, is so far from taking away the prohibition of blood that it establishes it. “ Besides, I desire it may be observed that this com- mand to St. Peter was given in the forty-first year from our Saviour’s birth; or, in other words, in the year of our Lord 41; and the decree of the apostles at Jerusalem was in the year of our Lord 52, i. e. the prohibition of blood was established eleven years after the distinction of meats, clean and unclean, was taken away. Ill-fated decree! to be again repealed so many years before it was made ! ~ 19. “ Thus have I defended a Divine revelation and command: acommand of easy, unexpensive observance ; preventive of cruelty, luxury, and many other evils ; and conducive to much good; manifestly contributing to the healthfulness and simplicity, and, in consequence of both these, to the elegance and delicacy of food. “A command in its nature negative and absolute as that of the forbidden fruit. «A command given by God himself to Noah. re- peated to Moses, and ratified by the apostles of Jesus Christ; given immediately after the flood, when the world, as it were, began anew, and the only one given on that great occasion; repeated with awful solemnity to that people whom God separated from the rest of mankind to be holy to himself; repeated with dreadful denunciations of Divine vengeance both against the Jew and the stranger that should dare to transgress it ; and ratified by the most solemn and sacred council that ever was assembled upon earth, acting under the imme- diate influence of the Spirit of God ; transmitted from that sacred assembly to the several Churches of the neighbouring nations, by the hands of no meaner mes- sengers than two bishops and two apostles ; asserted 811 Dissertation concerning the by the best writers and most philosophic spirits of their age—the Christian apologists; and sealed with the blood of the best of men—the Christian raartyrs ; con- firmed by the unanimous sentences of fathers, emperors, and councils, and one of these as low as the sixth cen- tury. Reverenced (in conformity to the practice and principles even of Jews and Mohammedans) by the whole Church of God for the first 300 years after Christ, and by all the Churches of the east to this day—Churches allowed to be more extensive, and not more corrupt, than that which vaunts itself catholic and infallible. And will any man after this dare to vilify this command t Will any man in his senses pronounce a precept so given, so repeated, and so ratified by God himself, unmeaning and unimportant ἢ Can we imagine that it was assert- ed by the most learned men of the early ages of Chris- tianity without knowledge? Or obeyed by the most holy, even unto death, without conscience? Or reve- renced by the whole Church of God without reason? And shall we, after all this, condemn this command, because light libertines revile, and insolents despise it ? Or, at best, because some learned men have given very weak and ungrounded, very unlearned reasons, for believing it repealed !—reasons which I have now sufficiently refuted and exposed. And shall such rea- sons and such authorities weigh against God, and the inspirations of his Holy Spirit? Against the apostles, and apologists, and martyrs, and the whole Church of God, for the three first and purest ages of the Chris- uan erat Let ethers glory in their Christian liberty as they like best; but, perhaps, to some of these we may say with St. Paul, Your glorying is not good ; know ye not that a litile leaven leaveneth the whole lump 2 13. “Tf mine be an error, it must pe owned at the same time that it is an error on the sure side: it is innocent: it is an error infinitely better authorized, and nearer allied to religion, virtue, and humanity, than its contrary ; for, (not to mention the precepts of apostles, the opinions of fathers, and the decrees of couneils,) if I err, I err with the most men (not heathen) and with the best; with the whole Christian world of the best ages, and the whole eastern world to this day. I err on the side of humanity and health, and a religious THE ACTS. uniawfulness of eating blood. gratitude to the Author and Giver of life for every creature slain for my support! I err in opposition to a practice manifestly brutal and savage; a prac- tice which human nature abhors; a savage prac- tice, which overran the west, together with the Goths and Vandals; a practice instituted by Scythian barba- rity, and established by popery—established with other works of darkness, in the ages of error and ignorance, and their necessaty consequences, immorality and irre- ligion. 14. “ But though all this be demonstrably true, yet am I sufficiently sensible that I have all this time been speaking in a great measure to appetite, which hath no ears; and to prejudice, which hath no eyes; to per- verseness, incapable of attention; and to pride, inca- pable of conviction; and am so far from being able to bring some men to reason, that I am myself, perhaps, become the object of their pity for attempting it; that I have been feeding the raillery of libertines, and the scoffs of infidels; that even dulness will droll on this occasion, and stupidity break stale jests. Alas! who is so ignorant as not to know that the scorner, foe to every virtue and excellence in life! must, in that very character, be the sworn enemy of every part of reli- gion—of that religion by which every virtue lives and is esteemed in the world? Who is so ignorant as not to know that this meanest denomination of men sub- sists upon earth, like the meanest species of insects, by teasing and tainting to the utmost of their malignant might, and then feeding where they have infected ? But, God be praised! their impotence affects nothing but infirmity ; and the slightest fence is security against them. Some difference, I hope, will be allowed be- tween us on this oceasion. I write from the dictates of a good conscience ; it is theirs to see if they re- proach not from the influence of an evil: 1 write from the clearest conviction ; let them beware that they rail not from corruption. This I will say without scruple, I reason from the light of an humble, an honest, and a diligent inquiry ; and, if they ridicule, they ridicule from the depth of a lazy and a conceited ignorance. How far that ignorance will acquit them at the great day of account, God only knows.”—Detaney’s Revelation examined with Candour, vol. ii. p. 18, ἄς. CHAPTER XVI. Paul, coming to Derbe and Lystra, meets with Timothy, the son of a Jewess by a Greek father, whom he circumcises, and takes with him into his work, 1-3. As they pass through the different cities, they deliver the apostles’ decrees to the Churches ; and they are established in the faith, and daily increase in numbers, 4,5. They travel through Phrygia, Galatia, Mysia, and to Troas, 6-8. Where Paul has a vision, re- lative to his preaching in Macedonia, 9,10. Leaving Troas, he sails to Samothracia and Neapolis, and comes to Philippi in Macedonia, 11,12. Lydia, a seller of purple, receives the apostles’ teaching ; and she and her family are baptized, 13-15. A young woman, with a spirit of divination, dispossessed by St. Paul, 16-18. Her masters, finding their gain by her soothsaying gone, make an attack upon Paul and Silas, drag them before the magistrates, who command them to be beaten, thrust into the closest prison, and their feet made fast in the stocks, 19-24. Paul and Silas singing praises at midnight, the prison doors are miraculously opened, and all the bonds of the prisoners loosed, 25, 26. The keeper being alarmed, supposing that the prisoners were fled, is about to kill himself, but 1s prevented by Paul, 27, 28. He inquires the way of salvation, believes, and he and his whole family are baptized, 29-34. The neat morning the magistrates order the apostles to be dismissed, 35,36. Paul pleas his privilege as a Roman, 812 Σ Paul and Timothy deliver the CHAP. XVI. apostolical decrees to the Churches. and accuses the magistrates of injustice, who, heing alarmed, come themselves to the prison, deliver them, and beg them to depart from the city, 37-39. the brethren, and depart, 40. A. Μ. cir. 4057, "THEN came he to * Derbe and A. D. cir. 53. An. Olymp. Lystra: and, behold, a cer- clr. ΟΟΥ̓́ΠΙ οὐ, Bee —————- tain disciple was there, ἢ named Timotheus, © the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: 2 Which ‘was well reported of by the bre- thren that were at Lystra and Iconium. 3 Him would Paul have to go forth with him; and ° took and circumcised him because They leave the prison, enter into the house of Lydia, comfort e A. Μ. cir. 4057. A. D. cir. 53. An. Olymp. cir. CCVIII. 1. of the Jews which were in thos quarters: for they knew all that his father was a Greek. 4 And as they went through the cities, they delivered them the decrees for to keep, £ that were ordained of the apostles and elders which were at Jerusalem. 5 And so were the Churches established in the faith, and increased in number daily. 6 Now when they had gone throughout 2 Chap. xiv. 16.——» Chap. xix. 22; Rom. xvi.21; 1 Cor. iv. 17; nil. ii. 19; 1 Thess. ii. 2; 1 Tim. i. 2; 2 Tim. 1. 2. NOTES ON CHAP. XVI. Verse 1. A certain disciple] Bishop Pearce would read the latter part of this verse and the beginning of the next thus—A certain disciple named Timotheus, ithe son of a certain Jewish woman that believed, but of a father who was a Greek,) who was well reported of by the brethren, ὅτε. This Timothy was the same person to whom St. Paul wrote those two noble epistles which are still ex- tant. His mother’s name was Eunice, as we learn from 2 Tim. i. 5. What his father’s name was we know not ; he was either a mere heathen, or, at most, only a proselyte of the gate, who never submitted to circumcision : had he submitted to this rite, he would, no doubt, have circumcised his son; but the son being without it is a proof that the father was so too. Some MSS. state that Timothy’s mother was now a widow ; but this does not appear to be well founded. Verse 2. Which was well reported of] These words are spoken of Timothy, and not of his father. At this time Timothy must have been very young ; for, several years after, when appointed to superintend the Church at Crete, he appears to have been then so young that there was a danger of its operating to the prejudice of his ministry: 1 Tim. iv. 12, Let no man desmse thy youth. He had a very early religious edu- cation from his godly mother Eunice, and his not less pious grandmother Lois; and, from his religious in- structions, was well prepared for the work to which God now called him. Verse 3. Took and circumcised him] For this sim- ple reason, that the Jews would neither have heard him preach, nor would have any connection with him, had he been otherwise. Besides. St. Paul himself could have had no access to the Jews in any place, had they known that he associated with a person who was uncircumcised : they would have considered both to be unclean. The circumcision of Timothy was a merely prudential regulation; one rendered imperiously ne- cessary by the circumstances in which they were then placed; and, as it was done merely in reference to this, Timothy was laid under no necessity to observe the Mosaic ritual; nor could it prejudice his spiritual state because he did not do it in order to seek justifi- 1 ©2 Tim. i. 5.——4 Chap. vi. 3. el Cor. ix. 20; Gal. i. 3; see Gal. vy. 2.——! Chap. xv. 28, 29.——s Chap. xv. 4]. cation by the law, for this he had before, through the faith of Christ. In Gal. ii. 3-5, we read that Paul refuses to circumcise Titus, who was a Greek, and his parents Gentiles, notwithstanding the entreaties of some zealous Judaizing Christians, as their object was to bring him under the yoke of the law: here, the case was widely different, and the necessity of the measure indisputable. Verse 4. They delivered them the decrees for to keep] Ta doypara, τα κεκριμενα ὑπο των Ἀποςολων. — Bishop Pearce contends that ta δογματα, the decrees, is a gloss which was not in the text originally ; and that the ra κεκριμενα, the judgments or determinations of the apostles, was all that was originally written here. He supports his opinion by a reference to the word κρίνω, I judge, used by James, chap. xv. 19, whence the whole decision, as it referred—1. to the inexpedi- ency of circumcising the Gentiles; and, 2. to the ne- cessity of observing the four precepts laid down, was called ra κεκρίμενα, the things that were judged, or de- cided on; the judgments of the apostolic council.— Instead of κεκρίμενα, the Syriac has a word that an- swers to yeypayeva, the decrees that were written. The word doyuza, from doxew, to think proper, determine, decree, signifies an ordinance or decree, properly and deliberately made, relative to any important point, and which, in reference to that point, has the force of law. Our term dogma, which we often abuse, is the Greek word in English letters. Verse 5. And so were the Churches established] The disputations at Antioch, relative to circumcision, had no doubt spread far and wide among other Church- es, and unhinged many. The decrees of the apostles came in good time, and prevented farther mischief : the people, saved from uncertainty, became established in the faith; and the Church had a daily accession of converted souls. Verse 6. Were forbidden of the Holy Ghost to preach the word in Asia.] The Asia mentioned here could not be Asia Minor in general, for Galatia, Phry- gia, Pisidia, Lyeaonia, and Pamphylia, were provinces of it, and in these the apostles preached ; but it was what was called Proconsular Asia, which included only Tonia, Holia, and Lydia. The apostles were not suf 813 Paul, by a vision m the night, THE A. M. cir. 4057. A. D. cir. 53. An. Olymp. cir. CCVIIL. 1. Phrygia and the region of Gala- tia, and were forbidden of the Holy Ghost to preach the word in Asia, 7 After they were come to Mysia, they as- sayed to go into Bithynia; but the Spirit suf- fered them not. 8 And they passing by Mysia, *came down to Troas. 9 § And a vision appeared to Paul in the night: There stood a ‘man of Macedonia, ACTS. 15 mvited to go to Macedoma, A. M. cir. 4057 Come A. D. cir. 53. and An. Olymp. εἴτ. CCVIII. 1. and prayed him, saying, over into Macedonia, help us. 10 And after he had seen the visicr tmme- diately we endeavoured to go * into Macedo- nia, assuredly gathering that the Lord had called us for to preach the Gospel unto them. 11 Therefore loosmg from 'Troas, we came with a straight course to Samothracia, and the next day to Neapolis. 12 And from thence to + Philippi, waich 15 h2 Cor. ii. 12; 2 Tim. iv. 13——' Chap. x. 30. k2 Cor. ii. 13.— Phil. 1.1. fered to visit these places at this time ; but they after- wards went thither, and preached the Gospel with suc- cess ; for it was in this Proconsular Asia that the seven Churches were situated. God chose to send his ser- vants to another place, where he saw that the word would be affectionately received ; and probably those in Proconsular Asia were not, as yet, sufficiently pre- pared to receive and profit by it. Verse 7. After they were come to Μηδία] 'They passed through Phrygia into Mysia, which lay between Bithynia on the north, Phrygia on the east, AZolia on the south, and the Mediterranean on the west. But the Spirit suffered them not.) God saw that that was not the most proper time to preach the word at Bithynia; as he willed them to go immediately to Macedonia, the people there being ripe for the word of life. Instead of to πνευμα, the Spirit merely, to πνευμα Incov, the Spirit of Jesus, is the reading of ABCDE, several others, with both the Syriac, the Coptic, ALthi- opic, Armenian, Vulgate, Itala, and several of the fa- thers. The reading is undoubtedly genuine, and should be immediately restored to the text. Verse 8. Came down to Troas.]| The Troad, or | part of Phrygia Minor in which the celebrated city of Troy was formerly situated. This city was first built by Dardanus, who was its king, and from whom it was called Dardania; from Tros, his grandson, it was called Troja, or Troy; and from his son, Zlus, it was called Jlium. It has been long so completely de- stroyed that no ascertainable vestige of it remains ; insomuch that some have even doubted of its existence. Those who contend for the reality of the history of Troy suppose it to have stood on the site of the modern village Bounarbachi, about twelve miles from the sea, on an eminence, at the termination of a spacious plain. | Verse 9. A vision appeared to Paul in the mght} Whether this was in a dream, or whether a represen- tation made to the senses of the apostle, we cannot tell. A man of Macedonia appeared to him, and made this simple communication, Come over into Macedonia, and help us. Some suppose that the guardian angel of Mace- donia appeared to St. Paul in a human shape; others, that it was a Divine communication made to his ima- gination in a dream. Verse 10. We endeavoured to go into Macedonia] This is the first place that the historian St. Luke re- fers to himself: we endeavoured, ὅς. And, from 814 | this, it has been supposed that he joined the company of Paul, for the first time, at Troas. Assuredly gathering] Συμβιβαζοντες, Drawing an inference from the vision that had appeared. That the Lord had called us for to preach] That is, they inferred that they were called to preach the Gospel in Macedonia, from what the vision had said, come over and help us; the help meaning, preach to us the Gospel. Instead of ὁ Kupioc, the Lord, mean- ing Jesus, several MSS., such as ABCE, several others, with the Coptic, Vulgate, Theophylact, and Jerome, have ὁ Θεὸς, Gop. Though this stands on very reputable authority, yet the former seems to be the better reading; for it was the Spirrr of Jesus, ver. 7, that would not suffer them to go into Bithynia, because he had designed that they should immediately preach the Gospel in Macedonia. Verse 11. Loosing from Troas] Setting sail from this place. With a straight course to Samothracia| This was an island of the AXgean Sea, contiguous to Thrace, and hence called Samothracia, or the Thracian Samos It is about twenty miles in circumference, and is now called Samandrachi by the Turks, who are its present masters. And the next day to Neapolis.| There were many cities of this name; but this was a sea-port town of Macedonia, a few miles eastward of Philippi. Neapolis signifies the new city. Verse 12. And from thence to Philippi] This was a town of Macedonia, in the territory of the Edones, on the confines of Thrace, situated on the side of asteep eminence. It took its name from Philip 11.. king of Macedon. It is famous for two battles, fought between the imperial army, commanded by Octavianus, afterwards Augustus, and Mark Antony, and the repub- lican army, commanded by Brutus and Cassius, in which these were successful; and a second, between Octavianus and Antony on the one part, and Brutus on the other. In this battle the republican troops were cut to pieces, after which Brutus killed himself. It was to the Church in this city that St. Paul wrote the epistle that still goes under their name. This place is still in being, though much decayed, and is the see of an archbishop. The chief city of that part of Macedonia] This | passage has greatly puzzled both critics and commen- _tators. It is well known that, when Paulus Amilvus 1 Lydia and her household recewe A.M. cir. 4057. πὶ A. D. cir. 53. An. Olymp. εἶτ. CCOVIIL 1. the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days. 13 And on the "Sabbath we went out of thé city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. 14 Ἵ And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which m Or, the first" Gr. Sabbath day—® Luke xxiv. 45.—? Gen. CHAP. XVI. the Gospel, and are baptized worshipped God, heard us: whose 4. ™; cir. 4057 ὁ heart the Lord opened, that she Rhu ΟΗΝ attended unto the things which ———— were spoken of Paul. 15 And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And ? she constrained us. 16 Ἵ And it came to pass, as we went to xix. 3; xxxiii.11; Judg.xix.21; Luke xxiv. 29; Heb. xiii. 2. had conquered Macedonia, he divided it into four parts, uepn, and that he called the country that lay between the rivers Strymon and Nessus, the first part, and made Amphipolis its chief city, or metropolis ; Phi- lippi, therefore, was not its chief city. But Bishop Pearce has, with great show of reason, argued that, though Amphipolis was made the chief city of it by Paulus Amilius, yet Philippi might have been the chief city in the days of St. Paul, which was two hundred and twenty years after the division by P. JEmilius. Besides, as it was at this place that Au- gusius gained that victory which put him in possession of the whole Roman empire, might not he have given to it that dignity which was before enjoyed by Amphi- polis? This is the most rational way of solving this difficulty ; and therefore I shall not trouble the reader with the different modes that have been proposed to alter and amend the Greek teat. And a colony] That is, a colony of Rome ; for it appears that a colony was planted here by Julius Cesar, and afterwards enlarged by Augustus; the people, therefore, were considered as freemen of Rome, and, from this} call themselves Romans, ver. 21. The Jewish definition of 9p kolonia (for they have the Latin word in Hebrew letters, as St. Luke has it here, κολωνία, in Greek letters) is, a free city, which does not pay tribute. Verse 13. By a river side, where prayer was wont to be made] Οὗ ενομιζετο προσευχὴ εἰναι, where it was said there was a proseucha. The proseucha was a place of prayer, or a place used for worship, where there was no synagogue. It was a large building un- covered, with seats, asin an amphitheatre. Buildings of this sort the Jews had by the sea side, and by the sides of rivers. See this subject considered at large in the note on Luke vi. 12. It appears that the apos- tles had heard from some of the Gentiles, or from some of the Jews themselves, that there was a place of prayer by the river side ; and they went out in quest of it, knowing that, as it was the Sabbath, they should find some Jews there. Spake unto the women] Probably this was before the time of their public worship, and while they were waiting for the assembling of the people in general; and Paul improved the opportunity to speak concern- ing Christ and salvation to the women that resorted thither. Verse 14. Lydia, a seller of purple] She probably had her name from the prevince of Lydia, in which 1 the city of Thyatira was situated. The Lydian wo- men have been celebrated for their beautiful purple manufactures. Which worshipped God] That is, she was a pro- selyte to the Jewish religion; as were probably all the women that resorted hither. Whose heart the Lord opened] As she was a sin- cere worshipper of God, she was prepared to receive the heavenly truths spoken by Paul and his compa- nions ; and, as she was faithful to the grace she had received, so God gave her more grace, and gave her now a Divine conviction that what was spoken by Paul was true; and therefore she attended unto the things —she believed them and received them as the doctrines of God; and in this faith she was joined by her whole family, and in it they were all baptized. Verse 15. If ye have judged me to be faithful to the Lord| The meaning seems to be this: If my pre- sent reception of the Gospel of Christ be a proof to you that I have been faithful to the Lord, in the light previously imparted, and that I am as likely to be faith- ful to this new grace as [ have been to that already received, and, consequently, not likely by light or fickle conduct to bring any discredit on this Divine work, come into my house, and abide there. It is wrong to suppose that this woman had not received a measure of the light of God before this time. And she constrained us.| She used such entreaties and persuasions that at last they consented to lodge there. Verse 16. As we went to prayer] Etc προσευχην, Into the proseucha: see on ver. 13, and on Luke vi 12. The article, τὴν, is added here by ABCE, seve- ral others, Origen and Theophylact: this makes the place more emphatic, and seems to determine the above meaning of προσευχὴν to be right—not the act of prayer or praying to God, but the place, the oratory, in which these proselytes assembled for the purpose of praying, reading the law and the prophets, and such like exer- cises of devotion. It appears that the apostles spent some time here; as it is evident, from this and the following verses, that they often resorted to this place to preach the Gospel. Possessed with a spirit of divination] Ἐχουσαν xvevua πυθωνος, Having a spirit of Python, or of Apollo. Pytho was, according to fable, a huge serpent, that had an oracle at Mount Farnassus, famous for predicting future events; Apollo slew this serpent, and hence he was called Pythius, and became celebrated 815 Paul cast the spurt of THE A.M. cir. 4057. : i 4 pos- A Doug. 33” Prayer, a certain: damsel 1 pos An. Olymp. sessed with a spirit ‘of divina- BOCVIIA. - : aes tion met us, which brought her nrasters *much gain by soothsaying : 17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation. 18 And this did she many days. But Paul, 41 Sam. xxviii. 7. τ Or, of Python.— Chap. xix. 24. Mark 1. 25, 34. t See ACTS. divination out of a damset ‘being grieved, turned and said eae oe to the spirit, I command thee, An. Olymp. in the name of Jesus Christ, eee to come out of her. "And he came out the same hour. 19 Ἵ And τ“ when her masters saw that the hope of their gains was gone, ἡ they caught Paul and Silas, and *drew them into the y market-place, unto the rulers, uMark xvi. 17. w2 Cor. vi. 5. vChap. xix. 25, 26. x Matt. x. 18. Or, court. as the foreteller of future events; and all those, who either could or pretended to predict future events, were influenced by the spirit of Apollo Pythius. As often- times the priestesses of this god became greatly agitat- ed, and gave answers apparently from their bellies, when their mouths remained close, πυθων was applied to the ἐγγαςριμυθοι, or ventriloguists. Hesychius de- fines πυθων, δαίμονιον μαντικον, a divining demon; and it was evidently such a one that possessed this young woman, and which Paul expelled, ver. 18. See on this subject the notes on Levit. xix. 31, and Deut. xviii. 11. Brought her masters much gain by soothsaying] Mavrevovern, By divination, or what we call telling fortunes. Our term soothsaying coming from the Anglo-Saxon pod, truth; and yegan, to say, i. 6. truth saying, or saying the truth. For, as it was supposed among the heathen that such persons spoke by the in- spiration of their god, consequently what they said must be true. However, our translators might have used a term here that would not have been so creditable to this Pythoness ; for, what she said concerning the apos- tles excepted, she certainly could not be supposed to tell the truth, while her inspiration came from him who is the father of lies. But Satan will sometimes con- 668] himself under the guise of truth, that he may the more effectually deceive. See below. Verse 17. These men are the servants, §c.] It is astonishing how such a testimony could be given in such a case; every syllable of it ¢rwe, and at the same time full, clear, and distinct. But mark the deep de- sign and artifice of this evil spirit: 1. He well knew that the Jewish law abhorred all magic, incantations, magical rites, and dealings with familiar spirits ; he | therefore bears what was in itself a true testimony to the apostles, that by it he may destroy their credit, and ruin their usefulness. The Jews, by this testimony, would be led at once to believe that the apostles were in compact with these demons, and that the miracles they wrought were done by the agency of these wicked spirits, and that the whole was the effect of magic ; and this, of course, would harden their hearts against the preaching of the Gospel. 2. The Grnrixes, find- ing that their own demon bore testimony to the apos- tles, would naturally consider that the whole was one system; that they had nothing to learn, nothing to correct; and thus the preaching of the apostles must be useless to them. In such a predicament as this, their dispossessing this woman of her familiar spirit, and that in the most incontestable manner; for what could have saved the credit of Moses and Aaron, when the magicians of Egypt turned their rods into serpents, had not Aaron’s rod devoured theirs? And what could have saved the credit of these apostles but the casting out of this spirit of divination, with which, otherwise, both Jews and Gentiles would have believed them in compact ? Verse 18. Paul, being grieved] Probably for the reasons assigned above. Turned—to the spirit] Not to the woman; she was only the organ by which the spirit acted. I command thee, in the name of Jesus] Jesus is the Saviour; Satan is Abaddonand Apollyon, the destroyer. The sovereign Saviour says to the destroyer, Come out of her; and he came out in the same hour. Every circumstance of this case proves it to have been a reai possession. We have already had several opportuni- ties of remarking the great aceuracy of St. Luke in his accounts of demoniacs: his education as a physi- cian gave him advantages to detect imposture of this kind where it subsisted ; but he sees none in this case. He speaks of the spirit and the damsel as distinct per- sons. ‘The damsel had a spirit of divination. Paul turned to the spurt, and said, I command THEE to come out of HER; and he came out in the same hour. Had not St. Luke considered this as a real case of diabolic possession, he has made use of the most im- proper language he could choose; language and forms of speech calculated to deceive all his readers, and cause them to believe a lie. But it is impossible that the holy apostle could do so, because he was a good man; and it is not likely he could be deceived by a parcel of charlatans, because he was a wise man; and it would be absurd to suppose that, while he was under the influence of the Holy Spirit, he could be imposed on by the cunning of even the devil himself. Verse 19. When her masters saw] It appears she was maintained by some men, who received a certain pay from every person whose fortune she told, or to whom she made any discovery of stolen goods, §c., ὅτ. The hope of their gains was gone] Ἢ ελπις, This hope ; viz. the spirit. So completely was this spirit cast out that the girl could divine no more; and yer she continued a heathen still, for we do not hear a wore of her conversion. Had she been converted, got bap- tized, and been associated with the apostles, the familv nothing could have saved the eredit of the apostles but | of Lydia, &c., there would have been some show ΟἹ 816 1 Paul and Silas are beaten “ei δὲ 4057. 20 And brought them to the Olymp. magi yi ie ΠΝ gistrates, saying, These men, being Jews, *do exceedingly trouble our city, 21 And teach customs, which are not law- ful for us to receive, neither to observe, being Romans. 22 And the multitude rose up together against them: and the magistrates rent off their 5] Kings xviii. 17; chap. xvi. 6. reason to believe that there had been no possession in the case, and that the spiri¢ of divination coming out of her meant no more than that, through scruple of conscience, she had left off her imposing arts, and would no longer continue to pretend to do what she knew she could not perform. But she still continued with her masters, though now utterly unable to disclose any thing relative to futurity ! Drew them into the market-place] This was the place of public resort, and, by bringing them here, they might hope to excite a general clamour against them ; and probably those who are here called τοὺς apyorrac, the rulers, were civil magistrates, who kept offices in such public places, for the preservation of the peace of the city. But these words, the rulers, are suspect- ed to be an interpolation by some critics: I think on no good ground. Verse 20. Brought them to the magistrates] Στρα- τηγοις, The commanders of the army, who, very likely, as this city was a Roman colony, possessed the sove- reign authority. The civil magistrates, therefore, having heard the case, as we shall soon find, in which it was pretended that the safety of the state was in- volved, would naturally refer the business to the deci- sion of those who had the supreme command. Exceedingly trouble our city] They are destroying the public peace, and endangering the public safety. Verse 21. And teach customs] Ἐθη, Religious opinions, and religious rites. Which are not lawful for us to receive] The Romans were very jealous of their national worship. Servius, on the following lines of Virgil, has given us correct information on this point; and has confirmed what several other writers have advanced :— Rex Evandrus ait: Non hac solemnia nobis Vana superslitio, veterumque ignara deorum, Imposuit. Alin. viii. v. 185, ἄς King Evander said :—It is not vain superstition, ignorant of the ancient worship of the gods, which has imposed these rites on us. Duo dicit, says Servius: non ideo Herculem colimus ; aut quia omnem religionem veram putamus; aut guia deos ignoramus antiquos. Cautum enim fuerat, et apud Athenienses, et apud Romanos; ne quis Novas introduceret RELIGIONES : unde et Socrates damnatus est: et Chaldei et Judai sunt urbe depulsi. “ He says two things CHAP. XVI. : we do not worship Hercules | distended !” and cast into an wmner prison. A.M. cir. 4057. 5 =i ΤΣ 53. an CC ovr: 1. clothes, *and commanded to beat them. 23 And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely : 24 Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. a2 Cor. vi. 5; xi. 23, 25; 1 Thess. ii. 2. we ignorant of the ancient gods. Great care was taken, both among the Athenians and Romans, that no one should introduce any new religion. It was on this account that Socrates was condemned, and on this account the Chaldeans and the Jews were banished from Rome.” Cicero, De Legibus, lib. ii. c. 8, says: Separatim nemo habessit deos; neve Novos; sed nec ADVENAS. nisi publicé aDsciros, PRivaTim colunto. ‘ No person shall have any separate gods, nor new ones; nor shall he privately worship any strange gods, unless they be publicly allowed.”” The whole chapter is curious. Τὶ was on such laws as these that the people of Philippi pleaded against the apostles. These men bring new gods, new worship, new rites; we are Romans, and the laws forbid us to worship any new or strange god. unless publicly allowed. Verse 22. The multitude rose up together] There was a general outery against them; and the magis- trates tore off their clothes, and delivered them to the mob, commanding the lictors, or beadles, to beat them with rods, ῥαβδιζειν. This was the Roman custom of treating criminals, as Grotius has well remarked. Verse 23. Laid many stripes upon them] The Jews never gave more than thirty-nine stripes to any crimi- nal; but the Romans had no law relative to this: they gave as many as they chose; and the apostles had, undoubtedly, the fullest measure. And perhaps St. Paul refers to this, where he says, 2 Cor. xi. 23: ev πληγαῖς ὑπερβαλλοντως, in stripes beyond measure or moderation. Verse 24. The inner prison} Probably what we would call the dungeon; the darkest and most secure cell. Made their feet fast in the stocks.| The τὸ ξυλον, which we here translate stocks, is supposed to mean two large pieces of wood, pierced with holes like our stocks, and fitted to each other, that, when the legs were in, they could not be drawn out. The holes being pierced at different distances, the legs might be separated or divaricated to a great extent, which must produce extreme pain. It is this circumstance to which it is supposed Prudentius refers, in speaking of the torments of St. Vincent :— Lignoque plantas inserit, Divaricatis cruribus. “ They placed his feet in the stocks, his legs greatly If the apostles were treated in this way, because we believe every religion to be true; nor are | lying on the bare ground with their flayed backs, what. Vou. 1. {6} 817 Paul and Silas are delivered THE A.M. cir. 4057. 95 9 And at midnight Paul A. D. cir. 53. 4 5 An. Olymp. and Silas prayed, and sang ir. CVI. 1. : a praises unto God: and the pri- soners heard them. 26 » And suddenly there was a gteat earth- quake, so that the foundations of the prison were shaken: and immediately ° all the doors were opened, and every one’s bands were loosed. 27 And the keeper of the prison, awaking out of his sleep, and seeing the prison-doors ACTS. from prison by a miracle. . Μ. cir. 4057, A. Ὁ. cir. 53. An. Olymp. cir. CCVIIL. 1. open, he drew out his sword, 4 and would have killed himself, supposing that the prisoners had been fled. 28 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. 29 Then he called for a light, and sprang 1n, and came trembling, and fell down before Paul and Silas, 30 And brought them out, and said, ἃ Sirs, what must I do to be saved ? b Chap. iv. 31. © Chap. v. 19; xii. 7, 10. agony must they have suffered! However, they could sing praises notwithstanding. Verse 25. At midnight Paul and Silas—sang praises| ‘Though these holy men felt much, and had reason to fear more, yet they are undismayed, and even happy in their sufferings: they were so fully satisfied that they were right, and had done their duty, that there was no room for regret or self-reproach. At the same time, they had such consolations from God as could render any circumstances not only tolerable, but de- lightful. They prayed, first, for grace to support them, and for pardon and salvation for their persecutors ; and then, secondly, sang praises to God, who had called them to such a state of salvation, and had accounted them worthy to suffer shame for the testimony of Je- sus. And, although they were in the inner prison, they sang so loud and so heartily that the prisoners heard them. Verse 26. There was a great earthquake] Thus God bore a miraculous testimony of approbation to his servants; and, by the earthquake, and loosing the bonds of the prisoners, showed, in a symbolical way, the nature of that religion which they preached : while it shakes and terrifies the guilty, it proclaims deliver- ance to the captives, and the opening of the prison-doors to them that are bound; and sets at liberty them that are bruised. 4 Every one’s bands were loosed.| And yet so emi- nently did God’s providence conduct every thing, that not one of the prisoners made his escape, though the doors were open, and his bolts off! Verse 27. The keeper of the prison—would have killed himself] Vvery jailor was made responsible for his prisoner, under the same penalty to which the pri- soner himself was exposed. The jailor, awaking, and finding the prison-doors open, taking it for granted that all the prisoners had made their escape, and that he must lose his life on the account, chose rather to die by his own hand than by that of others. For it was customary among the heathens, when they found death inevitable, to take away their own lives. This custom was applauded by their philosophers, and sanctioned by some of their greatest men. Verse 28. Do thyself no harm] As it was now dark, deing midnight, St. Paul must have had a Divine in- z:mation of what the jailor was going to do; and, to prevent it, cried out aloud, Do thyself no harm, for we are all here 818 4 Luke 111. 10; chap. 11. 37; ix. 6. Verse 29. He called for alight] That he might see how things stood, and whether the words of Paul were true; for on this his personal safety depended. Came trembling] ‘Terrified by the earthquake, and feeling the danger to which his own life was exposed. Fell down before Paul and Silas] The persons whom a few hours before he, according to his office, treated with so much asperity, if not cruelty, as some have supposed ; though, by the way, it does not appear that he exceeded his orders in his treatment of the apostles. Verse 30. Brought them out] Of the dungeon in which they were confined. What must I do to be saved 2] Whether this regard personal or eternal safety, it is a question the most in- teresting to man. But it is not likely that the jailor referred here to his personal safety. He had seen, notwithstanding the prison doors had been miraculously opened, and the bonds of the prisoners all loosed, that not one of them had escaped: hence he could not feel himself in danger of losing his life on this account ; and consequently it cannot be his personal safety about which he inquires. He could not but have known that these apostles had been preaching among the people what they called the doctrine of salvation; and he knew that for expelling a demon they were delivered into his custody: the Spirit of God had now convinced his heart that he was lost, and needed salvation; and therefore his earnest inquiry is how he should obtain it. The answer of the apostles to the jailor shows that his inquiry was not about his personal safety ; as his believing on Jesus Christ could have had no effect upon that, in his present circumstances. Men who dispute against this sense of the word are not aware that the Spirit of God can teach any thing to a heart, which the head of a person has not previously learned. There- fore, they say it was impossible that a heathen could make such an inquiry in reference to his eternal siate ; because he could know nothing about it. On this ground, how impertinent would the answer of the apos- tles have been: Believe on the Lord Jesus Christ, and thou shalt be put in a stale of PERSONAL SAFETY, and thy family! I contend that neither he nor his family were in any danger, as long as not one prisoner had escaped; he had, therefore, nothing from this quarter to fear; and, on the ground against which I contend, his own question would have been as .mpertinent ar i the apostles’ answer. ( 52* ) The jailor and his family baptized. ἊῬ οἰ δῇ 4057. 31 And they said, ° Believe fin. Oly. on the Lord Jesus Christ, and cir. thou shalt be saved, and thy house. 32 And they spake unto him the word of the Lord, and to all that were in his house. 33 And he took them the same hour of the night, and washed their stripes; and was bap- tized, he and all his, straightway. 34 And when he had brought them into his house, ‘he set meat before them, and rejoiced, believing in God with all his house. 6 John iii. 16, 36; vi. 47; 1 John vy. 10. Verse 31. Believe on the Lord Jesus] Receive the religion of Christ, which we preach, and let thy household also receive it, and ye shall be all placed in the sure way to final salvation. Verse 32. And they spake unto him the word of -he Lord| Thus, by teaching him and all that were in his house the doctrine of the Lord, they plainly pointed out to them the way of salvation. And it appears that he and his whole family, who were capable of re- ceiving instructions, embraced this doctrine, and showed the sincerity of their faith by immediately receiving baptism. And, by the way, if he and all his were baptized straightway, παραχρημα, immediately, instantly, at that very time, dum ipsa res agitur, it is by no means likely that there was any immersion in the case; indeed, all the circumstances of the case, the dead of the night, the general agitation, the neces- sity of despatch, and the words of the text, all disprove it. The apostles, therefore, had another method of administering baptism besides immersion, which, if practised according to the Jewish formalities, must have required considerable time, and not a little pub- licity. As the Jews were accustomed to receive whole families of heathens, young and old, as_prose- lytes, by baptism, so here the apostles received whole families, those of Lydia and the jailor, by the same rite. It is therefore pretty evident that we have in this chapter very presumptive proofs: 1. That dap- tism was administered without immersion, as in the case of the jailor and his family ; and 2. That chil- dren were also received into the Church in this way ; for we can scarcely suppose that the whole families of Lydia and the jailor had no children in them; and, if they had, it is not likely that they should be omitted; for the Jewish practice was invariably to receive the heathen children with their proselyted parents. Verse 33. Washed their stripes] Ἑλουσεν azo των πληγων, He washed from the stripes: i. e. he washed the blood from the wounds; and this would not re- quire putting them into a pool, or bath, as some have ridiculously imagined. Verse 34. He set meat before them] They were sufficiently exhausted, and needed refreshment; nor had the apostles any such inherent miraculous power as could prevent them from suffering through hunger, or enable them to heal their own wounds. As they A CHAP. XVI. The apostles urged to leave the prison. 35 % And when it was day, 4, M. De th 83 ~ ig the magistrates sent the serjeants, preg Ol cir, CC iil saying, Let those men go. - --- 36 Aud the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace. 37 But Paul said unto them, They have beaten us openly uncondemned, £ being Romans, and have cast us into prison; and now do they thrust us out privily? nay, verily; but let them come themselves and fetch us out. f Luke ν. 29; xix. 6.—s Chap. xxii. 25. were the instruments of bringing health to his soul, he became the instrument of health to their bodies. Genuine faith in Christ will always be accompanied with benevolence and humanity, and every fruit that such dispositions can produce. The jailor believed— brought them into his house—washed their stripes— and set meat before them. Verse 35. And the magistrates sent the serjeants] The original word, ῥαβδουχους, means the lictors, per- sons who carried before the consul the fasces, which was a hatchet, round the handle of which was a bundle of rods tied. Why the magistrates should have sent an order to dismiss the apostles, whom they had so barbarously used the preceding evening, we cannot tell, unless we receive the reading of the Codex Beze as genuine, viz. Ἥμερας de yevouevnc, συνηλθον ol ςρατηγοι ext To αὐτο εἰς THY ayopar, καὶ ἀαναμνησϑεντες TOV σείσμον TOY yeyovora, εφοβηθησαν, καὶ ἀπεςειλαν τοὺς ῥαβδουχους k.7.2. And when it was day, the magis- trates came ΕΠ into the court, AND REMEMBERING THE EARTHQUAKE THAT HAD HAPPENED, they were afraid, and they sent the serjeants, &c. The Itala version of this same MS. has the same reading: so has also the margin of the later Syriac. If this MS. be cor- rect, the cause of the dismissal of the apostles is at once evident: the earthquake had alarmed the magis- trates ; and, taking it for granted that this was a token of the Divine displeasure against them for their unprincipled conduct towards those good men, they wished to get as quietly rid of the business as they could, and therefore sent to dismiss the apostles. Whether this reading be genuine or not, it is likely that it gives the true cause of the magistrates’ conduct. Verse 37. They have beaten us openly—being Ro- mans] St. Paul well knew the Roman laws; and on their violation by the magistrates he pleads. The Valerian law forbade any Roman citizen to be bound. The Porcian law forbade any to be beaten with rods. “ Porcia lex virgas ab omnium civium Romanorum corpore amoyit.” And by the same law the liberty of a Roman citizen was never put in the power of the lictor. “ Porcia lex libertatem civium lictori eripuit.” See Cicero, Orat. pro Rabirio. Hence, as the same author observes, In Verrem, Orat. 5: “ Facinus est vinciri civem Romanum, scelus verderari.” It is a transgression of the law to bind a Roman citizen: it 819 The apustles leave the prison A.M cir. 4057. 38 And the serjeants told > Ὁ. οἷν. 53. An. Olymp. these words unto the ma- cir. CCVIIL1. -- - -- gistrates: they heard that and they feared, when they were Ro- mans. 39 And they came and besought them, and h Matt. vill. 34. THE ACTS. und enter the house of Lydia brought them out, and “desired 4,M, cit. 4057 them to depart out of the city. An. Olymp. 40 And they went out of the piper esas prison, ‘and entered into the house of Lydia and when they had seen the brethren, they comforted them, and departed. i Verse 14. is wickedness to scourge him. And the illegality of the proceedings of these magistrates was farther evi- dent in their condemning and punishing them unheard. This was a gross violation of a common maxim in the Roman law. Causa cognita, possunt multi absolvi; incognita, nemo condemnari potest. Cicero. “ Many who are accused of evil may be absolved, when the eause is heard; but unheard, no man can be con- demned.” Every principle of the law of nature and the law of nations was violated in the treatment these holy men met with from the unprincipled magistrates of this city. Let them come themselves and fetch us out.| The apostles were determined that the magistrates should be humbled for their illegal proceedings ; and that the people at large might see that they had been unjustly condemned, and that the majesty of the Roman people was insulted by the treatment they had received. Verse 38. They feared when they heard—they were Romans.] They feared, because the Roman law was so constituted that an insult offered to a citizen was deemed an insult to the whole Roman people. There is a remarkable addition here, both in the Greek and Latin of the Codex Beze. It is as follows: “ And when they were come with many of their friends to the prison, they besought them to go out, saying: We were ignorant of your circumstances, that ye were righteous men. And, leading them out, they besought them, saying, Depart from this city, lest they again make an insurrection against you, and clamour against you.” Verse 40. Entered into the house of Lydia] This was the place of their residence while at Philippi: see ver. 15. They comforted them, and departed.| The magis- trates were sufficiently humbled, and the public at large, hearing of this circumstance, must be satisfied of the innocency of the apostles. They, therefore, after staying a reasonable time at the house of Lydia, and exhorting the brethren, departed ; having as yet to go farther into Macedonia, and to preach the Gospel in the most polished city in the world, the city of Athens. See the succeeding chapter. Great and lasting good was done by this visit to Philippi: a Church was there founded, and the mem- bers of it did credit to their profession. To them the apostle, who had suffered so much for their sakes, was exceedingly dear; and they evidenced this by their contributions to his support in the times of his neces- sity. They sent him money twice to Thessalonica, Phil. iv. 16, and once to Corinth, 2 Cor. xi. 9, and long afterwards, when he was prisoner in Rome, Phil. iv. 9, 14, 18. About five or six years after this, St. Paul visited Philippi on his way to Jerusalem ; and he wrote his epistle to them about ten years after his first journey thither. The first members of the Church of Christ in this place were Lydia and her family ; and the next in all probability were the jailor and Ais family. These doubtless became the instruments of bringing many more to the faith; for the false impri- sonment and public acquittal of the apostles by the magistrates must have made their cause popular; and thus the means which were used to prevent the sowing of the seed of life in this city became the means by which it was sown and established. Thus the wrath of man praised God; and the remainder of it he did restrain. Never were these words more exactly ful- filled than on this oceasion. CHAPTER XVII. Paul and his company, passing through Amphipolis and Apollonia, come to Thessalonica, where they preach the Gospel to the Jews, several of whom believe, 1-4. Others raise a mob, and bring Jason, who had received the apostles, before the magistrates, who, having taken bail of him and his companions, dismiss them, 5-9. receive the Gospel, 10-12. he preaches to the Jews, 14-17. nians, 21. Paul and Silas are sent away by night unto Berea, where they preach to the Jews, who gladly Certain Jews from Thessalonica, hearing that the Bereans had recewed the Gospel, come thither and raise up a persecution, 13. Paul is sent away by the brethren to Athens, where He is encountered by the Epicureans and Stoics, who bring him to the Areopagus, and desire him to give a full explanation of his doctrine, 18-20. The character of the Athe- Paul preaches to them, and gives a general view of the essential principles of theology, 22-31 Some mock, some hesitate, and some believe, and, among the latter, Dionysius and Damaris, 32-34. 820 1 Paul and Silas preach to CHAP. XVII. the Jews at Thessalonica. a ἢ μπῶ OW when they had passed | 4 ὁ And some of them believed, sie ττξίς a. through Amphipolis and} and consorted with Paul and An. Olymp. | Apollonia, they came to Thessa- lonica, where was a synagogue of the Jews. 2 And Paul, as his manner was, * went in unto them, and three Sabbath days reasoned with them out of the Scriptures, 3 Opening and alleging, » that Christ must needs have suffered, and risen again from the dead ; and that this Jesus, * whom I preach unto you, is Christ. ° Silas; and of the devout Greeks a great multitude, and of the chief women not a few. 5 But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of f Jason, and sought to bring them out to the people. Luke iv. 16; chap. ix. 20; xiii. 5, 14; xiv. 1; xvi. 13; xix. 8. > Luke xxiv. 26,46; chap. xvill. 28; Gal. ii. 1. NOTES ON CHAP. XVII. Verse 1. Passed through Amphipolis] This city was the metropolis of the first division of Macedonia, as made by Paulus Amilius: see the note on chap. xvi. 10. It was builded by Cimon, the Athenian ge- neral, who sent 10,000 Athenians thither as a colony. Tt stood in an island in the river Strymon, and had its name of Amphipolis because included between the two grand branches of that river where they empty them- selves into the sea, the river being on both sides of the city. Apollonia] This was another city of Macedonia, between Amphipolis and Thessalonica. It does not ap- pear that St. Paul stopped at any of these cities: and they are only mentioned by the historian as places through which the apostles passed on their way to Thessalonica. It is very likely that in these cities there were no Jews; and that might have been the reason why the apostles did not preach the Gospel there, for we find them almost constantly beginning with the Jews ; and the Hellenist Jews, living among the Gentiles, became the medium through which the Gospel of Christ was conveyed to the heathen world. Thessalonica] This was a celebrated city of Mace- donia, situated on what was called the Thermaic Gulf. According to Stephanus Byzantinus, it was embel- lished and enlarged by Philip, king of Macedon, who called it Thessalonica, the victory of Thessalia, on ac- count of the victory he obtained there over the Thes- salians; but, prior to this, it was called Therme. But Strabo, Tzetzes, and Zonaras, say that it was called Thessalonica, from Thessalonica, wife of Cassan- der, and daughter of Philip. It is now in possession of the Turks, and is called Salonichi, which is a mere corruption of the original name. A synagogue of the Jews.) ‘H ovvaywyn, THe syna- gogue; for the article here must be considered as emphatic, there probably being no other synagogue in any other city in Macedonia. The Jews in different parts had other places of worship called proseuchas, as we have seen, chap. xvi. 13. At Thessalonica alone they appear to have had a synagogue. Verse 2. As his manner was] He constantly offer- ed salvation first to the Jews; and for this purpose | attended their Sabbath-days’ meetings at their syna- | gogues. Verse 3. Opening and alleging] Παρατιθεμνος,. 1 © Or, whom, said he, I preach.—4 Chap. xxviii. 24. xv. 22, 27, 32, 40.——! Rom. xvi. 21. © Chap. Proving by citations. His method seems to have been this: Ist. He collected the scriptures that spoke of the Messiah. 2d. He applied these to Jesus Christ, showing that in him all these scriptures were fulfilled, and that he was the Saviour of whom they were in expectation. He showed also that the Christ, or Messiah, must needs suffer—that this was predict- ed, and was an essential mark of the true Messiah. By proving this point, he corrected their false notion of a triumphant Messiah, and thus removed the scan- dal of the cross. Verse 4. The devout Greeks] That is, Gentiles who were proselytes to the Jewish religion, so far as to renounce idolatry, and live a moral life, but proba- bly had not received circumcision. Verse 5. The Jews which believed not, moved with envy, took unto them] Instead of this sentence, the most correct MSS. and versions read simply, προσλα- Bouevor de οἱ Ἰουδαιοι. But the Jews taking, &c., leay- ing out the words, ζηλώσαντες, ἀπειθουντες, which believ- ed not, moved with envy: these words do not appear to be genuine; there is the strongest evidence against them, and they should be omitted. Certain lewd fellows of the baser sort] This is not a very intelligible translation. The original is, τῶν ἀγοραίων τινας avdpag πονήηρους. The word ayopatoc, which we translate the Jaser sort, is by Hesychius explained, of ev ἀγορᾷ αναςρεφομενοι, those who trans- act business in courts of justice. The same word is used by the Jews in Hebrew letters to signify judges ; and Ὁ Ow MIN WIN agorioth shel goyim, signifies judges of the Gentiles. These were probably a low kind of lawyers, what we would call pettifoggers, or attorneys without principle, who gave advice for a trifle, and fomented disputes and litigations among the people. The Jtala version of the Coder Beze calls them quosdam forenses, certain lawyers. As the Jews, from their small number, could not easily raise | up a mob, they cunningly employed those unprincipled !men, who probably had a certain degree of juridical /eredit and authority, to denounce the apostles as se- | ditiovs men; and this was, very likely, the reason why they employed those in preference to any others. | They were such as always attended forensic litiga- tions, waiting for a job, and willing to defend any side of a question for money. They were wicked men of the forensic tribe. 821 Paw and Silas, being persecuted, ASS 4057. 6 And when they found them . Ὁ. err. 53. 4 An. Olymp. not, they drew Jason and certain ir. CCVIIL. 1. ae brethren unto the rulers of the city, crying, © These that have turned the world upside down are come hither also ; 7 Whom Jason hath received: and these all do contrary to the decrees of Cesar, ἢ say- ing that there is another king, one Jesus. 8 And they troubled the people and the rulers of the city, when they heard these things. THE ACTS. depart, by night, unto Berea. 9 And when they had taken 4-M cir. 4057. : A. Ὁ. cir. 53. security of Jason, and of the ἀπ. Olymp. cir. ΟΟΥ̓́ΠΙ. ; other, they let them go. pera sts 10 And ‘the brethren immediately sent away Paul and Silas by night unto Berea: who, coming thither, went into the synagogue of the Jews. 11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and * searched the Ε Chap. xvi. 20.—Luke xxiii. 2; John xix. 12; 1 Peter ἈΠ 15: iChap. ix. 25; ver. 14. kTsa. xxxiv. 16; Luke xvi. 29; John ν. 39. Gathered a company, and set all the city on an up- roar} And, after having made this sedition and dis- turbance, charged the whole on the peaceable and in- nocent apostles! This is precisely the same way uhat persecution against the truth and followers of Christ is still carried on. Some wicked man in the parish gets a wicked attorney and a constable to head a mob, which they themselves have raised ; and, hav- ing committed a number of outrages, abusing men and women, haul the minister of Christ to some magistrate who knows as little of his office as he cares for the Gospel; they there charge the outrages which them- selves have committed on the preacher and his peace- able hearers ; and thespeacemaker, appointed by a good king, according to the wise and excellent regulations of a sound constitution, forgetting whose minister he is, neither administers justice nor maintains truth ; but, espousing the part of the mob, assumes, ex officio, the character of a persecutor. The preacher is im- prisoned, his hearers fined for listening to that Gospel which has not only made them wise unto salvation, but also peaceable and orderly citizens, and which would have had the same effect on the unprincipled magistrate, the parish ’squire, and the mod, had they heard it with the same reverence and respect. Had I not witnessed such scenes, and such prostitution” of justice, I could not have described them. Assaulted the house of Jason} ‘This was the place where the apostles lodged; and therefore his goods were clear spoil, and his person fair game. This is a case which frequently occurs where the Gospel is preached in its spirit and power. And, even in this most favoured kingdom, the most scandalous excesses of this kind have been committed, and a justice of the peace has been found to sanction the proceedings; and, when an appeal has been made to the laws, a grand jury has been found capable of throwing out the true bill! Verse 6. These that have turned the world upside down are come hither also| The very character our forefathers had for preaching that Gospel, in every part of the land, by which the nation has been illumi- nated, the mob disciplined into regularity and order, and the kingdom established in. the hands of the best of monarchs. Verse 7. These all do contrary to the decrees of Cesar] Persecutors always strive to affect the lives of the objects of their hatred, by accusing them of se- dition, or plots against the state. 822 That there is another king, one Jesus.] How male- volent was this saying! The apostles proclaimed Jesus as king—that is true ; but never once insinuated that his kingdom was of this world. The reverse they always maintained. Verse 8. And they troubled the people and the rulers] It is evident that there was no disposition in either the people or the rulers to persecute the apostles. But these wicked Jews, by means of the unprincipled, wicked lawyers, those lewd fellows of the baser sort, threw the subject into the form of Jaw, making it a state question, in which form the rulers were obliged to notice it; but they showed their unwillingness to proceed in a matter which they saw proceeded from malice, by letting Jason and his companions go off on dail. Verse 9. Taken security] Λαβοντες to ἵκανον, Hav- ing taken what was sufficient, or satisfactory. Suffi- cient for the present, to prove that the apostles were upright, peaceable, and loyal men; and that Jason and his friends were the like, and would be, at any time, forthcoming to answer for their conduct. Perhaps this is the sense of the phrase in the text. Verse 10. Sent away Paul and Silas by nighi] Fearing some farther machinations of the Jews and their associates. Berea} This was another city of Macedonia, on the same gulf with Thessalonica; and not far from Pella, the birth place of Alexander the Great. Verse 11. These were more noble than those in Thessalonica] Hoav evyevecepor, Were of a better race, extraction, or birth, than those at Thessalonica ; but the word refers more to their conduct, as a proof of their better disposition, than to their birth, or any pe- culiar lineal nobility. It was a maxim among the Jews, that “none was of a noble spirit who did not employ himself in the study of the law.” It appears that the Bereans were a better educated and more po- lished people than those at Thessalonica; in conse- quence far from persecuting: 1. They heard the doc- trine of the Gospel attentively. 2. They received this doctrine with readiness of mind: when the evi- dence of its truth appeared to them sufficiently con- vincing, they had too much dignity of mind to refuse their assent, and too much ingenuousness to conceal their approbation. 3. They searched the Scriptures, i.e. of the Old Testament, to see whether these things were so; to see whether the promises and types cor- 1 Paul is sent by the brethren A.M. cir. 4057. ‘Dd. tr. ΠΝ Scriptures daily, whether those things were so. en'ooviit, is Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few. 13 Ἵ But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and strirred up the people. 14 'And then immediately the brethren sent ' Matt. x. 23.——™ Chap. xviii. 5. responded with the alleged fulfilment in the person, works, and sufferings of Jesus Christ. 4. They con- tinued in this work; they searched the Scriptures daily, whether those things were so. Verse 12. Therefore many of them believed] From the manner in which they heard, received, and exa- mined the word preached to them, it was not likely they could be deceived. And, as it was the truth that was proclaimed to them, it is no wonder that they ap- prehended, believed, and embraced it. Of honourable women which were Greeks] Proba- bly mere heathens are meant; and these were some of the chief families in the place. Thus we find that the preaching of Paul at Berea was made the instru- ment of converting both Jews and Gentiles. Yerse 13. The Jews of Thessalonica—stirred up the people.| With what implacable malice did these men persecute the Gospel! And in the same spirit they continue to the present day, though it is evidently the sole cause of their wretchedness. Verse 14. To go as it were to the sea] This passage is generally understood to mean that the dis- ciples took Paul towards the sea, as if he had intended to embark, and return to Troas, but with the real de- sign to go to Athens. But it is more likely that his conductors, in order to his greater safety, left the pub- lic or more frequented road, and took him coastwise to Athens. Or, by taking a vessel at that part of the sea nearest to Berea, they might have coasted it to Athens, which was quite a possible case ; and, as we do not hear of his stopping at any place on his journey to preach, it is very probable that he went by sea to this city. Though sleights and feints may be allow- able in cases of life and death, yet there does not ap- pear an absolute necessity for any in this case. And, as the text does not necessarily point any out, so we need not have recourse to any. I take it for granted, therefore, that Paul went by sea to Athens. Suas and Timotheus abode there still.| The per- secution, it seems, was directed principally against Paul: Lo! he stayeth his rough wind in the day of his east wind. Silas and Timotheus, holy men, were left behind to water the seed which Paul had planted. | Verse 15. Brought him unto Athens] This was one of the most celebrated cities in the world, whether we consider its antiquity, its learning, its political consequence, or the valour of its inhabitants. This zity, which was the capital of Attica, and the seat of the Grecian empire, was founded by Cecrops, about CHAP. XVII. from Berea to the city of Athens. α A.M. cir. 4057. A. Ὁ. cir. 53. An. sie cir. CC away Paul to go as it were to th a: but Silas and ‘Timotheus abode there still. —— 15 And they that conducted Paul τοὶ him unto Athens : and ™ receiving a command- ment unto Silas and Timotheus for to come to him with all speed, they departed. 16 Ἵ Now while Paul waited 4- ra for them at Athens, " his spirit San eee : HEX. τ. CCVII was stirred in him, when he saw 22 Pet. ii. 8. A. M. 2447, before Christ 1557, and was called by him Cecropia. About thirteen or fourteen hundred years before Christ, in the reign either of Brechtheus, or Erichthonius, it was called Athens, from Αθηνη, a name of Minerva, to whom it was dedicated, and who was always considered the protectress of the city. The whole city at first was built upon a hill or rock, in the midst of a spacious plain; but, in process of time, the whole plain was covered with buildings, which were called the lower city; while the ancient was called Acropolis, or the upper city. In its most flourishing state this city was not less than one hundred and se- venty-eight stadia, or twenty-two Roman miles in cir- cumference. The buildings of Athens were the most superb, and best executed, in the world; but every thing is now in a state of ruin. Mr. Stuart, in his three folio vols. of the Antiquities of Athens, has given correct representations of those that remain, with many geographical notices of much importance. The great- est men that ever lived, scholars, lawyers, statesmen, and warriors, were Athenians. Its institutions, laws, and literature, were its own unrivalled boast, and the envy of the world. The city still exists; the Acro- polis in a state of comparative repair. It is now in the hands of the Greeks ; but the Turks, who held it till lately, have turned the celebrated Parthenon, or temple of Minerva, into a mosque. The inhabitants are reckoned at about one thousand. Christianity, planted here by St. Paul, still subsists; and about two- thirds of the inhabitants of Athens are Christians, who have several churches or oratories here ; and it is the residence of a Greek bishop, who is a metropolitan. He who considers the ancient glory of this city, whe- ther in its heathen or Christian antiquity, cannot but sigh over its present state. Verse 16. He saw the city wholly given to idola- try.] Κατειδωλον, Full of idols, as the margin has it, and very properly. Whoever examines the remains of this city, as represented by Mr. Stuart in his Anti- quities, already referred to, will be satisfied of the truth of St. Luke’s remark: it was full of idols. Bishop Pearce produces a most apposite quotation from Pau- sanias, Which confirms the observation : Οὐκ ἣν ἀλλαχον There was no place where so Paus. in Attic. cap. Tocavra Wew etdwiha. many idols were to be seen. xvii. 24. Perronivs, who was contemporary with St. Paul, in his Satyr. cap. xvii., makes Quartilla say of Athens: Utique nostra regio tam PRESENTIBUS PLENA EST 823 Paul disputes with the Jews, A.M. cir. 4058. 4}, ity ° i ieee the city ° wholly given to An. Olymp. idolatry. ou COV ® 1.) ‘Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. 18 Then certain philosophers of the Epicu- reans, and of the Stoics, encountered him. And © Or, full of idols.——P Or, base fellow. NUMINIBUS, ut facilius possis DEUM quam HOMINEM 1η- venire. Our region is so full of deities that you may more frequently meet with a god than a man. Verse 17. Disputed he in the synagogue with the Jews| Proving that Jesus was the Messiah: and with the devout persons, probably heathens, proselyted to the Jewish religion. And in the market: I sup- pose the ayopa here means some such place as our exchange, where people of business usually met, and where the philosophers conversed and reasoned. The agora was probably like the Roman forum, and like places of public resort in all countries, where people of leisure assembled to converse, hear the news, &c. Verse 18. Certain philosophers of the Epicureans] These were the followers of Epicurus, who acknow- ledged no gods except in name, and absolutely denied that they exercised any government over the world or its inhabitants; and that the chief good consisted in the gratification of the appetites of sense. These points the Epicureans certainly held ; but it is not clear that Epicurus himself maintained such doctrines. And of the Stoics| ‘These did not deny the exist- ence of the gods; but they held that all human affairs were governed by fate. They did not believe that any good was received from the hands of their gods ; and considered, as Seneca asserts, that any good and wise man was equal to Jupiter himself. Both these sects agreed in denying the resurrection of the body ; and the former did not believe in the immortality of the soul. Epicurus, the founder of the Epicwrean sect, was born at Athens, about A. M. 3663, before Christ 341. Zeno, the founder of the Stoic sect, was born in the isle of Cyprus, about thirty years before Christ. His disciples were called Stoics from the Zroa, a famous portico at Athens, where they studied. Besides these two sects, there were two others which were famous at this time; viz. the Academics and the Peripatetics. The founder of the first was the celebrated Prato ; and the founder of the second, the no less famous Aristorie. These sects professed a much purer doc- trine than the Epicureans and Stoics ; and it does not appear that they opposed the apostles, nor did they enter into public disputations with them. Against the doctrines taught by the Epicureans and Stoics, several parts of St. Paul’s discourse, in the following verses, are directly pointed. What will this babbler σαν ἢ The word σπερμο- Aoyoc, which we translate babddler, signifies, literally, a collector of seeds, and is the “name of a small bird that lives by picking up seeds on the road.” The epi- thet became applied to persons who collected the say- 824 THE ACTS. the Epicureans, and the Stowcs some said, What will this » bab- acta. rer bler say ? other some, He seem- An. Olymp. eth to be a setter forth of strange St Sa gods; because he preached unto them Jesus, and the resurrection. 19 And they took him, and brought him unto 1 Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is ? 9Or, Mars’ hill. It was the highest court in Athens. ings of others, without order or method, and detailed them among their companions in the same way. ‘The application of the term to prating, empty, impertinent persons, was natural and easy, and hence it was con- sidered a term of reproach and contempt, and was sometimes used to signify the vilest sort of men. A setter forth of strange gods] Zevav δαιμονίων, Of strange or foreign demons. ‘That this was strictly forbidden, both at Rome and Athens, see on chap. Xvi. 21. There was a difference, in the heathen theology, between θεος, god, and δαίμων, demon: the Geor, were such as were gods by nature: the δαιμονία, were men who were deified. This distinction seems to be in the mind of these philosophers when they said that the apostles seemed to be setters forth of strange demons, because they preached unto them Jesus, whom they showed to be a man, suffering and dying, but after- wards raised to the throne of God. ‘This would appear to them tantamount with the deification of heroes, ὅτ.» who had been thus honoured for their especial ser- vices to mankind. Horace expresses this in two lines, 2 Epist. i. 5 :— Romulus, et Liber pater, et cum Castore Pollua, Post ingentia facta, deorum in templa recepti. “ Romulus, father Bacchus, with Castor and Pol- lux, for their eminent services, have been received into the temples of the gods.” Verse 19. They took him, and brought him unto Areopagus| The Areopagus was a fill not far from the Acropolis, already described, where the supreme court of justice was held ; one of the most sacred and reputable courts that had ever existed in the Gentile world. It had its name, Apecoc πάγος, Areopagus, or the Hill of Mars, or Ares, from the circumstance, according to poetic fiction, of Mars being tried there, by a court of twelve gods, for the murder of Halirrho- thius, son of Neptune: the meaning of which is, that Ares, a Thessalian prince, having slain Halirrhothius, the son of a neighbouring prince, for having violated his daughter Alcippe, was here tried by twelve judges, by whom he was honourably acquitted: in the Athe- nian laws the death of the ravisher was the regular forfeiture for his crime. The justice administered in this court was so strict and impartial, that, it was ge- nerally allowed, both the plaintiff and defendant depart- ed satisfied with the decision. ‘ Innocence, when summoned before it, appeared without apprehension ; and the guilty, convicted and condemned, retired with- out daring to murmur.” The place in which the judges 1 Paul 1s required to give A.M. cir. 4058 20 For thou bringest certain Oly strange things to our ears: we cir. MeCVIIL 2. 8 8 would know, these things ‘ mean. 21 (For all the Athenians, and strangers which were there, spent their time in nothing else, but either to tell or to hear some new thing.) 22 Ἵ Then Paul stood in the midst of therefore, what τ Chap. ii. 12.——* Or, the court of the Areopagites. CHAP. XVII. an account of Jus doctrine 5 Mars’ hill, and said, Ye men 4; eo oe of Athens, I perceive that in An. Olym ; P cir. CCVIIL 2. all things ye are too supersti- tious. 23 For as I passed by, and beheld your " de- votions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. t Or, gods that ye worship ; 2 Thess. ii. 4. sat was uncovered; and they held their sittings by night, to the end that nothing might distract their minds from the great business on which they were to decide; and that the sight of the accused might not affect them either with pity or aversion. In reference to this, all pleaders were strictly forbidden to use any means what- ever to excite either pity or aversion, or to affect the passions ; every thing being confined to simple rela- tion, or statement of facts. When the two parties were produced before the court, they were placed between the bleeding members of victims slain on the occasion, and were obliged to take an oath, accom- panied by horrible imprecations on themselves and families, that they would testify nothing but truth. These parties called to witness the eumenides, or fu- ries, the punishers of the perjured in the infernal world; and, to make the greater impression on the mind of the party swearing, the temple dedicated to these infernal deities was contiguous to the court, so that they ap- peared as if witnessing the oaths and recording the appeal made to themselves. When the case was fully heard, the judges gave their decision by throwing down their flint pebbles, on two boards or tables, one of which was for the condemnation, the other for the acquittal, of the person in question. Verse 20. Thou bringest—strange things to our ears] The doctrine of the apostles was different from any they had ever heard: it was wholly spiritual and divine ; thus it was strange: it was contrary to their customs and manners; and thus it was strange also. As it spoke much of the exaltation and glory of Jesus Christ, they supposed him to be a setter forth of strange gods: and, therefore, on the authority of the laws, which forbade the introduction of any new deities, or modes of worship, he was called before the Are- opagus. Verse 21. All the Athenians and strangers which were there] As Athens was renowned for its wisdom and learning, it became a place of public resort for philosophers and students from different parts of the then civilized world. The flux of students was in consequence great; and these, having much leisure time, would necessarily be curious to know what was passing in the world, and would frequently assemble together, in places of public resort, to meet with stran- gers just come to the city; and either, as St. Luke says, to tell or hear some new thing. κατα THY ἀγοραν, εἰ TL AeyeTal νεωτερον ; inquiring, in the place of public resort, if there are any News. We find, likewise, that when Thucydides, iii. 38, had said, μετα καινοτητος μεν Aoyov ἀπατασῦαι apicot, Ye are excellent in suffering yourselves to be decewed by No- veLTY of speech, the old scholiast makes this remark upon it, (almost in the words of St. Luke,) tavra πρὸς τους AOnvatec αἰνιττεταῖς οὐδὲν Tt μελετωντας, πλὴν Aeyew τι καὶ akoveww καίνον; He here blames the Athenians, who made it their only business to tell and hear some- thing that was New.”—Bp. Pearce. This is a strik- ing feature of the city of London in the present day. The itch for news, which generally argues a worldly, shallow, or unsettled mind, is wonderfully prevalent : even ministers of the Gospel, negligent of their sacred function, are become in this sense Athenians; so that the book of God is neither read nor studied with half the avidity and spirit as a newspaper. ‘These persons, forgetful not only of their calling, but of the very spirit of the Gospel, read the account of a battle with the most violent emotions; and, provided the victory falls to their favourite side, they exult and triumph in proportion to the number of thousands that have been slain! It is no wonder if such become political preachers, and their sermons be no better than husks for swine. To such the hungry sheep look up, and are not fed. God pity such miserable Athenians, and direct them to a more suitable employment ! Verse 22. Paul stood in the midst of Mars’ hill} That is, in the midst of the judges, who sat in the Areopagus. Ye are too superstitious.| Κατα παντα ὡς δεισιδαι- kovecepove ὑμας θεωρω;; I perceive that in all respects ye are greatly addicted to religious practices ; and, as a religious people, you will candidly hear what I have got to say in behalf of that worship which I practise and recommend. See farther observations at the end of the chapter. Verse 23. Beheld your devotions] Σεβασματα, The | objects of your worship; the different images of their instruments, altars, &c., “ The Athenian writers give the same account of | their fellow citizens. Demostuenes, in his reply to gods which they held in religious veneration, sacrificial &e. To THE UNKNOWN Gop.] ATNQ=TQ GEG. That there was an altar at Athens thus inscribed, we can not doubt after such a testimony; though St. Jerome questions it in part; for he says St. Paul found the inscription in the plural number, but, because he would not appear to acknowledge a plurality of gods, he | quoted it in the singular: Verum, quia Paulus non Epist. Philippi,represents the Athenians as πυνθανομενοι, | pluribus Diis indigebat ignotis, sed uno tantum ignoto 1 825 Paul, having seen an altar Ae ein a 24 "God that made the world An. Olymp. and all things therein, seeing that ir. CCVIIL. 2. : oN eS" he is ¥ Lord of heaven and earth, w dwelleth not in temples made with hands ; THE ACTS. dedicated to the unknown God, 25 Neither is worshipped with ἃς ΜῸ οἷν. 4058 men’s hands, *as though he re Olymp. 9 ; ir. CCVIII. 2. needed any thing, seeing yhe τ giveth to all life, and breath, and all things ; uChapter xiv. 15.——v¥ Matthew xi. 25. w Chapter vii. 48. x Psa. 1. 8. Deo, singulari verbo usus est. Epist. ad Magn. This is a most foolish saying: had Paul done so, how much would such a begging of the question have prejudiced his defence in the minds of his intelligent judges! Cicumenius intimates that St. Paul does not give the whole of the inscription which this famous altar bore ; and which he says was the following : Θεοῖς σίας καὶ Evporye καὶ Λιβυης, Θεῳ ayvacw καὶ ξενῳ, To the gods of Asia, and Europe, and Africa: T0 THE UN- KNOWN and strange Gop. Several eminent men sup- pose that this wnknown god was the God of the Jews ; and, as his name ΓΤ was considered by the Jews as ineffable, the Θεὸς ayvwcoc may be considered as che anonymous god; the god whose name was not known, and must not be pronounced. That there was such a god acknowledged at Athens we have full proof. Lucian. in his Philopatris, cap. xill. p. 769, uses this form of an oath: vy τὸν ayvwcov tov ev Αθη- vac, I swear by the uNkKNowN Gop at Aruens. And again, cap. Xxix. 180: ἥμεις de τον ev Αθηναις αγνωςον εφευροντες καὶ προσκυνήσαντες, χειρας εἰς ουὐρανον EKTEL- ναντες, τουτῳ εὐχαριςήσομεν ὡς καταξιωθεντες, &e. We have found out the UNKNowN god at AtTHENS—and worshipped him with our hands stretched up to heaven ; and we will give thanks unto him, as being thought worthy to be subject to this power. Bp. Pearce pro- perly asks, Is it likely that Lucian, speaking thus, (whether in jest or in earnest,) should not have had some notion of there being at Athens an altar inscribed to the unknown God? Philostratus, in vit. Apollon. vi. 3, notices the same thing, though he appears to refer to several altars thus inscribed : καὶ tavta AO 7 - νῃσι, οὗ Kal ayvacov Oewv βωμοι ἱδρυνται, And this at ATHENS, where there are ALTARS even to the UNKNOWN Gops. Pausanias, in Attic. cap. i. p. 4, edit. Kuhn., says that at Athens there are βωμοι Θεων τῶν ονομαζομενων ayvocov, altars of gods which are called, The UNKNOWN ones. Minutius Felix says of the Romans, Aras extruunt etiam ignotis numinibus. “They even build altars to UNKNOWN DIVINITIES.” And Tertullian, contra Marcion, says, Jnvenio plane Diis ignotis aras prostitutas : sed Attica idolatria est. “J find altars allotted to the worship of unknown gods: but this is an Attic idolatry.” Now, though in these last passages, both gods and altars are spoken of in the plural number ; yet it is reasonable to sup- pose that, on each, or upon some one of them, the in- scription ayvocw Θεῳ, To the unknown god, was act- ually found. The thing had subsisted long, and had got from Athens to Rome in the days of Tertullian and Minutius Felix. See Bp. Pearce and Dr. Cud- worth, to whose researches this note is much indebted. Whom therefore ye ignorantly worship] There is here a fine paronomasia, or play on the words. The apostle tells them that (on their system) they were a very religious people—that they had an altar inscrib- 826 y Gen. ii. 7; Num. xvi. 22; Job xii. 10; xxvii.3; xxxiii.4; Isa xlii. 5; lvii.16; Zech. xii. 1. ed, ayvacw Θεῳ, to the unknown God: him therefore, says he, whom, ayvavrec, ye unknowingly worship, I proclaim to you. Assuming it as a truth, that, as the true God was not known by them, and that there was an altar dedicated to the unknown god, his God was that god whose nature and operations he now pro- ceeded to declare. By this fine turn he eluded the force of that law which made it a capital offence to introduce any new god into the state, and of the breach of which he was charged, ver. 18; and thus he showed that he was bringing neither new god nor new worship among them; but only explaining the worship of one already acknowledged by the state, though not as yet known. Verse 24. God that made the world, §c.] Though the Epicureans held that the world was not made by God, but was the effect of a fortuitous concourse of atoms, yet this opinion was not popular ; and the Sto- ics held the contrary: St. Paul assumes, as an ac- knowledged truth, that there was a God who made the world and all things. 2. That this God could not be confined within temples made with hands, as he was the Lord or governor of heaven and earth. 3. That, by fair consequence, the gods whom they worshipped, which were shut wp in their temples could not be this God; and they must be 1655 than the places in which they were contained. This was a strong, decisive stroke against the whole system of the Grecian idolatry. Verse 25. Neither is worshipped with men’s hands] This is an indirect stroke against making of images, and offering of sacrifices: he is not worshipped with human hands, as if he needed any thing, or required to be represented under a particular form or attitude ; nor has he required victims for his support ; for it is impossible that he should need any thing who him- self gives being, form, and life, to all creatures. Giveth—life, and breath, and all things] These words are elegantly introduced by St. Paul: God gives life, because he is the fountain of it: he gives breath, the faculty of breathing or respiration, by which this life is preserved; and though breathing, or respi- ration, be the act of the animal, yet the zvoyv, the faculty of breathing, and extracting from the atmo- sphere what serves as a pabulum of life, is given by the influence of God; and the continued power thus to respire, and extract that pure oxygen gas which is so evident a support of animal life, is as much the con- tinued gift of God as life itself is. But, as much more is necessary to keep the animal machine in a state of repair, God gives the ta παντα, all the other things which are requisite for this great and important purpose, that the end for which life was given may be fully answered. St. Paul also teaches that Divine worship is not enacted and established for Gop, but for the use of his creatures: he needs nothing that 1 takes occasion from this CHAP. wes ee ig 26 And hath made of one blood An. Olymp. all nations of men for to dwell ir. CCVILL 2. cit. COVII-. on all the face of the earth; and hath determined the times before appoint- ed, and the 5 bounds of their habitation ; 27 * That they should seek the Lord, if Deut. xxxii. 8 —— Rom. i. 20.—» Chap. xiv. 17. man can give him; for man has nothing but what he has received from the hand of his Maker. Verse 26. Hath made of one blood] In AB, some others, with the Coptic, Aithiopic, Vulgate, Itala, Clement, and Bede, the word aijaroc, blood, is omitted. He hath made of one (meaning Adam) all nations of men; but αἷμα, blood, is often used by the best writers for race, stock, kindred : so Homer, Iliad, vi. ver. 211: | Ταυτῆς Tot γενεῆς Te Kat aluatoc evyouat εἰναι. 1 glory im bemg of that same race and blood. So Virgil, Agn. viii. ver. 142, says :— Sic genus amborum scindit se sancuine ab uno. Thus, from one stock, do both our stems divide. See many examples of this form in Kypke. The Athenians had a foolish notion that they were self- produced, and were the aboriginals of mankind. Lu- cian ridicules this opinion, Αθηναίοι φασι τοὺς πρωτους ανθρωπους εκ THE ATTLKNG avaduval, Kabarep τα λαχανα. The Athenians say that the first men sprung up in Attica, like radishes. Lue. Philo-pseud. 3. To dwell on all the face of the earth} God in his wisdom produced the whole human race from one man; and, having in his providence scattered them over the face of the earth, by showing them that they sprang from one common source, has precluded all those contentious wars and bloodshed which would necessarily have taken place among the nations of the world, as each in its folly might have arrogated to itself a higher and more excellent origin than another. And hath determined the times before appointed] Instead of προτεταγμενοὺς Katpoue, the times before ap- pointed, ABDE, and more than forty others, with both the Syriac, all the Arabic, the Coptic. Aithiome, MS. Slavonian, Vulgate, and Itala, read προστεταγ- μενους Katpove, the appointed times. ‘The difference between the two words is this : προτασσειν signifies to place before others ; but xpoczaccsw is to command, decree, appoint. The προστεταγμενοι xarpor, are the constituted or decreed times; that is, the times ap- pointed by his providence, on which the several fami- lies should go to those countries where his wisdom designed they should dwell. See Gen. x.; and see Pearce and Rosenmiiller. And the bounds of their habitation] Every family being appointed to a particular place, that their pos- | terity might possess it for the purposes for which infi- | nite wisdom and goodness gave them their being, and the place of their abode. Every nation had its lot thus appointed by God, as truly as the Israelites had the land of Canaan. But the removal of the Jews from their own land shows that a people may forfeit nelr original inheritance ; and thus the Canaanites \ 1 }evil to any man. | presence from him, and then he necessarily perisheth.’ | This is philosophical and correct. XVII. to proclaim the true God A.M. cir. 4058 A. D. cir. 54. An. Olymp. cir. CCVIIT. 2. haply they might feel after him, and find him, " though he be not far from every one of us: 28 For ° in him we live, and move, and have our being; “as certain also of your own poets have said, For we are also his offspring. © Col. i. 17; Heb. i. 3——* Tit. i. 12. have been supplanted by the Jews; the Jews by the Saracens ; the Saracens by the Turks; the Greeks by the Romans; the Romans by the Goths and Van- dals; and so of others. See the notes on Gen. xi. Verse 27. That they should seek the Lord| ‘This is a conclusion drawn from the preceding statement. God, who is infinitely great and self-sufficient, has manifested himself as the maker of the world, the cre- ator, preserver, and governor of men. He has assigned them their portion, and dispensed to them their habita- tions, and the various blessings of his providence, to the end that they should seek him in all his works. Feel after him] Ψηλαφησειαν avrov, That they might grope after him, as a person does his way who is blind or blindfolded. The Gentiles, who had not a revela- tion, must grope after God, as the principle of spiritual life, that they might find him to be a Spirit, and the source of all intellectual happiness; and the apostle seems to state that none need despair of finding this fountain of goodness, because he is not far from every one of us. Verse 28. For in him we live, and move, and have our being] He is the very source of our exislence: the principle of life comes from him: the principle of motion, also, comes from him; one of the most difficult things in nature to be properly apprehended ; and a strong proof of the continual presence and energy of the Deity. And have our being] Kat ἐσμεν, And we are: we live in him, move in him, and are in him. Without him we not only can do nothing, but without him we are nothing. We are, i. e. we continue to be, because of his continued, present, all-pervading, and supporting energy. There is a remarkable saying in Synopsis Sohar, p. 104. ‘The holy blessed God never does He only withdraws his gracious As certain also of your own poets] Probably he means not only Aratus, in whose poem, entitled Phe- nomena, the words quoted by St. Paul are to be found literatim, tov yap καὶ yevoc ecuev; but also Cleanthus, in whose Hymn to Jupiter the same words (Ex cov yap yevoc ἐσμενὴ oceur. But the sentiment is found in | several others, being very common among the more enlightened philosophers. By saying your own poets, |he does not mean poets born at Athens, but merely Grecian poets, Aratus and Cleanthus being chief. We are also his offspring.| Tov yap και yevoc ἐσμεν. The Phenomena of Aratus, in which these words are found, begins thus :-— Ex Διος ἀρχωμεσθα, Tov οὐδεποτ᾽ avdpec ewpev Appntos* pecar de Διος πασαι μεν ayviat, 827 Paul teaches the doctrines of the A ἩΜῈ ΘΝ eri 29 Forasmuch then as we are . D. cir. 54. : τ An. Olymp. the offspring of God, ° we ought ir, ΟΟΥ̓́ΠΙ. 2. sags 5 Sr COVII 3. not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device. 30 And fthe times of this ignorance God winked at; but now commandeth all men every where to repent: 31 Because he hath appointed a day, in the which * he will judge the world in righteous- ness by that man whom he hath ordained ; eTsa. xl. 18.——f Chap. xiv. 16; Rom. iii. 25.——s Luke xxiv. 47; Tit. 11. 11, 12; 1 Pet. i. 14; iv. 3. THE ACTS. resurrection and a future judgment. whereof he hath ‘ given assurance ἃς δ, cir. 4058. unto all men, in that *he hath raised him from the dead. A. D. cir. 54. An. Olymp. cir. CCVIIL 2. 32 9 And when they heard of the resurrec- tion of the dead, some mocked: and others said, We will hear thee again of this matter. 33 So Paul departed from among them. 84 Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them. hChap. x. 42; Romans ii. 16; xiv. 10——'Or, offered faith. k Chapter 11. 24. Taca δ' ανθρωπων ἀγοραι" pecn δὲ θαλασσα, Και λιμενες" παντὴ de Διος κεχρήμεθα παντες" ΤΟΥ͂ ΓᾺΡ ΚΑΙ ΤΈΝΟΣ ἘΣΜΕΝ: ὁ δ᾽ ἡπιος ανθρωποισι Δεξια σημαίνει. kK. τ. 2. With Jove we must begin; nor from him rove ; Him always praise, for all is full of Jove ! He fills all places where mankind resort, The wide-spread sea, with every shelt’ring port. Jove’s presence fills all space, upholds this ball ; All need his aid; his power sustains us all. For we his offspring are; and he in love Points out to man his labour from above : Where signs unerring show when best the soil, By well-timed culture, shall repay our toil, &., &c. Aratus was a Cilician, one of St. Paul’s own countrymen, and with his writings St. Paul was un- doubtedly well acquainted, though he had flourished about 300 years before that time. Verse 29. Forasmuch then as we are the offspring of God, 4.1 This inference of the apostle was very strong and conclusive ; and his argument runs thus : “Tf we are the offspring of God, he cannot be like those images of gold, silver, and stone, which are formed by the art and device of man; for the parent must resemble his offspring. Seeing, therefore, that we are living and intelligent beings, He from whom we have derived that being must be diving and intelligent. Tt is necessary, also, that the object of religious wor- ship should be much more excellent than the worship- per; but a man is, by innumerable degrees, more excellent than an wnage made out of gold, silver, or stone ; and yet it would be impious to worship a man: how much more so to worship these images as gods ! Every man in the Areopagus must have felt the power of this conclusion; and, taking it for granted that they had felt it, he proceeds :— Verse 30. The times of this ignorance God winked at) He who has an indisputable right to demand the worship of all his creatures has mercifully overlooked those acts of idolatry which have disgraced the world and debased man; but now, as he has condescended to give a revelation of himself, he commands, as the sovereign, all men every where, over every part of his dominions, to repent, μετανοεῖν, to change their views, designs, and practices; because he hath appointed a 828 day in which he will judge the world in righteousness ; and, as justice will then be done, no sinner, no perse- vering idolater, shall escape punishment. The word ὑπεριδεῖν, which we translate, to wink at, signifies simply do look over; and seems to be here used in the sense of passing by, not particularly no- ticing it. So God overlooked, or passed by, the times of heathenish ignorance: as he had not given them the talent of Divine revelation, so he did not require the improvement of that talent; but now, as he had given them that revelation, he would no longer over- look, or pass by, their ignorance or its fruits. Verse 31. He hath appointed a day| He has fixed the time in which he will judge the world, though he has not revealed this time to man. By that man whom he hath ordained] He has also appointed the judge, by whom the inhabitants of the earth are to be tried. Whereof he hath given assurance] Wicw παρασχὼν πασιν, Having given to all this indubitable proof, that Jesus Christ shall judge the world, by raising him from the dead. The sense of the argument is this: ‘“ Jesus Christ, whom we preach as the Saviour of men, has repeatedly told his followers that he would judge the world ; and has described to us, at large, the whole of the proceedings of that awful time, Matt. xxv. 31, &c.; John v. 25. Though he was put to death by the Jews, and thus he became a victim for sin, yet God raised him from the dead. By raising him from the dead, God has set his seal to the doctrines he has taught : one of these doctrines is, that he shall judge the world ; his resurrection, established by the most incontrovertible evidence, is therefore a proof, an in- contestable proof, that he shall judge the world, ac- cording to his own declaration.” Verse 32. When they heard of the resurrection, &c.| Paul undoubtedly had not finished his discourse : it is likely that he was about to have proclaimed salva- tion through Christ crucified ; but, on hearing of the resurrection of the body, the assembly instantly broke up; the Epicureans mocking, syAevafov, began to laugh; and the Stoics saying they would take another opportunity to hear him on that subject. And thus the assembly became dissolved before the apostle had time to finish his discourse, or to draw all the conclu- sions he had designed from the premises he had laid down. St. Stephen’s discourse was interrupted ir a 1 Additional observations on the similar manner. there. Verse 33. So Paul departed from among them.] He could not be convicted of having done any thing contrary to the law; and, when the assembly broke up, he was permitted to go about his own business. Verse 34. Certain men clave unto him] Became affectionately united to him, and believed the doctrines he had preached. Dionysius the Areopagite] There can be no doubt that this man was one of the judges of this great court, but whether the president or otherwise we cannot tell. Humanly speaking, his conversion must have been an acquisition of considerable importance to the Christian religion; for no person was a judge in the Areopagus who had not borne the office of archon, or chief governor of the city; and none bore the office of judge in this court who was not of the highest reputation among the people for his intelligence and exemplary conduct. In some of the popish writers we find a vast deal of groundless conjecture concerning Dionysius, who, they say, was first bishop of Athens, and raised to that dignity by Paul himself; that he was a martyr for the truth; that Damaris was his wife, &c., &c., concerning which the judicious Calmet says, Tout celaest de peu d’ autorité. “Allthishas little foundation.” See chap. vii. 54, and the note 1. In addition to what has been said in the notes on this subject, I may add, the original word δεισιδαι- uovecepoc, from δειδω, I fear, and δαίμων, a demon, signifies, “greatly addicted to the worship of the invisible powers ;” for, as the word δαίμων signifies either a good or evil spirit, and δείδω, I fear, signifies not only to fear in general, but also to pay religious reverence, the word must be here taken in its best sense ; and so undoubtedly St. Paul intended it should; and so, doubtless, his audience understood him; for it would have been very imprudent to have charged them with superstition, which must have been extremely trritating, in the very commencement of a discourse in which he was to defend himself, and prove the truth of the Christian religion. He stated a fact, ac- knowledged by the best Greek writers ; and he reasoned from that fact. The fact was—that the Athenians were the most religious people in Greece, or, in other words, the most idolatrous: that there were in that city more altars, temples, sacrifices, and religious services, than in any other place. And independently of the authorities which may be quoted in support of this assertion, we may at once perceive the probability of it from the consideration that Athens was the grand university of Greece : that here philosophy and every thing relating to the worship of the gods was taught ; and that religious services to the deities must be abun- dant. Look at our own universities of Oxford and Cambridge ; here are more prayers, more religious acts and services, than in any other places in the nation, and very properly so. These were founded to be seminaries of learning and religion; and their very statutes suppose religion to be essential to learning ; and their founders were in general religious characters, and endowed them for religious purposes. These, therefore, are not superstitious services ; for, as super- stition signifies “unnecessary fears or scruples in 1 CHAP. XVII. religious disposition of the Athenians religion ; observance of unnecessary and uncommanded rites or practices,”—JoHNson, it cannot be said of those services which are founded on the positive com- mand of God, for the more effectual help to religious feelings, or as a preventive of immoral practices. I consider the Athenians, therefore, acting in conformity to their own Jaws and religious institutions ; and Paul grants that they were much addicted to religious per- formances: this he pays as a compliment, and then takes occasion to show that their religion was defect- ive; they had not a right object of devotion; they did not know the true God; the true God was to them the unknown God; and this an altar in their own city acknowledged. He therefore began to declare that glorious Being to them whom they ignorantly wor- shipped. As they were greatly addicted to religious services, and acknowledged that there was a Being to them unknown, and to whom they thought it neces- sary to erect an altar, they must, consistently with their character as a religious people and with their own concession in the erection «f this altar, hear quietly, patiently, and candidly, a discourse on that God whose being they acknowledged, but whose nature they did not know. Thus St. Paul, by acknowledg- ing their religious disposition, and seizing the fact of the altar being inscribed to the unknown God, as- sumed a right which not a philosopher, orator, or judge in the Areopagus could dispute, of bringing the whole subject of Christianity before them, as he was now brought to his trial, and put on his defence. The whole of this fine advantage, this grand stroke of rhe- torical prudence, is lost from the whole account, by our translation, ye are in all things too superstitious, thus causing the defendant to commence his discourse with a charge which would have roused the indigna- tion of the Greeks, and precluded the possibility of their hearing any thing he had to say in defence of his conduct. 2. That the original word, on the right interpreta- tion of which I have laid so much stress, is taken ina good sense, and signifies religious worship and reve- rence, I shall show by several proofs; some of which may be seen in Mr. Parkhurst, under the word Δεισιδαιμονια, which Suidas explains by εὐλαβεια περι το Θεῖον, reverence towards the Deity. And Hesychius, by φοβοθεῖα, the fear of God. “In this good sense it is often used by Diodorus Siculus. Herodotus says of Orpheus, he led men, etc δεισιδαιμονίαν, to be religious ; and exhorted them, ext τὸ evaeBew, to piety; where it is manifest that δεισιδαιμονία must mean religion, and not superstition. But, what is more to the present purpose, the word is used by Josephus, not only where a heathen ealls the pagan religion δεισιδαιμονίας, (Antiq. lib. xix. cap. 5. s. 3,) or where the Jewish religion is spoken of by this name, in several edicts that were made in its favour by the Romans, (as in Antiq. lib xiv. cap. 10, s. 13, 14, 16, 18, 19,) but also where the historian is expressing his own thoughts in his own words: thus, of King Manasseh, after his repentance and restoration, he says, ἐσπουδαζεν macy περι αὐτὸν (Qcov) τῃ δεισιδαιμον ᾳ χρῆσθαι, he endeavoured to behave in the MosT RELIGIOUS manner towards God.— Antiq. lib. x. cap. 3, s. 2. And, speaking of a riot that happened among the Jews on oceasion of a Ro- 829 Observations on Paul’s man soldier’s burning the book of the law, he observes that the Jews were drawn together on this occasion, τῃ δεισιδαιμονίᾳ, by their religion, as if it had been. by an engine; ὀργάνῳ twt.—De Bell. lib. 11. cap. 12, s. 2.” It would be easy to multiply examples of this use of the word; but the reader may refer, if neces- sary, to Wetstein, Pearce, and others. 3. That the Athenians were reputed, in this respect, a devout people, the following quotations may prove. Pausanias, in Attic. cap. xvii. p. 39, edit. MKuhn., says that the Athenians were not only more humane, αλλα καὶ ες Oeove εὐσεβεῖν, but more devout towards the gods; and again he says, δηλα τὲ evapywc, door Theov τι ἑτερων EVvoEBELaC μετεςίν, it appears plainly how much they exceed others in the worship of the gods; and, in cap. xxiv. p. 56, he says, A@jvacoce περισσοτερον Tl, ἡ τοις αλλοις, ες Ta Bera ect σπουδης; that the Athenians are abundantly more solicitous about Divine matters than others. And Josephus seals this testimony by the assertion, contr. Apion, li. 10: Αθηναίους ευσεβεςατους τῶν Ἕλληνων παντες λεγοῦσι ; Every body says that the Athenians are the most religious people of all the Greeks.—See Bp. Pearce. From all these authorities it is palpable that St. Paul must have used the term in the sense for which 1 have contended. 4. Τὴ the preceding notes, I have taken for granted that Paul was brought to the Areopagus to be tried on the charge of setting forth strange gods. Bp. Warburton denies that he was brought before the Areopagus on any charge whatever ; and that he was taken there that the judges might hear him explain his doctrine, and not to defend himself against a charge which he does not once notice in the whole of his discourse. But there is one circumstance that the bishop has not noticed, viz. that St. Paul was not permitted to finish his discourse, and therefore could not come to those particular parts of the charge brought against him which the bishop thinks he must have taken up most pointedly, had he been accused, and brought there to make his defence. The truth is, we have little more than the apostle’s exordium, as he was evidently interrupted in the prosecution of his defence. As to the supposition that he was brought by philosophers to the Areopagus, that they might the better hear him explain his doctrine, it appears to have little ground; for they might have heard him to as great advantage in any other place: nor does it appear that this court was ever used, except for the solemn purposes of justice. But the question, whether Paul was brought to the Areopagus that he might be tried by the judges of that court, Bishop Pearce answers with his usual judgment and discrimination. He observes: 1. “ We are told that one effect of his preaching was, that he converted Dionysius the Areo- pagite, ver. 34; and this seems to show that he, who was a judge of that court, was present, and, if so, pro- bably other judges were present also. 2. If they who brought Paul to Areopagus wanted only to satisfy their curiosity, they had an opportunity of doing that in the market, rnentioned ver. 17. | Why then did they remove him to another place? 3. When it is said that they brought Paul to Areopagus, it is said that they look him, ἐπιλαβομενοι avrot, or, rather, they laid 830 THE ACTS. preaching in the Areopagus hold on him, as the Greek word is translated, Luke XXili. 26, and xx. 20, 26, and as it ought to have been here, in chap. xxi. 30, 33, and especially in this latter verse. 4. It is observable that Paul, in his whole discourse at the Areopagus, did not make the least attempt to move the passions of his audience, as he did when speaking to Felix, chap. xxiv. 25, and to Agrippa, chap. xxvi. 29; but he used plain and grave reasoning to convince his hearers of the sound- ness of his doctrine. “ Now, we are told by Quinctilian, in Inst. Orat. ii. 16, that Athenis actor movere affectus vetabatur: the actor was forbidden to endeavour to excite the passions. And again, in vi. 1, that Athenis affectus movere etiam per preconem prohibebatur orator: among the Athenians, the orator was prohibited by the public crier to move the passions of his auditory. And this is confirmed by Pfilostratus in prom. lib. i. de Vit. Sophist. ; and by Atheneus, in Deipnosoph. xiii. 6. If, therefore, it was strictly forbidden at Athens to move the affections of the courts of justice, especially in that of the Areopagus, we see a good reason why Paul made no attempt in that way; and, at the same time, we learn how improperly the painters have done all they could, when they repre- sent Paul speaking at Athens, endeavouring both by his looks and gestures to raise those several pas- sions in his hearers which their faces are meant to express.” I have only to add here, that, though St. Paul did not endeavour to excite any passions in his address at the Areopagus, yet each sect of the philosophers would feel themselves powerfully affected by every thing in his discourse which tended to show the emptiness or falsity of their doctrines ; and, though he attempted to move no passions, yet, from these considerations, their passions would be strongly moved. And this is the idea which the inimitable Raphael took up in his cele- brated cartoon on this subject, and which his best copier, Mr. Thomas Holloway, has not only engraved to the life, but has also described in language only in- ferior to the cartoon itself; and, as it affords no mean comment on the preceding discourse, my readers will be pleased to find it here. By the cartoons of Raphael, we are to understand certain Seripture pieces painted by Raphael d’Urbino, and now preserved in the palace at Hampton court They are allowed to be the chefs d’ceuvre in their kind. They have been often engraved, but never so as to give an adequate representation of the matchless originals, till Mr. Thomas Holloway, who has completely seized the spirit of the artist, undertook this most laborious work, in which he has been wholly engaged for seve- ral years; and in which he has, for some time past, associated with himself Messrs. Slann and Webd, two excellent artists, who had formerly been his own pupils. The cartoon to which I have referred has been some time finished, and delivered to the subscribers; and with it that elegant description, from which the follow- ing is a copious extract :— ‘“‘ The eye no sooner glances on this celebrated car- toon than it is immediately struck with the command- ing attitude of the speaker, and the various emotions excited in his hearers. A Observations on I aul’s “ The interest which the first appearance of St. Paul at Athens had occasioned, was not calculated to sub- side on a sudden; his doctrines were too new, and his zeal too ardent. From the multitude it ascended to the philosophers. The Epicureans and Stoics parti- cularly assailed him. Antecedently to the scene de- scribed in the picture, among the various characters already encountered by the apostle, many undoubtedly, in their speculations upon Divine subjects, had often imagined a sublimer religion than that commonly ac- knowledged: such, therefore, would make it their business to hear him again. Others, to whom truth was of less value than the idle amusement of vain dis- quisition, felt no other motive than curiosity. By far the greater part, however, obstinately bigoted to their’ particular tenets, and abhorring innovation, regarded him as impious, or a mere babbler: these also wished to hear him again, but with no other than the insidious view, that, by a more regular and explicit profession of his doctrines, he might expose his own absurdities, or render himself obnoxious to the state. The drapery accords with the majesty of the figure; and the light is so managed, especially on the arms and hands, as greatly to assist the energy of the action. “The painter has proceeded, from the warmth of full conviction, through various gradations, to the ex- tremes of malignant prejudice, and invincible bigotry. “In the foreground, on the right, is Dionysius, who is recorded to have embraced the new religion. With the utmost fervour in his countenance, and with a kind of sympathetie action and unconscious eagerness, he advances a step nearer. His eye is fixed on the apos- tle: he longs to tell him his conversion, already per- haps preceded by conviction wrought in his mind by the reasonings of the sacred teacher on previous occa- sions, in the synagogue, and in the forum or market- place. He appears not only touched with the doctrine he receives, but expresses an evident attachment to his instrueter : he would become his host and protector. “This figure is altogether admirable. The grace- fulness of the drapery and of the hair; the masculine beauty of the features; the perspective drawing of the arms; the life and sentiment of the hands, the right one especially, are inimitable. “ Behind is Damaris, mentioned with him as a fel- low believer. This is the only female in the compo- sition; but the painter has fully availed himself of the character, in assisting his principle of contrast; an excellence found in all the works of Raphael. Her discreet distance, her modest deportment, her pious and diffident eye, discovering a degree of awe, the decorum and arrangement of her train, all interest the mind in her favour. “ Next to these, but at some distance, is a Stoic. The first survey of this figure conveys the nature of his peculiar philosophy—dignity and austerity. Raphael has well understood what he meant in this instance to illustrate. His head is sunk in his breast; his arms are mechanically folded; his eyes, almost shut, glance wwards the ground: he is absorbed in reflection. In spite of his stoicism, discomposure and perplexity in- vade his soul, mixed with a degree of haughty morti- fication. “ Sir Joshua Reynclds has observed that ‘ the same 1 CHAP. XVII. preaching in the Areopagus idea is continued through the whole figure, even to the drapery, which is so closely muffled about him that even his hands are not seen ;’ and that, ‘ by this happy cor- respondence between the expression of the countenance and the disposition of the parts, the figure appears to think from head to foot.’ “Behind the Stoic are two young men, well con- trasted in expression: anger in the elder, and in the other, youthful pride, half abashed, are finely diseri- minated. “ Beyond, in the same continued half circle with the Stoic, is perhaps exhibited the most astonishing con- trast ever imagined; that of inexorable sternness, and complete placidity. “ Of the two figures, the first is denominated a Cy nic, who, disappointed in his expectation of the ridi- culous appearance which he conceived the apostle, when confronted, would make among them, abandons his mind to rage. His formidable forehead concentrates its whole expression: with a fixed frown and threatening eye, he surveys the object of his indignation. He alone would engage to confute him, or punish his te- merity. His eager impatience and irritation are not discovered in his features only ; he raises his heel from the ground, and leans with a firmer pressure on his crutch, which seems to bend beneath him. “Pass from him to the more polished Epicurean. This figure exhibits perfect repose of body and mind : no passions agitate the one ; no action discomposes the other. His hands, judiciously concealed beneath beau- tiful drapery, shows there can be no possible motion or employment for them. His feet seem to sleep upon the ground. His countenance, which is highly pleasing, and full of natural gentleness, expresses only a smile of pity at the fancied errors of the apostle, mingled with delight derived from his eloquence. He waits, with an inclined head, in passive and serene expecta- tion. If a shrewd intelligence is discovered in his eyes, it is too gentle to disturb the general expression of tranquillity. “Behind are two other young men: the first dis- covers a degree of superciliousness with his vexation ; his companion is more disgusted, and more morose. “These, and the two young figures previously de- scribed, are not introduced merely to fill up the group ; they may be intended as pupils to the philosophers before them, though by some considered as young Romans, who have introduced themselves from ennui or curiosity. “ Beyond is a character in whose mind the force of truth and eloquence appears to have produced convic- tion; but pride, vanity, or self-interest, impel him to dissemble. His finger, placed upon the upper lip, shows that he has imposed silence upon himself. “Tn the centre is seated a group from the academy. The skill of Raphael in this instance is eminent. These figures are not only thrown into shade, to prevent their interference with the principal figure ; but, from their posture, they contribute to its elevation, and at the same time vary the line of the standing group. (ΤῈ seems as if the old philosopher in profile, on the left, had offered some observations on the apostle’s ad- dress; and that he was eagerly listening to the reply of his sage friend, in whose features we behold more 831 Paul departs from Athens, of the spirit of mild philosophy. The action of his fingers denotes his habit of reasoning, and regularity of argument. The middle figure behind appears to be watching the effect which his remarks would produce. “The action of the young man, pointing to the apostle, characterizes the keen susceptibility and im- petuosity of his age. His countenance expresses dis- gust, approaching to horror. The other young man turns his head round, as though complaining of unrea- sonable interruption. The drapery of both the front figures in this group is finely drawn: the opening action of the knees in the one is beautifully followed and described by the folds ; in the other, the compres- sion, in consequence of the bent attitude, is equally executed ; the turn of the head gives grace and variety to the figure. “The head introduced beyond, and rather apart, is intended to break the two answering lines of the dark contour of the apostle’s drapery, and the building in the background. “Tn the group placed behind the apostle, the mind is astonished at the new character of composition. The finest light imaginable is thrown upon the sitting figure ; and, as necessary, a mass of shade is cast upon the two others. “Tt is difficult to ascertain what or whom Raphael meant by that corpulent and haughty personage wear- ing the cap. His expression, however, is evident: malice and vexation are depicted in his countenance ; THE ACTS. and comes to Corinth his stride, and the action of his hand, are character- istic of his temperament. “The figure standing behind is supposed to be a magician. His dark hair and beard, which seem to have been neglected, and the keen mysterious gaze of his eye, certainly exhibit a mind addicted to unusual studies. Under him, the only remaining figure is one who listens with malignant attention, as though intend- ing to report every thing. He has the aspect of a spy. His eye is full of danger to the apostle ; and he crouches below that he may not be disturbed by com- munication. “Tf this figure be considered with reference to Dio- nysius, it may be remarked that Raphael has not only contrasted his characters, but even the two ends of his picture. By this means the greatest possible force is given to the subject. At the first survey, the subor- dinate contrasts may escape the eye, but these greater oppositions must have their effect. “When, from this detailed display of the cartoon the eye again glances over the whole subject, including the dignity of the architecture; the propriety of the statue of Mars, which faces his temple; the happy management of the landscape, with the two conversa- tion figures; the result must be an acknowledgment that in this one effort of art is combined all that is great in drawing, in expression, and in composition.”— Holloway’s description of Raphael’s Cartoon of Paul preaching at Athens. CHAPTER XVIII Paul, leaving Athens, comes to Corinth, meets with Aquila and Priscilla, and labours with them at tent- making, 1-3. He preaches, and proves that Jesus was the Christ, 4, 5. and he purposes to go to the Gentiles, 6. The Jews oppose and blaspheme 3 Justus, Crispus, and several of the Corinthians believe, 7, 8. Paul has a vision, by which he is greatly comforted,9, 10. He continues there a year and six months, 11. Gallio being deputy of Achaia, the Jews make insurrection against Paul, and bring him before the deputy, who dismisses the cause; whereupon the Jews commit a variety of outrages, 12-17. and from thence to Ephesus, where he preaches, 18-20. Antioch, Galatia, and Phrygia, 21-23. A.M. cir. 4058. ἡ fone 751: AFTER these things Paul An. Olymp. departed from Athens, and cir. ΟΟΥ̓́ΠΙ. 2. ὃ Sa came to) Δ ΟΤΙΠΊΠ : 41 Cor.i.2; Rom. xvi. 3; Paul sails to Syria, He leaves Ephesus—goes to Caesarea, visits Account of Apollos and his preaching, 24-28. 2 And found a certain Jew Wenner named * Aquila, born in Pontus, An. Olymp. cir. CCVIII. 2. lately come from Italy with his 1 Cor. xvi. 19; 2 Tim. iv. 19. NOTES ON CHAP. XVIII. Verse 1. Paul departed from Athens] How long he stayed here, we cannot tell; it is probable it could not be less than three months ; but, finding that the Gospel made little progress among the Athenians, he resolved to go to Corinth. CoriNnTH was situated on the isthmus that connects Peloponnesus to Attica; and was the capital of all Achaia, or Peloponnesus. It was most advantage- ously situated for trade; for, by its two ports, the Lecheum and Cenchree, it commanded the commerce both of the Jonian and Agean Sea. It was destroyed by the Romans under Mummius, about one hundred and forty-six years before Christ, in their wars with Attica; but was rebuilt by Julius Cesar, and became 832 one of the most considerable cities of Greece. Like other kingdoms and states, it has undergone a variety of revolutions: from the oppressive and destructive government of the Turks it has been lately restored to that of the Greeks; but it is greatly reduced, its whole population amounting only to between thirteen and four- teen thousand souls. It is about 46 miles east of Athens, and 342 S. W. of Constantinople. Its public buildings were very superb ; and there the order called the Corinthian Order, in architecture, took its rise. Verse 2. A certain Jew named Aquila] Some have supposed that this Aquila was the same with the On- kelos, mentioned by the Jews. See the article in Wolfius, Bibl. Hebr. vol. ii. p. 1147. We have na evidence that this Jew and his wife were at this time 1 Paul engages m tent-making. CHAP A. Mi cir. 4058. wife Priscilla; (because that An. 0 lymp. Claudius had commanded all UL. 2. Jews to depart from Rome :) and came unto them. 3 And because he was of the same craft, he abode with them, ἢ and wrought: for by their occupation they were tent-makers. cir. CC bChap. xx. 34; ] Cor. iv. 12; 1 Thess. ii. 9; 2 Thess. iii. 8. © Chap. xvii. 2.——# Chap. xvii. 14, 15. converted to the Christian religion. Their conversion was most likely the fruit of St. Paul’s lodging with them—Pontus. See the note on chap. il. 9. Claudius had commanded all Jews to depart from Rome] This edict of the Roman emperor is not men- tioned by Josephus; but it is probably the same to which Suetonius refers in his life of Claudius; where he says, Judeos, impulsore Chresto, assidue tumultu- antes Roma expulit. “He expelled the Jews from Rome, as they were making continual insurrections, under their leader Chrestus.” Who this Chrestus was we cannot tell; probably Suetonius meant Christ ; but this I confess does not appear to me likely. There might have been a Jew of the name of Chrestus, who had made some disturbances, and, in consequence, Claudius thought proper to banish all Jews from the city. But how could he intend Christ, who was never at Rome? nor did any one ever personate him in that city ; and it is evident he could not refer to any spirit- ual influence exerted by Christ on the minds of the people. Indeed he speaks of Chrestus as being the person who was the cause of the disturbances. It is no fictitious name, no name of an absent person, nor of a sect ; but of one who was well known by the dis- turbanees which he occasioned, and for which it is likely he suffered, and those of his nation were ex- pelled. This decree, which was made, not by the senate, but by the emperor himself, continued only in force during his life, if so long; for in a short time after this Rome again abounded with Jews. Verse 3. He abode with them, and wrought] Bp. Pearce observes that it was a custom among the Jews, even of such as had a better education than ordinary, which was Paul’s case, chap. xxii. 3, to learn a trade, that, wherever they were, they might provide for themselves in case of necessity. And though Paul, in some cases, lived on the bounty of his converts, yet he chose not to do so at Ephesus, chap. xx. 34; nor at Corinth or other places, 1 Cor. iv. 12; 2 Cor. ix. 8,9; 1 Thess. iii. 8; and this Paul did for a reason which he gives in 2 Cor. xi. 9-12. While he was at Corinth he was supplied, when his own labour did not procure him enough, “ by the brethren which came to him there from Macedonia.” It appears that the apostle had his lodging with Aquila and Priscilla; | and probably a portion of the profits of the business, after his board was deducted. It was evidently no reproach for a man, at ¢hat time, to unite public teach- ing with an honest useful trade. And why should it be so now ? thorough knowledge of the Gospel way of salvation, explain that way to his less informed neighbours, though Vou 1. ( 53 \ May not a man who has acquired a SVL: He preaches in a synagogue A. M. cir. 4058, A. D. cir. 54. An. Olymp. cir. ΟΟΥ̓́ΠΙ. 2. 4 ° And he reasoned in the syna- gogue every Sabbath, and persuad- ed the Jews and the Greeks. SS 5 And ¢4when Silas and Timotheus were come from Macedonia, Paul was ° pressed in the spirit, and testified to the Jews that Jesus £ was Christ. eJob xxxii. 18; chapter xvii. 3; verse 28——‘Or, is the Christ. he be a tent-maker, (what perhaps we would call a house-carpenter,) or a shoemaker, or any thing else ? Even many of those who consider it a cardinal sin for a mechanic to preach the Gospel, are providing for themselves and their families in the same way. How many of the clergy, and other ministers, are farmers, graziers, schoolmasters, and sleeping partners in differ- ent trades and commercial concerns! A tent-maker, }in his place, is as useful as any of these. Do not ridicule the mechanic because he preaches the Gospel to the salvation of his neighbours, lest some one should say, in a language which you glory to have learned and which the mechanic has not, Mutato nomine, de TE fabula narratur. There are different opinions concerning what is meant here by the σκηνοποίος, which we translate tent- maker. Some think it means a maker of those small portable tents, formed of skins, which soldiers and travellers usually carried with them on their journeys ; others suppose that these tents were made of linen cloth. Some think that the trade of St. Paul was making hangings or curtains, such as were used at the theatres ; others think the σκηνοποίος was a sort of wm- brella-maker ; others, a weaver, &c., &c. In short, we know not what the trade was. I have generally preferred the notion of a carpenter, or faber lignarius. Whatever it was, it was an honest, useful calling, and Paul got his bread by it. Verse 4. He reasoned in the synagogue every Sab- bath] Discoursed at large concerning Jesus as the Messiah, proving this point from their own Scriptures, collated with the facts of our Lord’s life, &c. And persuaded the Jews and the Greeks.] Many, both Jews and proselytes, were convinced of the truth of his doctrine. Among his converts was Epenetus, the first fruit of his labour in Achaia, Rom. xvi. 5; and the family of Stephanas was the next; and then Crispus and Caius, or Gaius ; all of whom the apostle himself baptized, 1 Cor. i. 14-16. See on ver. 8. Verse 5. When Silas and Timotheus were come} We have seen, chap. xvii. 13, that when Paul was obliged to leave Berea, because of the persecution raised up against him in that place, he left Silas and Timotheus behind; to whom he afterwards sent word to rejoin him at Athens with all speed. It appears. 'from 1 Thess. iii. 10, that, on Timothy’s coming to Athens, Paul immediately sent him, and probably Silas 'with him, to comfort and establish the Church at Thessalonica. How long they laboured here is un- certain, but they did not rejoin him till some time after he came to Corinth. It appears that he was | greatly rejoiced at the account which Timothy brought 833 The Jews oppose, and Paul A.M cir. 4058. 6 And &when they opposed An. Olymp. themselves, and blasphemed, * he cir. CCVIIL. 2. > : : ss shook Azs raiment, and said unto them, * Your blood be upon your own heads ; ΚΤ am clean: ' from henceforth I will go unto the Gentiles. 7 And he departed thence, and entered into a THE ACTS. purposes to go to the Gentues certain man’s house, named Justus, 4,M. cir. 4058 one that worshipped God, whose An. Olymp. ἧς cir. CCVIII. 2. house joined hard tothesynagogue, ς΄ ~ 8 ™And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house ; and many of the Corinthians hearing believed, and were baptized. & Chap. xiii. 45; 1 Pet. iv. 4. 4 Neh. v. 13; Matt. x. 14; chap. ΧΙ]. 51——* Lev. xx. 9,11, 12; 2Sam.i. 16; Ezek. xviii. 13; xxxili, 4——k Ezek. iii. 18, 19; xxxiii. 9; chap. xx. 26 1 Chap. xiii. 46; xxviii. 28.——™] Cor. i. 14. of the Church at Thessaloniea ; and it must have been immediately after this that he wrote his first epistle to that Church, which is probably the first, in order of time, of all his epistles. Paul was pressed in spirit] Svveryeto τῳ πνευματι, or he was constrained by the Spirit of God, in an ex- traordinary manner, to testify to the Jews that Jesus was the Christ. Instead of τῷ πνεύματι, in the spirit, To Aoyw, in the word or doctrine, is the reading of ABDE, three others; both the Syriac, Coptic, Vul- gate, Basil, Chrysostom, and others. Griesbach has received this reading into the text, and Bp. Pearce thus paraphrases the verse: “ And when Silas and Timotheus were come from Macedonia, Paul set him- self, together with them, wholly to the word; i. e. he was fully employed, now that he had their assistance, in preaching the Gospel, called the word in chap. iv. 4; xvi. 6,32,and xvii. 11. St. Luke seems to have intended to express here something relating to St. Paul which was the consequence of the coming of Silas and Timotheus; and that was rather labouring with them more abundantly in preaching the word than his being “pressed in spirit.” This appears to be the true sense of the word, and that τῳ λόγῳ is the genuine reading there can be no doubt. Συνείχετο, which we translate pressed, and which the Vulgate translates instabat, Bp. Pearce thinks should be trans- lated wna cum illis instabat, he earnestly strove toge- ther with them, τῷ λόγῳ, in preaching the word. The true sense is given by Calmet, Paul s’employoit ἃ précher encore avec plus d’ardeur, Paul was employed with more ardour in preaching, and testifying to the Jews that Jesus was the Christ. From this time we hear no more of Silas ; probably he died in Macedonia. Verse 6. When they opposed) Αντιτασσομενων, Sys- tematically opposing ; putting themselves in warlike order against him: so the word implies. And blasphemed] This is precisely the way in which they still act. They have no arguments against Jesus being the Messiah; but, having made a cove- nant with unbelief, as soon as they are pressed on this point, they rail and blaspheme.—See the Tela ignea Satana, by Wagenseil. He shook his raiment] This was an action similar to that of shaking the dust off the feet ; see on Matt. x. 14. See a parallel act, and it8 signification, in Nehem. v. 13: Also I sHoox my wap, and said, So shall God SHAKE every man FROM HIS HOUSE and FROM his Lapour; even thus shall he be SHAKEN οὔτ and EMPTIED. St. Paul’s act on this occasion seems to have been the same with this of Nehemiah, and with 834 the same signification; and it is likely that he was led by a Divine impulse to do it—thus signifying the shaking and emptying out of this disobedient people, which took place about sixteen years afterwards. Your blood be upon your own heads] That is, ye alone are the cause of the destruction that is coming upon yourselves and upon your country. Iam clean] Καθαρος eyo, | am pure or innocent of your death and ruin. 1 have proposed to you the Gospel of Jesus Christ—the only means by which ye can be saved, and ye have utterly rejected it. I shall labour no more with you; and, from henceforth, shall confine my labours to the Gentiles. St. Paul must refer to the Jews and Gentiles of Corinth particularly ; for he preached to the Jews occasionally in other places ; see chap. xix. 8, 9; and several were brought to the knowledge of the truth. But it seems as if the Jews from this time systematically opposed the Gospel of Christ ; and yet, general tenders of this salvation were made to them wherever the apostles came ; and when they rejected them, the word was sent to the Gentiles; see chap. xix. 8, 9. Pure from blood, or pure from guilt, is commonly expressed by kafapoc; thus Heliodorus, lib. i. p. 49: Erg devpo διετελεσα καθαραν ἐμαυτὴν απὸ σῆς ὁμιλιας φυλαττεσα, Until now I have lived, preserving myself pure: and Alciphron, lib. i. epist. 7, ad. fin. : Oude μίαναι AvOpw τας χειρας, ἃς ἡ ϑαλαττα εκ παιδος εἰς δευρο καϑαρας αδικηματων εφυλαξε, Nor to stain with pollu- tion the hands which a seafaring life has kept froma child until now pure from miquity. Verse 7. And he devarted thence] From his former lodging, or that quarter of the city where he had dwelt before with Aquila and Priscilla ; and went to lodge with Justus, apparently a proselyte of the gate. This person is called Titus, and Titus Justus, in several MSS. and versions. Verse 8. Crispus, the chief ruler of the synagogue] This person held an office of considerable consequence ; and therefore his conversion to Christianity must have been very galling to the Jews. It belonged to the chief or ruler of the synagogue to preside in all the assemblies, interpret the law, decide concerning things lawful and unlawful, punish the refractory, excommu- nicate the rebellious, solemnize marriages, and issue divorces. It is likely that, on the conversion of Cris- pus, Sosthenes was chosen to succeed him. Many of the Corinthians} Those to whom the sa- cred historian refers were probably Gentiles, and were the fruits of the apostle’s labours after he had ceased to preach among the Jews. ( 595 0 Paul has a vision, by which oe Ne 7 Then » spake the Lord to An, ΟἹ ΝᾺ Paul in the night by a vision, Be ir CONNE® not afraid, but speak, and hold not thy peace : 10 ° For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. 11 And he ? continued there a year and six months, teaching the word of God among hem. Ὁ Chap. xxiii. 11—® Jer. i. 18, 19 ; Matt. xxviii. 20. CHAP. XVIII. 12 And when Gallio was 4-,M; οἷν 4050. the deputy of Achaia, the Jews pan Cum. made insurrection with one ac- -- cord against Paul, and brought him to the judgment seat, 13 Saying, This fellow persuadeth men to worship God contrary to the law. 14 And when Paul was now about to open his mouth, Gallio said unto the Jews, ‘If it were a matter of wrong or wicked lewdness, he is greatly comforted. P Gr. sat there ——4 Chap. xxiii. 29; xxv. 11, 19. Verse 9. Then spake the Lord to Paul in the night by a vision] It is likely that Paul was at this time much discouraged by the violent opposition of the Jews, and probably was in danger of his life; see ver. 10; and might have been entertaining serious thoughts of ceasing to preach, or leaving Corinth. To prevent this, and comfort him, God was pleased to give him this vision. Be not afraid) That this comfort and assurance were necessary himself shows us in his first epistle to these Corinthians, chap. ii. 3: I was with you in weakness, and in fear, and in much trembling. Verse 10. No man shall set on thee] Kar ovdere επιθησεται cot, No man shall be permitted to lay vio- lent hands upon thee. Τ is very likely that the Jews had conspired his death ; and his preservation was an act of the especial interposition of Divine Providence. I have much people in this city.| Ev ry moder ταύτῃ, In this very city: there are many here who have not resisted my Spirit, and consequently are now under its teachings, and are ready to embrace my Gospel as soon as thou shalt declare it unto them. Verse 11. He continued there a year and six months| He was now confident that he was under the especial protection of God, and therefore continued teaching the word, tov λογον, the doctrine of God. It is very likely, that it was during his stay here that he wrote his first epistle to the Thessalonians, and the second not long after; and some think that the epistle to the Galatians was written during his stay at Corinth. Verse 12. When Gallio was the deputy of Achaia] The Romans comprehended, under the name of Achaia, all that part of Greece which lay between Thessaly and the southernmost coasts of Peloponnesus. Pausanias, in Aétic. vii. 16, says that the Romans were accus- tomed to send a governor into that country, and that they called him the governor of Achaia, not of Greece; because the Acheans, when they subdued Greece, were the Jeaders in all the Grecian affairs: see also Sueto- nius, in his life of Claudius, cap. xxv., and Dio Cas- sius, lx. 24. Edit. Reimari. Deputy] Ανθυπατεύοντος, serving the office of Av- θυπατος, or deputy : see the note on cliap. xiii. ver. 7. Gallio] This deputy, or proconsul, was eldest brother to the celebrated Lucius Anneus Seneca, the stoic philosopher, preceptor of Nero, and who is so well known among the learned by his works. The name of Gallio, was at first Marcus Anneus Novatus ; but, naving been adopted in the family of Gallio, he took | 1 the name of Lucius Junius Gallio. He, and Anneus Mela his brother, father of the poet Lucan, shared in the disgrace of their brother Seneca; and by this tyrant, Nero, whose early years were so promising, the three brothers were put to death; see Tacitus, Annal. lib. xv. 70, and xvi. 17. It was to this Gallio that Seneca dedicates his book De Ird. Seneca describes him as a man of the most amiable mind and manners: “ Quem nemo non parum amat, etiam qui amare plus non potest; nemo mortalium uni tam dul- cis est, quam hic omnibus : cum interim tanta naturalis boni vis est, uti artem simulationemque non redoleat :” vide Senec. Prefat. ad Natural. Quest. 4. He was of the sweetest disposition, affable to all, and beloved by every man. Statius, Sylvar. lib. ii. 7. ver. 30, Ode on the Birthday of Lucan, says not a little in his favour, in a very few words :— LInucanum potes imputare terris ; Hoc plus quam Senecam dedisse mundo, Aut dulcem generasse Gallionem. You may consider nature as having made greater efforts in producing Lucan, than it has done in pro- ducing Seneca, or even the amiable Gauuio. And brought him to the judgment seat} They had no power to punish any person in the Roman pro- vinces, and therefore were obliged to bring their com- plaint before the Roman governor. The powers that be are ordained of God. Tad the Jews possessed the power here, Paul had been put to death! Verse 13. Persuadeth men to worship God contrary to the law.] This accusation was very insidious. The Jews had permission by the Romans to worship their own God in their own way: this the laws allowed. The Roman worship was also established by the law. The Jews probably intended to accuse Paul of aet- ing contrary to both laws. ‘“ He is not a Jew, for he does not admit of circumcision; he is not a Gentile, for he preaches against the worship of the gods. He is setting up a worship of his own, in opposition to all laws, and persuading many people to join with him: he is therefore a most dangerous man, and should be put to death.” Verse 14. Paul was now “Aout to open his mouth} He was about to enter on tis 72fence; but Gallio, perceiving that the prosecution was ‘rough envy and malice, would not put Paul to any fartne, ‘rouble, but determined the matter as follows. 835 Gallio refuses to hear the charges A. M. cir. 4059. A. D. cir. 55. An. Olymp. cir. CCVIII. 3. O ye Jews, reason would that I should bear with you : 15 But if it be a question of words and names, and of your law, look ye toit; for I will be no judge of such matters. THE ACTS. of the Jews against Paul. 16 And he drave them from A.M. cir. 4059. : A. Ὁ. ctr. 55. the judgment seat. An, Olymp. 1 Thenyallthes@reckestook. “= COP * τ Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things. T] Corinthians, chap. i. 1. If it were a matter of wrong] Adixnua, Of injus- tice ; any thing contrary to the rights of the subject. Or wicked lewdness| ‘Padtovpynua tovnpov, Destruc- tive mischief. (See the note on chap. xiii. 10, where the word is explained.) Something by which the sub- ject is grievously wronged ; were it any crime against society or against the state ; Reason would that I should bear with you.] Kara Aoyov av ηνεσχομην ὕμων, According to reason, or the merit of the case, I should patiently hear you. Verse 15. But if it be a question of words] Περι λογου, Concerning doctrine and names—whether the person called Jesws be the person you call the Messiah. And of your law—any particular nicety, concerning that Jaw which is peculiar to yourselves: Look ye to it—settle the business among yourselves; the Roman government does not meddle with such matters; and I will not take upon me to decide in a case that does not concern my office. As if he had said: “ The Roman laws give religious liberty to Jews and Greeks; but, if controversies arise among you on these subjects, decide them among yourselves, or dispute about them as much as you please.” A better answer could not be given by man; and it was highly becoming the acknowledged meekness, gentleness, and benevolence of this amiable man. He concluded that the state had no right to control any man’s religious opinion; that was between the olject of his worship and his own conscience ; and therefore he was not authorized to intermeddle with subjects of this nature, which the law left to every man’s private judgment. Had all the tulers of the people in every country acted as this sensible and benevolent Roman, laws against liberty of conscience, concerning religious persecution, would not be found to be, as they now are, blots and dis- graces on the statute books of almost all the civilized nations of Europe. Verse 16. And he drave them from the judgment seat.| He saw that their accusation was both frivolous and vexatious, and he ordered them to depart, and the assembly to disperse. The word απηλασεν, which we translate he drave, does not signify here any act of violence on the part of Gallio or the Roman officers, but simply an authoritative dismission. Verse 17. Then all the Greeks took Sosthenes] As this man is termed the chief ruler of the synagogue, it is probable that he had lately succeeded Crispus in that office, see ver. 8; and that he was known either to have embraced Christianity, or to have favoured the cause of St. Paul. He is supposed to be the same person whom St Paul associates with himself in the first epistle to the Corinthians, chap. i. 1. Crispus might have been removed from his presidency in the Synagogue as soon as the Jews found he had embraced 836 Christianity, and Sosthenes appointed in his place. And, as he seems to have speedily embraced the same doctrine, the Jews would be the more enraged, and their malice be directed strongly against hum, when they found that the proconsul would not support them in their opposition to Paul. But why should the Greeks beat Sosthenes? i have in the above note proceeded on the supposition that this outrage was committed by the Jews; and my reason for it is this: Οἱ Ἕλληνες, the Greeks, is omitted by AB, two of the oldest and most authentic MSS. in the world: they are omitted also by the Coptic and Vulgate, Chrysostom, and Bede. Instead of Ol Ἕλληνες, three MSS., one of the eleventh, and two of the thirteenth century, have Isdaro., the Jews ; and it is much more likely that the Jews beat one of their own rulers, through envy at his conversion, than that the Greeks should do so; unless we allow, which is very probable, (if Ἕλληνες, Greeks, be the true read- ing,) that these Hellenes were Jews, born in a Greek country, and speaking the Greek language. And Gallio cared for none of those things.) Και οὐδὲν τουτων τῳ Tardive euedev. And Gallio did not concern himself, did not intermeddle with any of these things. As he found that it was a business that con- cerned their own religion, and that the contention was among themselves, and that they were abusing one of their own sect only, he did not choose to interfere. He, like the rest of the Romans, considered the Jews a most despicable people, and worthy of no regard ; and their present conduct had no tendency to cause him to form a different opinion of them from that which he and his countrymen had previously entertained. It is not very likely, however, that Gallio saw this outrage ; for, though it was before the judgment seat, it probably did not take place till Gallio had left the court; and, though he might be told of it, he left the matter to the dictors, and would not interfere. The conduct of Gallio has been, in this case, greatly censured ; and I think with manifest injustice. In the business brought before his tribunal, no man could have followed a more prudent or equitable course. His whole conduct showed that it was his opinion, that the civil magistrate had nothing to do with religious opinions or the concerns of conscience, in matters where the safety of the state was not implicated. He therefore refused to make the subject a matter of legal discussion. Nay, he went much farther; he would not even interfere to prevent either the Jews or the apostles from making proselytes. Though the complaint against the apostles was, that they were teaching men to worship God contrary to the law ; see the note on ver. 15, yet, even in this case, he did not think it right to exert the secular power to restrain the 1 Paul comes to Ephsesus, upper coasts came to Ephesus: and finding certain disciples, 2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, ° We have not so much as heard whether there be any Holy Ghost. 3 And he said unto them, Unto. 4,™, “ix. 4060. what then were ye baptized? And An Olymp. : ; sir. COVILL 4. they said, ἃ Unto John’s baptism. ““—-—"> 4 Then said Paul, “ John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5 When they heard this, they were bap- 81 Cor. i. 12; iii. 5,6—>1 Mae. iii. 37; vi. 1—® Chap. viii. 16; see 1 Sam. iii. 7. 4 Chap. xviii. 25. © Matt. ii. 11; John i. 15, 27, 30: chap.i; 5; xi. 16; xiii. 24, 25. NOTES ON CHAP. XIX. Verse 1. And it came to pass—while Apollos was at Corinth] The Codex Beze begins this chapter differ- ently. But when Paul was desirous, according to his own counsel, to go to Jerusalem, the Spirit com- manded him to return into Asia: then, passing through the upper parts, he came to Ephesus. This addition is also found in the Latin or Itala part of the same ΜΕ... and in the margin of the later Syriac. Paul having passed through the upper coasts! That is, through those parts of Asia Minor that lay eastward of Ephesus, such as Galatia, Phrygia, and probably that these are called the upper coasts. See their situa- tion on the map. Verse 2. Have ye recewed the Holy Ghost] It is likely that these were Asiatic Jews, who, having been at Jerusalem about twenty-six years before this, had heard the preaching of John, and received his baptism, believing in the coming Christ, whom John had pro- claimed; but it appears that till this time they had got no farther instruction in the Christian religion. | Paul, perceiving this, asked them if they had received the Holy Ghost since they believed? For it was the common privilege of the disciples of Christ to receive, not only the ordinary graces, but also the extraordinary gifts of the Holy Spirit; and thus the disciples of Christ differed from those of John, and of all others. John baptized with water; Jesus baptized with the Holy Ghost. And to this day the genuine disciples of Christ are distinguished from all false religionists, and from nominal Christians, by being made partakers of this Spirit, which enlightens their minds, and con- vinces of sin, righteousness, and judgment; quiekens their souls, witnesses to their conscience that they are the children of God, and purifies their hearts. Those who have not received these blessings from the Holy - 1 Spirit, whatever their profession may be, know nothing better than John’s baptism: good, excellent in its kind, but ineffectual to the salvation of those who live under the meridian of Christianity. We have not so much as heard whether, &e.| That | is, they had not heard that there were particular gifts and graces of the Holy Spirit to be received. They could not mean that they had not heard of the Holy Spirit ; for John, in his baptism, announced Christ as about to baptize with the Holy Ghost, Matt. iii. 11; Luke iii. 16 ; but they simply meant that they had not | heard that this Spirit, in his gifts, had been given to Lycaonia and Lydia; and itis in reference to Ephesus or received by any one. Verse 4. That they should believe on him which should come after| John baptized them with the bap- tism of repentance ; this was common to all the baptisms administered by the Jews to proselytes ; but telling them that they should believe on him who was coming, was peculiar to John’s baptism. Verse 5. When they heard this, &e.] As there is no evidence in the New Testament of persons being rebaptized, unless this be one, many criticisms have been hazarded to prove that these persons were not rebaptized. Lseenoneed of this. To be a Christian, a man must be baptized in the Christian faith: these persons had not been baptized into that faith, and there- fore were not Christians: they felt this, and were im mediately baptized into the name of the Lord Jesus This is a plain case; but let one instance be produced of a person being, rebaptized, who had before been bap- tized in.the name of the holy Trinity, or even in the_ name of Jesus alone. In my view, it is an awful thing — to iterate baptism when it had been before -essentially performed: by “ essentially performed,” I mean, admi- nistered by sprinkling, washing, or plunging, by or in water, in the name of the Father, Son, and Spirit, being invoked at the time. Whoever has had this has the 841 Paul preaches in the school of A. M. cir. 4060. tized fin the name of the Lord A. D. cir. 56. An. Olymp. cir. CCVIII. 4 Jesus. 6 And when Paul had £ laid his hands upon them, the Holy Ghost came on them; and "they spake with tongues, and prophesied. 7 And all the men were about twelve. 8 Ἴ΄ And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things * concern- ing the kingdom of God. 9 But ! when divers were hardened, and be- THE ACTS. Tyrannus, and works muracles. lieved not, but spake evil ™of 4, ae ane 406 that way before the multitude, he Απ. Olymp. cir. CCIX. 1. departed from them, and sepa- rated the disciples, disputing daily in the school of one Tyrannus. 10 And ™this continued by the space ot two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. 11 And ° God wrought special miracles by the hands of Paul: 12 ?So that from his body were brought £ Chap. vill. 16.—= Chap. ee 6; viii. 17— Chap. 11. 4; x. 46. Chap. : xvii. 2; xviii. 4. hap. 1. 3; xxviil. 23—12 Ὁ Tim. 1.15; 2 Pet. ii. 2; Jude 10. m See chap. ix. 2; xxii. 4; xxiv. 14; ver. 23. 1 See chap. xx. /3]. © Mark xvi. 20; chap. xiv. 3. P Chap. v. 15; see 2 Kings iv. 29. essence of baptism, as far as that ean be conferred by man ; and it matters not at what period of his life he has had it; it is a substantial baptism, and by it the person has been fully consecrated to the holy and blessed Trinity ; and there should not be an iteration of this consecration on any account whatever. It is totally contrary to the canon law; it is contrary to the decisions of the best divines; it is contrary to the practice of the purest ages-of the Church of God; it is contrary to the New Testament, and tends to bring this sacred ordinance into disrepute. Verse 6. They spake with tongues, and prophesied. | They received the miraculous gift of different lan- guages ; and in those languages they taught to the peo- ple the great doctrines of the Christian religion ; for this appears to be the meaning of the word προεφητευον, prophesied, as it is used vee. Verse 8. Spake boldly—three months] We have often remarked that St. Paul, in every place, made his first offers of salvation to the Jews ; and it was only when they rejected it, that he turned to the Gentiles ; see chap. xviii. 6. And the same line of conduct he pursues here: he goes to the school of Tyrannus, at least a public place, to which all might resort, when they obstinately rejected the Gospel in the synagogue. Disputing and persuading] Atareyouevoc, καὶ πει- Gov, Holding conversations with them, in order to per- suade them of the truth of the doctrine of Christ. Verse 9. When divers were hardened] Twec, When some of them were hardened ; several no doubt felt the power of Divine truth, and yielded consent. Our term divers, one of the most éald in our language, has too general a meaning for this place. Behold the effect of the word of God! It is a savour of life unto life, or death unto death, according as it is received or rejected. The twelve men mentioned above received it affectionately, and they were made partakers of the Holy Ghost; the others were harden- ed, for they refused to believe; and they calumniated the doctrine, and became Satan’s preachers among the multitude, to prejudice them against Christ and his religion. Separated the disciples! Paul, and those converted under his ministry, had doubtless been in the habit of attending public worship in the synagogue; but, on 842 the persecuting conduct of these Jews, he and his con- verts wholly withdrew from the synagogue, and took a place for themselves; and constantly afterwards held their own meetings at a school room, which they hired no doubt for the purpose. The school of one Tyrannus.] For σχολῃ, the school, one MS. has ovvaywyy, the synagogue ; and, for Ty- rannus, some have T'yrannios. Some have considered the original word as being an epithet, rather than the name of a person; and think that a prince or nobleman is intended, because τύραννος, tyrant, is taken in this sense: but this is a most unlikely conjecture. It ap- pears that the person in question was a schoolmaster, and that he dent or hired his room to the apostles ; and that they preached daily in it toas many, both Jews and Gentiles, as chose to attend. It is very likely that Tyrannus was a Jew, and was at least well affected to the Christian cause ; for we have many proofs that individuals among them kept schools for the instruction of their youth; besides the schools or academies kept by the more celebrated rabbins. See Schoettgen and Vitringa. The school of Tyrannus might have been such a place as Eweter Hall, and such like places for public and especially for extraordinary religious meet- ings in London. Verse 10. By the space of two years] The school- house of Tyrannus was his regular chapel; and it is likely that in it he taught Christianity, as Tyrannus taught languages or sciences. All they—in Asia heard the word] Meaning, pro- bably, the Proconsular Asia, for the extent of which see the note on chap. xvi. 6. Jews and Greeks.| For, although he ceased preach- ing in the synagogues of the Jews, yet they continued to hear him in the school of Tyrannus. But it is likely that Paul did not confine himself to this place, but went about through the different towns and vil- lages ; without which, how could αἱ Asia have heard the word? By Greeks, we are to understand, not only the proselytes of the gate, but the heathens in general. Verse 11. God wrought special miracles] Δυνάμεις Te ov τας Tvyovcac, Miracles of no ordinary kind, i. e. extraordinary miracles. Verse 12. Handkerchiefs or aprons] Σουδαρια ἡ σιμικινθια, Probably the sudaria were a sort of hand 1 Account of the sons of Sceva, ἊΝ unto the sick handkerchiefs or An. Olymp. aprons, and the diseases departed cir, CCIX. 1. Ξ δ τὰ from them, and the evil spirits went out of them. 13 72 Then certain of the vagabond Jews, exorcists, "took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus, whom Paul preacheth. CHAP. XIX. vagabond Jewish exorcasts 14 And there were seven sons yg hea ee of one Sceva, a Jew, and chief Δα, Olymp. cir. CCIX.1. of the priests, which did so. es 15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? 16 And the man in whom the evil spirit was, leaped on them, and overcame them, and prevailed against them, so that they fled out 4 Matt. xii. 27. ® See Mark ix. 38; Luke ix. 49. kerchiefs, which, in travelling, were always carried in the hand, for the convenience of wiping the face ; and the simikinthia were either the sashes or girdles that went about the loins. These, borrowed from the apos- tle, and applied to the bodies of the diseased, became the means, in the hand of God, of their restoration to health. The diseases departed from them, and the evil spirits went out of them.) Here, there is a most evident dis- tinction made between the diseases and the evil spirits: | hence they were not one and the same thing. Verse 13. Certain of the vagabond Jews, exorcists] Τίνες απὸ των περιερχομενων Ἰουδαίων εξορκιςων; Cer- tain of the Jews who went about practising exorcisms. Vagabond has a very bad acceptation among us ; but, literally, vagabundus signifies a wanderer, one that has no settled place of abode. These, like all their coun- trymen, in all places, went about to get their bread in what way they could; making trial of every thing by which they could have the prospect of gain. Finding that Paul cast out demons through the name of Jesus, they thought, by using the same, they might produce the same effects; and, if they could, they knew it would be to them an ample source of revenue; for demoniacs abounded in the land. Verse 14. Seven sons of one Sceva, a Jew, and chief of the priests] The original Ἰουδαίου apytepewc, signifies a Jewish high priest; but it is not probable that any sons, much less seven sons of a Jewish high priest, should be strolling exorcists: it is therefore likely that vioc Σκευα τινος ἱερεως, the sons of Skeva, a certain priest, as it stands in the Codex Bez, is the true reading. The whole verse in that MS. reads thus: Among them were also the sons of Skeva, a priest, who wished to do the same: for they were accustomed to exorcise such persons. in to the demoniac, they began to invoke that Name, saying, We command thee by Jesus, whom Paul preacheth, to go out. And the evil spirit answered, and said unto them, Jesus I know, ὅς. It has been often remarked that in our Lord’s time there were many | of the Jews that professed to cast out demons ; and per- | haps to this our Lord alludes, Matt. xii. 27. See the note there. Josephus, in speaking of the wisdom of Solomon, says that he had that skill by which demons are ex- pelled; and that he left behind him the manner of using exorcisms, by which they are cast out; and that those arts were known among his countrymen down to his own time; and then gives us the following relation : “J have seen a certain man of my own country, whose 1 And entering | name was Eleazar, releasing people that were demo- niaes, in the presence of Vespasian, his sons, his cap- tains, and the whole multitude of his soldiers. The manner of the cure was this: He put a ring, that had a root of one of those sorts mentioned by Solomon, to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and, when the man fell down, immediately he adjured him to return into him no more, making still mention of Solomon, and reciting the incantations that he had composed. And when Eleazar would persuade the spectators that he had such power, he set at a little distance a cup of water, and commanded the demon, as he went out of the man, to overturn it; and, when this was done, the skill and wisdom of Solomon were showed very mani- festly.” Joseph. AntiQ. book viii. cap. 2, sect. 5 Whiston’s edition. That there were such incantations among ‘he Jews we know well, and that there are still such found, and that they are attributed to Solomon ; but that they are his remains to be proved; and could this even be done, a point remains which can never be proved, viz. that those curious arts were a part of that wisdom which he received from God, as Josephus intimates. Indeed, the whole of the above account gives the strongest sus- picion of its being a trick by the Jewish juggler, which neither Josephus nor the emperor could detect; but the ring, the root, the cup of water, the spell, &e.; all indicate imposture. Magicians among the Jews were termed ow ‘Sy2 badley shem, Masters of the Name, that is, the name of Jehovah 77 by a certain pronunciation of which they believed the most wonder- ful miracles could be wrought. There were several among them who pretended to this knowledge ; and, when they could not deny the miracles of our Lord, they attributed them to his knowledge of the true pro- /nuneiation of this most sacred name. Verse 15. Jesus I know, and Paul I know] In the answer of the demoniac, the verb is varied : τὸν Incovv γινώσκω, καὶ Tov Tavaov επιςαμαι" ὑμεῖς de τινες (τινος) ese. I acknowledge Jesus, and am acquainted with Paul ; but of whom are ye? Ye belong to neither ; ye | have no authority. And he soon gave them full proof of this. This distinction is observed in my old MS. | Bible: ¥ habe Knowe Jesu, anv ¥ wote Poule ; forsothe | tpbo ben gee. Verse 16. And the man in whom the evil sprit was, &c.] Thus we find that one man was more power- ‘ful than these seven brothers; so that he stripped | them of their upper garments, and beat and wounded 843 Magicians, sorcerers, ὅ:0., are THE ACTS. converted, and burn ther books. AM, wer of that house naked ἀπά [" confessed, and showed their 4,™, eit. 4061. ἈΠΟ πῆρ: wounded. deeds. An. Olymp. cir. ΣΦΕ , ; aa —————— _ 17 And this was known to all]! 19 Many of them also which μοι Oe, the Jews and Greeks also dwelling at Ephe- sus; and ‘fear fell on them all, and the name of the Lord Jesus was magnified. 18 And many that believed came, and used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. 8 Luke i. 65; vil. 16; chap. ii. 43; v. 5, 11. t Matt. ili. 6. the whole! Was not this a proof that he derived his strength from the evil spirit that dwelt in him 1 Verse 17. The name of the Lord Jesus was mag- nified.| They saw that there was a sovereign power in the name of Jesus, which could not be imitated by these lying exorcists: they therefore reverenced this name, and despised those pretenders. Hexorcisms or adjurations of evil spirits were very frequent in the primitive Church: the name of Jesus was that alone which was used. The primitive fathers speak strong and decisive words concerning the power of this name; and how demons were tormented and expelled by it, not only from individuals, but from the | temples themselves. Exorcists formed a distinct class in the Church; hence we read of presbyiers, deacons, exorcists, lectors, and door-keepers. The adjuration was commonly used over the calechwmens, before they were admitted to baptism. Gregory of Nazian- zen, and Cyril of Jerusalem speak much of this rite. —See my Succession of Sacred Lnteraiwre, under Cyril, and Grecory Nazianzen; and see Suicer, under εξορκίσμος. Verse 19. Which used curious arts| Ta περίεργα. From the use of this word in the Greek writers, we know that it signified magical arts, sorceries, incanta- tions, &e. Hphesus abounded with these. Dio Cas- sius, speaking of the Emperor Adrian, says, Ὁ Adpc- avoc περιεργοτατος nV και μαντείαις και μαγγανειαις παντοδαπαῖς ἐχρητο. “ Adrian was eaceedingly addicted to curious arts, and practised divination and magic.” These practices prevailed in all nations of the earth. Brought their books together} The Edecva γράμματα, or Elphesian characters, are celebrated in antiquity ; they appear to have been amulets, inscribed with strange characters, which were carried about the body for the purpose of curing diseases, expelling demons, and preserving from evils of different kinds. The books brought together on this occasion were such as taught the science, manner of formation, use, &c., of these charms. Suidas, under Egeova γράμματα, Ephesvan letters, gives us the following account : “ Certain obscure in- cantations.—When Milesius and Ephesius wrestled at the Olympie games, Milesius could not prevail, be- cause his antagonist had the E’phesian letters bound to his heels ; when this was discovered, and the letters taken away, it is reported that Milesius threw him thirty times.” The information given by Hesychius is still more curious: Ἐφεσέα γραμματα. ἣν μεν mada ς΄" ὑςε- pov δὲ προσεθεσαν τινες ἀπατεωνες καὶ αλλα᾿ φασι δὲ των TpwTwv Ta ονόοματα, Tade> ΑΣΚΙ͂ΟΝ, KATASKION, ΛΙΞ, TETPAZ, AAMNAMENEYS, AISION: Anjou de, τὸ 844 μὲν Acktov, σκοτος᾽ τὸ de Kata σκίον, φως᾽ τὸ de Av&, yn τετραξ δε, ἐνιαυτος' Δαμναμενεῦς δε, ἡλιος" Atotov δε, αληθες. Ταυτα ουν ἱερα ect καὶ ἁγια. “The Hphesian letters or characters were formerly sia, but certain deceivers added others afterwards; and their names, according to report, were these: AsK1on, Ka- | TASKION, Lix, Trrrax, Damnamenevs, and ΑἸΒΙΟΝ. | It is evident that Askion signifies Darkness ; Katas- kion, Lieur; Liz, the Earru; Tetraz, the Yrar; Damnameneus, the Sun; and Azsion, Truru. These are holy and sacred things.” The same account may be seen in Clemens Alexandrinus, Strom. lib. v. cap. 8, where he attempts to give the etymology of these different terms. These words served, no doubt, as the keys to different spells and incantations; and were used in order to the attainment of a great variety of ends. The Adrazvas of the Basilidians, in the second century, were formed on the basis of the Ephesian letters; for those instruments of incantation, several of which are now before me, are inscribed with a num- ber of words and characters equally as unintelligible as the above, and in many cases more so. When it is said they brought their books together, we are to understand the books which treated of these curious arts ; such as the Edeova ypaypara, or Ephesian characters. And burned them before all] These must have been thoroughly convinced of the truth of Christianity, and of the unlawfulness of their own arts. Fifty thousand pieces of silver.) Some think that the ἀργυρίον, which we translate piece of stlver, means a shekel, as that word is used Matt. xxvi. 15, where see the note; 50,000 shekels, at 3s., according to Dean Prideaux’s valuation, (which is that followed throughout this work,) would amount to 7,500]. But, as this was a Roman and not a Jewish coun- try, we may rationally suppose that the Jewish coin was not here current; and that the ἀργύριον, or silver coin, mentioned by St. Luke, must have been either Greek or Roman; and it is very likely that the ses- tertius is meant, which was always a_ silver coin, about the value, according to Arbuthnot, of twopence, or 1d. 39¢4., which answers to the fourth part of a de- narius, rated by the same author at 73d. Allowing this to be the coin intended, the 50,000 sestertii would amount to 403]. 12s. 11d. The Vulgate reads, denariorum quanquaginta milli- um, fifty thousand denarii, which, at 7}d., will amovnt to 1,614/. 115. Sd. The reading of the Jtala version of the Codex Beze is very singular, Denariorum ses- tertia ducenta. *“* Two hundred sesterces of denarii ;” which may signify no more than “two hundred ses- tertii of Roman money :” for in this sense denarvus is 1 Demetrius, a silversmith, and AM. cir. 4061. 20 * So mightily grew the word An. Olymp: of God, and prevailed. ae 21 TY After these things were A.M, cir 4063. ended, Paul ¥ purposed in the aa ia spirit, when he had passed cir. CCIX. 3. é —————— through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, * I must also see Rome. 22 So he sent into Macedonia two of ¥ them CHAP. XIX. his craftsmen, oppose Paul that ministered unto him, Timo 4.,™, cir. 4063 theus and 5 Erastus; but he him- — An. Olymp. A 2 cir. ΟΟΙΧ. 3 self stayed in Asia for a season, —————— 23 And "the same time there arose no sma:, stir about ἢ that way. 24 For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought © no small gain unto the crafts- men; * Chap. XX. vi. 7; xii. 24. ¥ Rom. xv. 25; Gal. ii. 1. τ Chap. 22, * Chap. xviii. 21; xxili.11; Rom. xv. 24-28, certainly used by Cicero, Orat. pro Quint. ; where ad denarium solvere, means to pay in Roman money, an expression similar to our word sterling. This sum would amount to no more than 1]. 12s. 34d. But that which is computed from the sestertius is the most probable amount. Verse 20. So mightily grew the word of God, and prevailed.| The Codex Beze reads this verse thus : “So mightily grew the word of the Lord, and prevail- ed; and the faith of God increased and multiplied.” It is probable that it was about this time that St. Paul had that conflict which he mentions, 1 Cor. xy.: If Z, after the manner of men, have fought with wild beasts at Ephesus, ἄς. See the note there. It means some severe trials not here mentioned, unless we may suppose him to refer to the ferocious insurrection head- | ed by Demetrius, mentioned at the end of this chapter. Verse 21. Paul purposed in the spirit, &c.] Pre- viously to this he appears to have concerted a journey to Macedonia, and a visit to Corinth, the capital of Achaia, where he seems to have spent a considerable time, probably the whole winter of A. D. 58; see 1 Cor. xvi. 5, 6; and afterwards to go to Jerusalem; but it is likely that he did not leave Ephesus till after pentecost, A. D. 59. (1 Cor. xvi. 8.) And he re- solved, if possible, to see Rome, which had been the object of his wishes for a considerable time. See Rom. i. 10, 13; xvi. 23. Tt is generally believed that, during this period, while at Ephesus, he wrote his first epistle to the Co- rinthians. He had heard that some strange disorders had entered into that Church :—1. That there were divisions among them; some extolling Paul, beyond all others; some, Peter; others, Apollos. 2. He had karned from Stephanas, Fortunatus, and Achaicus, whom he saw at Ephesus, 1 Cor. xvi. 17; vii. 1, that several abuses had crept into their religious assem- | 3. That even the Christians went to law with | blies. each other, and that before the heathens. And, 4. That a person professing Christianity in that city, had formed a matrimonial contract with his step-mother. It was to remedy those disorders that he wrote his first epistle to the Corinthians, in which he strongly reprehends all the above evils. Verse 22. So he sent into Macedonia] He desired Timothy to go as far as Corinth, 1 Cor. iv. 18, and after that to return to him at Ephesus, 1 Cor. xvi. 11; put he himself continued in Asia some time longer ; probably to make collections for the poor saints in Je-| his Antiq. Expliq. Suppl. vol. ii. plate 33. 1 2 Rom. xvi. 23 ; 2 Tim. iv. 20—2 Cor. i. © Chap. xvi.-16, 19. y¥ Chap. xiii. 5. 8.—» See chap. ix. 2. rusalem. /rastus, mentioned here for the first time, appears to have been the chamberlain, οἰκονόμος, either of Ephesus or Corinth; see Rom. xvi. 23. He was one of St. Paul’s companions, and is mentioned as being left by the apostle at Corinth, 2 Tim. iv. 20. Verse 23. No small stir about that way.] | Con- cerning the Gospel, which the apostles preached ; and which is termed iis way, chap. ix. 2, where see the note. Verse 24. Silver shrines for Diana] It is generally known that the temple of Diana at Ephesus was deemed one of the seven wonders of the world, and was a most superb building. It appears that the silver shrines mentioned here were small portable representa- tions of this temple, which were bought by strangers as matters of curiosily, and probably of devotion. If we can suppose them to have been exact models of this famous temple, representing the whole exterior of its magnificent workmanship, which is possible, they would be held in high estimation, and probably become a sort of substitute for the temple itself, to worshippers of this goddess who lived in distant parts of Greece. The temple of Diana was raised at the expense of all Asia Minor, and yet was two hundred and twenty years in building, before it was brought to its sum of perfection. It was in length 425 feet, by 220 in breadth; and was beautified by 127 columns, which were made at the expense of so many ings; and was adorned with the most beautiful statues. To procure himself an ever- lasting fame, Erostratus burned it to the ground the same night on which Alexander the Great was born. It is reported that Alexander offered to make it as magnificent as it was before, provided he might put his name on the front; but this was refused. It was afterwards rebuilt and adorned, but Nero plundered it of all its riches. This grand building remains almost entire to the present day, and is now turned into a Turkish mosque. See an account of it in Montfaucon Antiq. Expliq. vol. ii., with a beautiful drawing on plate vi., No. 20. See also Stuart’s Athens. There were also pieces of silver struck with a representa- tion of the temple of Minerva on one side: many coins occur in the reigns of the first Roman emperors, where temples, with idols in the porch, appear on the reverse ; and several may be seen in Musecws, in the reigns of Trajan, Adrian, Antoninus Pius, ὅθ. A beau- tiful representation of the temple of Diana at Ephesus may be seen on a medal engraved by Montfaucon, in It has 845 THE A great mob is raised, and A. M cir. 4063. 25 Whom he called together An. Olymp. with the workmen of like occupa- mOCIx. 3! . Eee: a e’™ tion, and said, Sirs, ye know that by this craft we have our wealth. 26 Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that “they be no gods, which are made with hands : ACTS. Ephesus filled with confusion. 27 So that not only this our pie 2% craft is in danger to be set at An. Olymp. nought ; but also that the temple ee of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. 28 And when they heard these sayings, they were full of wrath, and cried out, saying, Great 7s Diana of the Ephesians. 4 Psa. exv. 4 ; Isa. xliv. 10-20; Jer. x. 3. eight Doric columns in front, which Pliny says were sixly feet in length. In the entrance, the figure of Diana is represented with a sort of tower upon her head ; her arms are supported by two staves; at her feet are represented two stags, with their backs to- wards each other. ‘The sun is represented on the right side of her head, and the moon as a crescent on the left. On each side and at the bottom of this tem- ple are the words, πρωτων σιας ἙΦεσιων. Some think that the medals here referred to are the same that are meant by the silver shrines made by Demetrius and his craftsmen. See the note on ver. 27. Brought no small gain] There were many made, many sold, and probably at considerable prices. Verse 25. By this craft we have our wealth.| The word εὐπορία not only signifies wealth, but also abun- dance. It was amost lucrative trade ; and he plainly saw that, if the apostles were permitted to go on thus preaching, the worship of Diana itself would be de- stroyed ; and, consequently, all the gain that he and his fellows derived from it would be brought to nought. Verse 26. This Paul hath persuaded and turned away much people] From the mouth of this heathen we have, in one sentence, a most pleasing account of the success with which God had blessed the labours of the apostles: not only at Ephesus, but almost throughout all Asia, they had persuaded and converted much people ; for they had insisted that they could be no gods which are made with hands; and this the common sense of the people must at once perceive. Verse 27. The temple of the great goddess Diana] From a number of representations of the Ephesian goddess Diana, which still remain, we find that she was widely different from Diana the huntress. She is represented in some statues all covered over with breasts, from the shoulders down to the feet ; in others she is thus represented, from the breast to the bottom of the abdomen, the thighs and legs being covered with the heads of different animals. From this it is evident that, under this name and form, nature, the nourisher and supporter of all things, was worshipped : the sun and moon, being grand agents, in all natural productions, were properly introduced as her attri- butes or symbols. Because she was the representative of universal nature, she was called, in opposition to Diana the huntress and goddess of chastity, the GREAT goddess Diana; not only worshipped in Asia, but throughout the whole world ; both the Greeks and the Romans unanimously conjoining in her worship. Several statues of this Fphesian Diana still remain; 816 and some beautiful ones are represented by Mont- faucon, in his Antig. Explig. vol. i. book iii. cap. 15, plates 46, 47, 48. From this father of antiquaries, much information on this subject may be derived. He observes that the original statue of Diana of Ephesus, which was in that noble temple, esteemed one of the wonders of the world, was made of ivory, as Pliny says; but Vitruvius says it was made of cedar; and others, of the wood of the vine. The images of this goddess are divided into several bands, or compartments ; so that they appear swathed from the breasts to the feet. On the head is generally represented a large tower, two stories high. A kind of festoon of flowers and fruit descends from her shoulders ; in the void places of the festoon a crad is often represented, and sometimes crowned by two geni or victories. The arms are generally extended, or stretched a little out from the sides; and on each one or two fons. Below the festoon, between the two first bands, there are a great number of paps: hence she has been styled by some of the ancients, Muiiz- mammia, and roAvuacoc, the goddess with the multi- tude of paps: on one figure I count nineteen. Between the second and third bands, dirds are represented , between the third and fourth, a human head with tri- tons ; between the fourth and fifth, heads of oxen Most of the zmages of this goddess are represented as swathed nearly to the ancles, about which the folds of her robe appear. Though there is a general resemblance in all the images of the Ephesian Diana, yet some have more figures or symbols, some less: these symbols are generally paps, human figures, oven, lions, stags, grif- fins, sphinaes, reptiles, bees, branches of trees, and roses. That nature is intended by this goddess is evident from the inscription on two of those represented by Montfaucon: παναίολος φυσις παντων μητηρ, Nature, full of varied creatures, and mother of all things. Τὶ is evident that this Diana was a composition of several deities : her crown of turrets belongs to Cybele, the mother of the gods; the dions were sacred to her also; the fruits and oxen are symbols of Ceres ; the griffins were sacred to Apollo ; and the deer or slags to Diana. The crab being placed within the festoon of flowers evidently refers to the northern tropic Cancer; and. the crab being crowned in that quarter may refer to the sun having accomplished his course, and begun to return with an increase of light, heat, &c. The paps, or breasts, as has already been observed, show her to be the nurse of all things; and the different animals and vegetables represented on those images 1 CHAP. 29 And the whole city was | filled with confusion: and having caught ° Gaius and f Aristarchus, | men of Macedonia, Paul’s companions in travel, they rushed with one accord into the theatre. 30 And when Paul would have entered in unto the people, the disciples suffered him not. 31 And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre, 32 Some therefore cried one thing, and some The Jews wcrease the tumult cir. Ϊ ΧΙΧ. another: for the assembly was 4,™. cir. 4068, confused; and the more -part Pegi knew not wherefore they were ————— come together. 33 And they drew Alexander out of the multitude, the Jews putting him forward. And s Alexander beckoned with the hand, and through enmity to Paul. would have made his defence unto the people. 34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephe- sians. © Rom. xvi. 23; 1 Cor. i. 14.—f Ch. xx. 4; xxvii. 2; Col. iv. 10; Philem. 24.—s 1 Tim. i. 20; 2 Tim. iv. 14, —» Chap. xii. 17. point out nature as the supporter of the animal and vegetable world : the moon and tritons show her in- | fluence on the sea; and the sun her influence on the earth. All these things considered, it is no wonder | that this goddess was called at Ephesus the Great | Diana, and that she was worshipped, not only in that | city, but in all the world. In the worship of this deity, and in the construction of her images, the hea- thens seem to have consulted common sense and rea- son in rather an unusual manner. But we must ob- serve, also, that among the Greeks and Romans they had two classes of deities : the Dit Majores, and the Dii Minores: the great gods, and the minor gods. The latter were innumerable ; but the former, among whom was Diana, were only twelve—Jupiter, Nep- tune, Apollo, Mars, Mercury, and Vulcan; Juno, Vesta, Ceres, Diana, Venus, and Minerva. These twelve were adored through the whole Gentile world, under a variety of names. Verse 29. The whole city was filled with confusion] Thus we find the peace of the whole city was dis- turbed, not by an apostle preaching the Gospel of* Christ, but by one interested, unprincipled knave, who did not even plead conscience for what he was doing ; but that it was by this craft he and his fellows got their wealth, and he was afraid to lose it. Rushed—into the theatre.| The theatres, being very spacious and convenient places, were often used for popular assemblies and public deliberation, especially in matters which regarded the safety of the state. There are several proofs of this in ancient authors. So Tacitus, Hist. ii. 80, speaking concerning Vespa- sian, says: Andtiochensium theatrum ingressus, ubi illis consultare mos est, concurrentes et in adulationem effusos alloguitur. ‘* Having entered into the theatre of the Antiochians, where it was the custom to hold consultations, the people running together, and being profuse in flattery, he addressed them.” Frontinus, in Stratagem. lib. iil. cap. 2, speaking of a public meeting at the theatre at Agrigentum, observes, uz ex more Grecorum locus consultation prebebatur ; which, according to the custom of the Greeks, is the place for public deliberation. See several examples in Kypke. Verse 31. Certain of the chief of Asia] Τίνες των Actapyav ; Some of the Asiarchs. The Asiarchs were those to whom the care and regulation of the public 1 games were intrusted: they were a sort of high priests, and were always persons of considerable riches and influence. These could not have been Christians ; but they were what the sacred text states them to have been, avrw φιλοι, his friends ; and foreseeing that Paul would be exposed to great danger if he went into the theatre, amidst such a tumultuous assembly, they sent a message to him, entreating him not to go into dan- ger so apparent. Query: Did he not go, and fight with these wild beasts at Ephesus? 1 Cor. xv. 32. Verse 32. Some—cried one thing, and some another] This is an admirable description of a tumultuous mob, gathered together without law or reason; getting their passions inflamed, and looking for an opportunity to commit outrages, without why or wherefore—principle or object. For the assembly was confused] Ἢ exxanoia; The same word which we translate church ; and thus we find that it signifies any assembly, good or bad, lawful, or unlawful; and that only the circumstances of the case can determine the precise nature of the assembly to which this word is applied. Verse 33. They drew Alexander out of the multi- tude, the Jews putting him forward] From this and the following verses it is pretty evident that this Alexander was brought forward on this occasion by the Jews, that he might make an oration to the multi- tude, in order to exculpate the Jews, who were often by the heathens confounded with the Christians ; and cast the whole blame of the uproar upon Paul and his party. And he was probably chosen because he was an able speaker; and when he beckoned with his hand, to gain an audience, the Greeks, knowing that he was a Jew, and consequently as much opposed to the worship of Diana as Paul was, would not hear him; and therefore, to drown his apology, τῷ dyno, for the people, viz. the Jews, they vociferated for the space of two hours, Great is Diana of the Ephe- sians! There does not seem any just ground from the text to suppose that this Alexander was a Chris- tian; or that he was about to make an apology for the Christians: it is generally believed that he is the same with Alexander the coppersmith, of whom St. Paul speaks, 2 Tim. iv. 14, and whom, with Philetus, he was obliged to excommunicate, 1 Tim. i. 20. By the Jews putting him forward, we axe to understand 847 THE Tho town-clerk delivers A.M. cir. 4063. A.D. cir. 59. An. Olymp. cir. CCIX. 3. 35 And when the town-clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is ‘ a worshipper of the great goddess Diana, and of the zmage which fell down from Jupiter ? 36 Seeing then that these things can- not be spoken against, ye ought to ΤΟΥ, the temple-keeper. ACTS. an address to the mob. be quiet, and to do nothing A.M. cir. 4063. rashly. An. Olymp. 37 For ye have brought hither oe these men, which are neither robbers of churches, nor yet blasphemers of your goddess. 38 Wherefore if Demetrius, and the crafts- men which are with him, have a matter against any man, ‘the law is open, and there are deputies : let them implead one another. ΚΟΥ, the court days are kept. their earnestness to get him to undertake their defence, and criminate, as much as possible, St. Paul and his companions, and the Christian cause in general; which he would no doubt have done, without vindicating the worship of Diana, which, as a Jew, he would not dare to attempt. Verse 35. When the town-clerk] Ὁγραμματευς, Lite- rally, the scribe. The Syriac hasJA194S04 }.5.} reisha damedinato, the chief or prince of the city. The later Syriac has, the scribe of the city. Some think that the word recorder would do better here than town- clerk ; and indeed it is evident that a magistrate of considerable authority and influence is intended—the mayor or sovereign of the city. Ye men of Ephesus] The speech of this man may be thus analyzed: 1. He states that there was no need of a public declaration that the Ephesians were wor- shippers of Diana; this every person knew, and nobody attempted to contest it, ver. 35,36. 2. That the persons accused were not guilty of any public offence, nor of any breach of the laws of the city, 37. 3. That, if they were, this was not a legal method of prosecuting them, 38, 39. 4. That they them- selves, by this tumultuous meeting, had exposed them- selves to the censure of the law, and were in danger of being called into question for it, ver. 40. See Dodd. Is a worshipper of the great goddess Diana] The word vewkopoc, neocoros, which we translate worship- per, signified at first, among the ancient Greeks, no more than sweeper of the temple, and answered nearly to our sexton: in process of time, the care of the temple was intrusted to this person: at length the neocori became persons of great consequence, and were those who offered sacrifices for the life of the emperor. Whole cities took this appellation, as appears on many ancient coins and medals; and Ephesus is supposed to have been the first that assumed this title. At this time, it was commonly known as belonging to this city. ‘“ What man is there that knoweth not that the city of the Ephesians is the Neocoros of the great goddess Diana?” As if he had said: “ The whole city is devoted to her worship: it is reputed an honour to our highest characters even to sweep her temple, and open and shut her doors. Besides, we offer to her the highest sacrifices; and are in- trusted with the religious service that pertains to the emperor’s safety.” Of the image which fell down from Jupiter 2] The original image of the Hphesian Diana (see on ver. 27) 848 was supposed to have descended from heaven ; which intimates that it was so old that no person knew either its maker or the time in which it was formed and it was the interest of the priests to persuade the people that this image had been sent to them as a present from Jupiter himself. Several images and sacred things were supposed, among the heathens, to be presents immediately from heaven. Euripides states the image of Diana of Tauri to be of this kind ; and calls it διοπετες ayadya, the image fa.en ‘rom Jupiter. Numa pretended that the ancilia, or sacred shields, had come from heaven. In imitation of these, many of the Italian papists believe that the shrine of our lady of Loretto was also a Divine gift to their country. ‘St. Isidore, of Damietta, says that the hea- then, in order to induce the people to believe that such images came from heaven, either banished or slew the artists that had formed them, that there might be no evidence of the time in which, or the persons by whom, they were made: this point secured, it was easy to persuade the credulous multitude that they had been sent from heaven. The story of the Palladium, on which the safety of Troy was said to depend, is well known. It was an image of Minerva, and also sup- posed to have descended from Jupiter. Verse 37. These men—are neither robbers of churches| Ἱεροσυλους ; Spoilers of sacred places. As his design evidently was to appease and conciliate the people, he fixed first on a most incontrovertible fact: These men have not spoiled your temples ; nor is there any evidence that they have even blasphemed your god- dess. The apostles acted as prudent men should : they endeavoured to enlighten the minds of the multi- tude, that the absurdity of their gross errors might be the more apparent; for, when they should know the truth, it was likely that they would at once abandon such gross falsehood. Verse 38. If Demetrius—have a matter against any man\ If it be any breach of law, in reference to Demetrius and the artists, the law 1s open, ἀγοραιοι ἄγονται, these are the terms of law, public courts, times of sessions or assize ; or, rather, the judges are now sitting : so the words may be understood. And there are deputies, ἀνθυπατοι, proconsuls, appointed to guard the peace of the state, and to support every honest man in his right: let them implead one another; let the one party bring forward his action of assault or trespass, and the other put in his defence: the laws are equal and impartial, and justice will be done to him who is wronged. 1 The town-clerk allays the A. M. cir. 4063. ifvei Ϊ i = ‘ieee 6 (2? Butifye inquire any thing con An. Olymp. cerning other matters, it shall be ir. CCIX. 3. Uae we "determined in a ‘lawful assembly. 40 For we are in danger to be called in question ™ for this day’s uproar, there being ! Or, ordinary.——® Ver, 29, 32; Psa. xxxiv. 19. Verse 39. But if ye inquire any thing concerning other matters) In which the safety of the state, or the national worship, is concerned, know that such a matter is not the business of the mob; it must be heard and determined in a lawful assembly, ev ty evvouw ἐκκλησίᾳ, one legally constituted, and properly authorized to hear and determine on the subject. Verse 40. For we are in danger, g§c.] Popular commotions were always dreaded by the Roman government ; and so they should by all governments ; for, when might has nothing to direct its operations but passion, how destructive must these operations be! One of the Roman laws made all such commo- tions of the people capital offences against those who raised them. Qui cetum et concursus fecerit, caprte puniatur: “ He who raises a mob shall forfeit his life.” If such a law existed at Ephesus—and it pro- bably did, from this reference to it in the words of the town-clerk or recorder—then Demetrius must feel himself in great personal danger; and that his own life lay now at the merey of those whom he had accused, concerning whom he had raised such an outery, and against whom nothing disorderly could be proved. Verse 41. He dismissed the assembly.| Τὴν ἐκκλησιαν. Another proof that the word ἐκκλησία, which we gene- rally translate church, signifies an assembly of any kind, good or bad, legal or illegal. 1. How forcible are right words! From the con- duct of this prudent, sensible man, we may learn how much influence persons of this character may have, even over the unbridled multitude. But, where the civil power associates.itself with the lawless might of CHAP. XX. ferment and disperses the mob. A. Μ. cir. 4063 no cause plang. He may Δ Diet. 4 ive an account of this con- An. Olymp. § cir. CCIX. 3. course. Ege denies ας Εἰ 41 And when he had thus spoken, "he dismissed the assembly. 1 Job v. 13; Psa. Ixv. 7. would destroy others, and at last destroy themselves. Law and justice are from God; and the civil power, by which they are supported and administered, should bi respected by all who regard the safety of their persons or property. 2. Though the ministry of St. Paul was greatly blessed at Ephesus, and his preaching appears to have been very popular, yet this sunshine was soon dark- ened: peace with the world cannot last long ; the way of the Lord will always be opposed by those who love their own ways. 3. How few would make an oufward profession of religion, were there no gain connected withit! And yet, as one justly observes, religion is rendered gain- ful only by some external part of it. For this very reason, the external part of religion is always on the increase, and none can find fault with it without raising storms and tempests; while the internal part wastes and decays, no man laying it to heart. De- metrius and his fellows would have made no stir for their worship, had not the apostle’s preaching tended to discredit that by which they got their wealth. Most of the outeries that have been made against all revivals of religion—revivals by which the Chureh has been called back to its primitive principles and purity, have arisen out of self-interest. The ery of, the Church is in danger, has been echoed only by those who found their secular interest at stake ; and knew that reforma- tion must unmask them, and show that the slothful and wicked servants could no longer be permitted to live on the revenues of that Church which they dis- graced by their lives, and corrupted by their false doc- trines. He that eats the Church’s bread should do the Church’s work: and he that will not work should not be permitted to eat. the many, THERE must be confusion and every evil work. What a blessing to the community is the civil law! Were it not for this, the unthinking multitude CHAPTER XX. Pui retires to Macedonia, 1. He goes into Greece, where he tarries three months ; and, purposing to sau to Syria, he returns through Macedonia, 2,3. Several persons accompany him into Asia, and then go before and tarry for him at Troas,4, 5. Paul and Luke sail from Philippi, and in five days reach Troas, where they meet their brethren from Asia, and abide there seven days, 6. On the first day of the week, the disciples coming together to break bread, Paul preaching to them, and continuing his speech till midnight, a young man of the name of Eutychus, being in a deep sleep, fell from the third loft and was killed, 7-9. Paul restores him to life, resumes his discourse, and continuing αὐ till daybreak, then de- parts, 10-12. Luke and his companions sail to Assos, whither Paul comes by land, 13. He embarks with them at Assos, comes to Mitylene, 14. Sails thence, and passes by Chios, arrives at Samos, tarries at Trogyllium, and comes to Miletus, 15. Purposing to get as soon as possible to Jerusalem, he sends from Miletus, and calls the elders of the Church of Ephesus, to whom he preaches a most affecting sermon, gives them the most solemn exhortations, kneels down and prays with them, takes a very affecting leave of them, and sets sail for Caesarea, in order to go to Jerusalem, 16-38. Vou. I. ( 54) 849 Paul goes through Macedonia, A. M. cir. 4063. A. D. cir. 59. An. Olymp. cir. OCIX. 3. AND after the uproar was ceased, Paul called unto him the disciples, and embraced them, and * departed for to go into Macedonia. A. M.cir. 4064. 2 And when he had gone over A. Ὁ. cir. 60. Ε An. Olymp. those parts, and had given them vir CCIX. 4 ΠΟΙ exhortation, he came into Greece, 8 And there abode three months. And Cor. xvi. 5; 1 Tim.i. 3——> Chap. ix. 23 ; xxiii. 12; xxv. a] 3; 2 Cor. xi. 26— ¢Chap. xix. 29; xxvii. 2; Col. iv. 10. NOTES ON CHAP. XX. Verse 1. After the uproar was ceased| The tu- mult excited by Demetrius apparently induced Paul to leave Ephesus sooner than he had intended. He had written to the Corinthians that he should leave that place after pentecost, 1 Cor. xvi. 8; but it is very probable that he left it sooner. Verse 2. He came into Greece] Exe τὴν Ἕλλαδα, Into Hellas, Greece properly so called, the regions between Thessaly and Propontis, and the country of Achaia. He did not, however, go there immediately : he passed through Macedonia, ver. 1, in which he in- forms us, 2 Cor. vii. 5, 6, 7, that he suffered much, both from believers and infidels ; but was greatly com- forted by the arrival of Titus, who gave him a very flattering account of the prosperous state of the Church at Corinth. A short time after this, being still in Macedonia, he sent Titus back to Corinth, 2 Cor. viii. 16, 17, and sent by him the second epistle which he wrote to that Church, as Theodoret and others sup- pose. Some time after, he visited Corinth himself, according to his promise, 1 Cor. xvi. 5. This was his third voyage to that city, 2 Cor. xii. 14; xiii. 1. What he did there at this time cannot be distinctly known; but, according to St. Augustin, he ordered every thing relative to the holy eucharist, and the proper manner in which it was to be received. See Calmet. Verse 3. Abode three months] Partly, as we may suppose, at Corinth, at Athens, and in Achaia; from which place he is supposed to have sent his epistle to the Romans, because he continued longer here than at any other place, and mentions several of the Co- rinthians in his salutations to the believers of Rome. When the Jews laid wait for him] Paul had de- cermined to go by sea to Syria, and from thence to Jerusalem. This was the first object of his journey ; and this was the readiest road he could take ; but, hearing that the Jews had lard wazt for him, probably fo attack his ship on the voyage, seize his person, sell him for a slave, and take the money which he was carrying to the poor saints at Jerusalem, he resolved to go as much of the journey as he conveniently could, by land. ‘Therefore, he returned through Macedonia, and from thence to Troas, where he embarked to sail for Syria, on his way to Jerusalem. The whole of his journey is detailed in this and the following chapter. See also the map. Verse 4. And there accompanied him] Rather, 850 THE ACTS. and comes unto Greece *when the Jews laid wat for 4, ci. 4064 him, as he was about to sail into An. Olymp. Syria, he purposed to retum eae through Macedonia. 4 And there accompanied him into Asia, So- pater of Berea; and of the Thessalonians © Aristarchus and Secundus; and ὃ Gaius of Derbe, and “ Timotheus; and of Asia, * Ty- chicus and 5 Trophimus. 4 Chap. xix. 29. © Chap. xvi. 1. 2 Tim. iv. 12; Tit. iii. 12. f Eph. vi. 21; Col. iv.7; = Chap. xxi. 29; 2 Tim. iv. 20. says Bishop Pearce, there followed him as far as to Asia; for they were not in his company till he set sail from Philippi, and came to them at Troas, in Asia, whither they had gone before, and where they tarried for him, ver. 5. Into Asia] Αχρι τῆς Actac; These words are want- ing in two MSS., Erpen, the Aithiopic, Coptic, and Vulgate. Some think that they embarrass this place; for how these could accompany him into Asia, and go before him, and tarry for him at Troas, ver. 6, is not so very cleat; unless we suppose, what I have glanced at in the table of contents, that they came with him to Asia; but, he tarrying a short time, they proceeded on their journey, and stopped for him at Troas, where he shortly after rejoined them. Mr. Wakefield gets rid of the difficulty by reading the verse thus: Now Sopater of Berea accompanied him; but Aristarchus and Secundus of Thessalonica, Gaius of Derbe, Tim- othy of Lystra, and Tychicus and Trophimus of Asia, went before, and tarried for us at Troas. Sopater of Berea] Sopater seems to be the same as Sosipater, whom St. Paul mentions as his kinsman, Rom. xvi. 31. ADE, more than twenty others, with the Coptic, Armenian, later Syriac in the margin, Vulgate, Itala, Theophylact, Origen, and Bede, add Πύυρῥου, Sopater the son or Pyrruus. Griesbach has received this into his text. Aristarchus of Thessalonica] This person occurs in chap xix. 29, and is mentioned there as a Mace- donian. He attended Paul in his journey to Rome, chap. xxvii. 2, and was his fellow labourer, Philem. ver. 24, and his fellow prisoner, Col. iv. 10,11. Secundus is mentioned nowhere but in this place. Gaius of Derbe| This is supposed to be the same who is mentioned chap. xix. 26, and who is there called a man of Macedonia, of which some suppose he was a native, but descended from a family that came from Derbe ; but as Gaius, or Caius, was a very com- mon name, these might have been two distinct per- sons. One of this name was baptized by St. Paul at Corinth, 1 Cor. i. 14, and entertained him as his host while he abode there, Rom. xvi. 23, and was probably the same to whom St. John directs his third epistle. And Timotheus] Of Lystra, is added by the Sy- riac. This was the same person of whom mention is made, chap. xvi. 1, and to whom St. Paul wrote the two epistles which are still extant; and who was a native of Lystra, as we learn from the above place. Tt was on this evidence, probably, that the ancient (5) Eutychus falls from the third loft, A. M. cir. 4064. Ἶ ; i 4 ee 5 These going before tarried An. ΟἹ mp. for us at Troas. cir. CCLX. 4 6 And we sailed away from Philippi after ἢ the days of unleavened bread, and came unto them ‘to Troas in five days; where we abode seven days. 7 § And upon * the first day of the week, when the disciples came together !to break bread, Paul preached unto them, ready to de- part on the morrow; and continued his speech until midnight. 4 Exod. xii. 14, 15; xxiii. 15. "Chap. xvi. 8; 2 Cor. ii. 12; 2 Tim. iv. 13.—* 1 Cor. xvi. 2; Rey. i. 10. Syriac translator added, of Lystra, to the text. This reading is not supported by any MSS. Tychicus—of Asia] This person was high in the confidence of St. Paul. He styles him a beloved bro- ther, and faithful minister in the Lord, whom he sent to the Ephesians, that he might know their affairs, and comfort their hearts, Eph. vi. 21,22. He sent him for the same purpose, and with the same commen- dations, to the Colossians, Col. iv. 7, 8. Paul seems also to have designed him to superintend the Church at Crete in the absence of Titus; see Tit. iii. 12. He seems to have been the most intimate and confi- dential friend that Paul had. Trophimus.| Was an Ephesian ; and both he and Tychicus are called Ἐφεσιοι, Ephesians, instead of Actavot, Asiatics, in the Codex Beze, both Greek and Latin, and in the Sahidic. He accompanied Paul from Ephesus into Greece, as we see here; and from thence to Jerusalem, chap. xxi. 29. He had, no doubt, travelled with him on other journeys, for we find, by 2 Tim. iv. 20, that he was obliged to leave him sick at Miletus, being then, as it is likely, on his return to his own kindred at Ephesus. Verse 5. Tarried for us at Troas.) See the pre- ceding verse. Troas was a small town in Phrygia Minor, in the province called the Troad: see chap. xvi. 8. Verse 6. Days of unleavened bread] 'The seven days of the passover, in which they ate unleavened bread. See the account of this festival in the notes on Exod. xii. It is evident, from the manner in which St. Luke writes here, that he had not been with St. Paul since the time he accompanied him to Philippi, chap. xvi. 10-12; but he now embarks at Philippi with the apostle, and accompanies him to Troas, and continues with him through the rest of his journey. To Troas in five days] So long they were making this voyage from Philippi, being obliged to keep always by the coast, and in sight of the land; for the mag- netic needle was not yet known. See the situation of these places upon the map. Verse 7. Upon the first day of the week] What was called κυρίακη, the Lord’s day, the Christian Sab- bath, in which they commemorated the resurrection of our Lord ; and which, among all Christians, afterwards took the place of the Jewish Sabbath. 1 CHAP. XX. and is restored to life by Paul. i A. M. cir. 4064, 8 And there were many lights “,' othe i πὶ ἴῃ the upper chamber, where An. Anes cir. CCIX. 4, they were gathered together. ------ 9 And there sat in ἃ window a certain young man, named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. 10 And Paul went down, and " fell on him; and embracing him said, ° Trouble not your selves; for his life is in him. "Chap. Ἢ 42,40; 1 Cor. x.16; xi. 20, &o-—™ Chep. iy kee 1 Kings xvii. 21; 2 Kings i iv. 34. © Matt. ix. 24. To break bread] To break LNo μοὶ eucas ristia, the eucharist, as the Syriae has it; intimating, by this, that they were accustomed to receive the holy sacrament on each Lord’s day. It is likely that, be- sides this, they received a common meal together. Some think the ἀγάπη, or love feast, is intended Continued his speech until midnight.) At what time he began to preach we cannot tell, but we hear when he concluded. He preached during the whole night, for he did not leave off till the break of the next day, ver. 11, though about midnight his discourse was interrupted by the fall of Eutychus. As this was about the time of pentecost, and we may suppose about the beginning of May, as Troas was in about 40 degrees of north latitude, the sun set there at seven P. M. and rose at five A. M., so that the night was about eight hours long ; and taking all the interruptions together, and they could not have amounted to more than two hours, and taking no account of the preceding day’s work, Paul must have preached a sermon not less than six hours long. But it is likely that a good part of this time was employed in hearing and answer- ing questions ; for διελέγετο, and διαλεγομένου, may be thus understood. Verse 8. Upper chamber] It was in an upper chamber in the temple that the primitive disciples were accustomed to meet : on that account, they might have preferred an upper chamber whenever they could meet with it. The pious Quesnel] supposes that the smoke, issuing from the many lamps in this upper chamber, was the cause of Eutychus falling asleep; and this, he says, the apostle mentions, in charity, to excuse the young man’s appearing negligent. Verse 9. There sat ina window] This was pro- bably an opening in the wall, to let in light and air, for there was no glazing at that time ; and it is likely that Eutychus fell backward through it, down to the cround, on the outside ; there being nothing to prevent his falling out, when he had once lost the power to take care of himself, by getting into a deep sleep. Verse 10. And Paul—fell on him] Ezerecev avtw, Stretched himself upon him, in the same manner as Elisha did onthe Shunammite’s son, 2 Kings iv.33-35; though the action of lying on him, in order to commu- nicate warmth to the flesh, might not have been con tinued so long as in the above instance; nor indeed 851 Paw sends to Ephesus THE Aydt gle, “a 11 When he therefore was An. Olymp. come up again, and had broken cir. CCIX. 4. bread, and eaten, and talked a long while, even till break of day, so he de- parted. 12 And they brought the young man alive, and were not a little comforted. 13 § And we went before to sl.ip, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. 14 And when he met with us at Assos, we took him in, and came to Mitylene. 15 And we sailed thence, and came the next day over against Chios; and the next ACTS. for the elders of the Church day we arrived at Samos, and 4.™. cir. 4064, 4 3 A. D. cir. 60. tarried at ‘Trogyllium; and eee the next day we came to Mi- ithe le letus. 16 For Paul had determined to sail by Ephe- sus, because he would not spend the time in Asia: for ? he hasted, if it were possible for him, 4 ἴο be at Jerusalem * the day of pente- cost. 17 {| And from Miletus he sent to Ephesus, and called the elders of the Church. 18 And when they were come to him, he said unto them, Ye know, ‘from the first day that I came into Asia, after what manner J have been with you at all seasons. PChap. xviii. 21; xix. 21; xxi. 4, 12—dqChap. xxiv. 17. rChap. ii. }; 1 Cor. xvi. 8—=Chap. xviii. 19; xix. 1, 10. was it necessary, as the natural warmth had not yet left the body of Eutychus; but the son of the Shu- nammite had been some time dead. Verse 11. Had broken bread] Had taken some refreshment, in order to their journey. And talked a long while| ‘OjuAncac, Having fami- liarly conversed, for this is the import of the word, which is very different from the διελέγετο, of the seventh verse, and the d:aAeyouevov, of the ninth ; which imply solemn, grave discourse. Verse 13. Sailed unto assos| Assos, according to Pausanias, Eliac. ii. 4, and Pliny, Hist. Nat. xxxvi. 27, was a maritime town of Asia, in the Toad. Strabo and Stephanus place it in Mysia. Τὶ was also called Apollonia, according to Pliny, Ib. lib. v. 30. The passage by sea to this place was much longer than by land; and therefore St. Paul chose to go by land, while the others went by sea. Intending to take in Paul] AvadapBavew, To take him in acain; for it appears he had already been aboard that same vessel: probably the same that had carried them from Philippi to Troas, ver. 6. Verse 14. Came to Mitylene.| This wasa seaport town in the isle of Lesbos : see its place in the map. Verse 15. Over against Chios] This was a very celebrated island between Lesbos and Samos, famous in antiquity for its extraordinary wines. At this island the apostle did not touch. Arrived at Samos| This was another island of the Ffigean Sea, or Archipelago. It does not appear that they landed at Samos: they passed close by it, and anchored at Trogyllium. This was a promontory of Tonia, which gave name to some small islands in the vicinity of Samos: Τῆς de Τρωγιλίου προκειται νησίον ὁμωνυμον : before Trogyllium is situated an island of the same name. ϑέγαδο, lib. xiv. p. 635. Pliny also mentions this place, Hist. Nat. lib. ν. cap. 31. Near this place was the mouth of the famous river Meander. Came to Miletus.| A celebrated city in the province of Caria, about twelve or fifteen leagues from Mphe- sus, according to Calmet. Miletus is famous for being the birthplace of ‘I’hales, one of the seven wise men of Greece, and founder of the Zonic sect of philoso- 852 phers. Anaximander was also born here, and several other eminent men. The Turks, who lately possessed it, call it Melas. Verse 16. To sail by Ephesus] Not to touch there at this time. To be at Jerusalem the day of pentecost.| That he might have the opportunity of preaching the king- dom of God to multitudes of Jews from different places, who would come up to Jerusalem at that feast; and then he no doubt expected to see there a renewal of that day of pentecost in which the Spirit was poured out on the disciples, and in consequence of which so many were converted to God. Verse 17. He sent to Ephesus, and called the elders of the Church.| These are called ἐπίσκοποι, bishops, ver. 28. By the πρεσβυτεροι, preshyters or elders, here, we are to understand all that were in authority in the Church, whether they were ἐπίσκοποι, bishops or overseers, or seniors in years, knowledge, and ewperi- ence. The πρεσβύτεροι, or elders, were probably the first order in the Church; an order which was not so properly constituted, but which rose out of the state of things. From these presbuteroi the episcopoi, over- seers or superintendents, were selected. Those who were eldest in years, Christian knowledge, and expe- rience, would naturally be preferred to all others, as overseers of the Church of Christ. From the Greek word tpecBvrepoc, comes the Latin presbyterus, the English presbyter, the French prestre, and our own term priest; and all, when traced up to their ori- ginal, signify merely an elderly or aged person ; though it soon became the name of an office, rather than of a state of years. Now, as these elders are called επισ- κοποι, bishops, in ver. 28, we may take it for granted that they were the same order; or, rather, that these superintendents of the Church were indifferently called either presbyters or bishops. As he had not time to call at Ephesus, he thought it best to have a general convocation of the heads of that Church, to meet him at Miletus, that he might give them the instructions mentioned in the succeeding parts of this chapter. Verse 18. After what manner I have been with you] 1 Paui’s discourse to the elders A.M. cir. 4064. 19 Serving the Lord with all . D. cir. 60, 5 G . An. Olymp. humility of mind, and with many ir. CCIX. 4. , a. tears and temptations, which be- Tell me * by the lying in wait of the Jews : 20 And how “I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, 21 * Testifying both to the Jews, and also to the Greeks, τ repentance toward God, and faith toward our Lord Jesus Christ. 22 And now, behold, *I go bound in the t Ver. 3. «Ver. 27. Luke xxiy. 47 ; chap. ii. 38. 4,11; 1 Thess. iii. 3. ¥ Chap. xviii. 5. x Chap. xix. 21. ν Mark i. 15; ¥ Chap. xxi. The Codex Beze adds here, for three years, and even more, Which reading might have been borrowed from ver. 31, though the time assigned by it is too long. Verse 19. Serving the Lord with all humility, δες. This relates not only to his zealous and faithful per- formance of his apostolic functions, but also to his pri- vate walk as a Christian; and shows with what care- fulness this apostle himself was obliged to walk, in order to have his calling and election, as a Christian, ratified and made firm. Verse 20. I kept back nothing] Notwithstanding the dangers to which he was exposed, and the temp- tations he must have had to suppress those truths that were less acceptable to the unrenewed nature of man, or to the particular prejudices of the Jews and the Gentiles, he fully and faithfully, at all hazards, declar- ed what he terms, ver. 27, the whole counsel of God. “ Behold here,” says the judicious and pious Calmet, ‘the model of a good shepherd—full of doctrine and zeal: he communicates with profusion, and yet with discretion, without jealousy and without fear, what God had put in his heart, and what charity inspires. A good shepherd, says St. Bernard, should always have abundance of bread in his scrip, and his deg under command. His dog is his zeal, which he must lead, order, and moderate ; his scrip full of bread is his mind full of useful knowledge; and he should ever be in readiness to give nourishment to his flock.” He who will quarrel with this sentiment, because of the wn- couthness of the simile, needs pity, and deserves cen- sure. Verse 21. Testify both to—Jews and—Greeks] He always began with the Jews; and, in this case, he had preached to them alone for three months, chap. xix. 8-10, and only left their synagogues when he found, through their obstinacy, he could do them no good. Repentance toward God, &e.| As all had sinned against God, so all should humble themselves before him against whom they have sinned; but humiliation is no atonement for sin; therefore repentance is in- sufficient, unless faith in our Lord Jesus Christ ae- company it. soul for pardoning mercy ; but can never be consider- 1 CHAP. XX. of the Church of Ephesus Ti _ A.M. cir. 4064 spirit unto Jerusalem, not know- 4, cir. or ing the things that shall befall An. Olymp. cir, CCIX. 4. me there : 5:3: τα seammiete 23 Save that ¥ the Holy Ghost witnesseth in every city, saying, that bonds and afflictions 2 abide me. 24 But *none of these things move me; neither count I my life dear unto myself, ἢ so that I might finish my course with joy, “ and the ministry ὁ which I have received of the Lord Jesus, to testify the Gospel of the grace of God. _ * Or, wait for me——= Chap. xxi. 13; Rom. viii. 35; 2 Cor. iv. 16. 62 Tim. iv. 7. © Chapter i. 17; 2 Cor. iv. 1. 4Gal. i. 1; Tit. i. 3. ed as making compensation for past acts of transgres- sion. This repentance and faiih were necessary to the salvation both of Jews and Gentiles; for all had sinned, and come short of God’s glory. The Jews must repent, who had sinned so much, and so long, against light and knowledge. The Gentiles must repent, whose scandalous lives were a reproach to man. Faith in Jesus Christ was also indispensably necessary ; for a Jew might repent, be sorry for his sin, and suppose that, by a proper discharge of his religious duty, and bringing proper sacrifices, he could conciliate the favour of God: No, this will not do; nothing but faith in Jesus Christ, as the end of the law, and the great and only vicarious sacrifice, will do; hence he testified to them the necessity of faith in this Messiah. The Gentiles might repent of their profligate lives, turn to the true God, and renounce all idolatry: this is well, but it is not sufficient: they also have sinned, and their present amendment and faith can make no atonement for what is past; there- fore, they also must believe on the Lord Jesus, who died for their sins, and rose again for their justification. Verse 22. Igo bound in the spirit] Δεδεμενος τῷ mvevuatt—Wither meaning the strong influence of the Divine Spirit upon his mind, or the strong propensity in his own will, wish, and desire, to visit Jerusalem ; and in this sense dee, to bind, is sometimes used. But it appears more consistent with the mind of the apostle, and with that influence under which we find that he constantly acted, to refer it to the influence of the Holy Ghost; io tov πνεύματος, being under the power of that Spirit ; as if he had said: “ I have now no choice —God has not left me either to the advices of friends, or to my own prudence : the Spirit of God obliges me to go to Jerusalem, and yet does not intimate to me what peculiar trials shall befall me there: I have only the general intimation that, in every city where I pro- claim the Gospel, bonds and afflictions await me.” This sense of the word Kypke has largely defended in his note here. Verse 24. None of these things move me] Ovdevog λογον ποιοῦμαι; I consider them as nothing; I value Repentance disposes and prepares the | them not a straw; they weigh not with me. Neither count I my life dear) I am not my own; 853 ᾿ Paul’s discourse to the elders ἌΝ Po eee 25 And now, behold, ° I know An. Olymp. that ye all, among whom I have ir. CCX. 4 : : ἔς gone preaching the kingdom of God, shall see my face no more. 26 Wherefore I take you to record this day, that I am pure from the blood of all men. 27 For 51 have not shunned to declare THE ACTS. of the Church of Ephesus. h A.M. cir. 4064. unto you all "the counsel of Ae Dao: God. Bo ee j ir. CCLX. 4. 28 i Take heed therefore unto Buea ss yourselves, and to all the flock, over the which the Holy Ghost * hath made you overseers, to feed the Church of God, } which he hath pur- chased ™ with his own blood. © Ver. 38; Rom. xv. 23—fChap. xviii. 6; 2 Cor. vii. 2. & Ver. 20.—— Luke vii. 30; Johnxv. ἴδ; Eph. i. 11.------ἰ 1 Tim. iv. 16; 1 Pet. v.2.—* 1 Cor. xii.28.——! Eph. i. 7, 14; Col. i. 14; Heb. ix. 12; 1 Pet. i. 19; Rev. v. 9——™See Heb. ix. 14. my life and being are the Lord’s; he requires me to employ them in his service; I act under his direction, and am not anxious about the issue. Finish my course with joy] Tov dpouov μου, My ministerial function. We have already met with this word in application to the same subject, chap. xili. 25, where see the note. And the apostle here adds, by way of explanation, καὶ τὴν διακονίαν, even that minis- try which I have received of the Lord. The words μετα xapac, with joy, are omitted by ABD, some others ; the Syriac, Erpen, Coptic, Sahidic, ALthiopic, Vul- gale, and some of the fathers. If we consider them as genuine, they may imply thus much: that the apos- tle wished to fulfil his ministry in such a way as might meet with the Divine approbation; for nothing could give him joy that did not please and glorify God. To testify| Διαμαρτυρασθαι, Earnestly, solemnly, and strenuously to assert, vindicate, and prove the Gospel of the grace of God, not only to be in itself what it professes to be, but to be also the power of God for salvation to every one that believes. Verse 25. Ye all—shall see my face no more.] This probably refers simply to the persons who were now present ; concerning whom he might have had a Di- vine intimation, that they should not be found in life when he should come that way again. Or it may refer only to Ephesus and Miletus. From the dangers to which he was exposed, it was, humanly speaking, un- likely that he should ever return; and this may be all that is implied: but that he did revisit those parts, though probably not Miletus or Ephesus, appears likely from Phil. i. 25-27; ii. 24; Philemon 22; Heb. xiii. 19-23. But in all these places he speaks witha measure of uncertainty: he had not an absolute evidence that he should not return; but, in his own mind, it was a matter of uncertainty. The Holy Spirit did not think proper to give him a direct revelation on this point. Verse 26. Iam pure from the blood of all] If any man, Jew or Gentile, perish in his sins, his blood shall be upon him; he, alone, shall be accessary to his own perdition. Tam blameless, because I have fully shown to both the way to escape from every evil. Verse 27. Ihave not shunned to declare] Ov υπεςει- λαμην, I have not suppressed or concealed any thing, through fear or favour, that might be beneficial to your souls. This is properly the meaning of the original word. See the note on ver. 20. All the counsel of God.] All that God has deter- mined and revealed concerning the salvation of man— the whole doctrine of Christ crucified, with repentance towards God, and faith in Jesus as the Messiah and 854 great atoning Priest. In Isa. ix. 6, Jesus Christ is called the wonderful counsellor, y)V $ bo Pelé Yoéts, which the Septuagint translate μεγάλης βουλης ἀγγελος" The messenger of the great counsel. To this the apostle may have referred, as we well know that this version was constantly under his eye. Declaring therefore to them the whole counsel of God, πασην τὴν βουλην του Θεου, the whole of that counsel or design of God, was, in effect, declaring the whole that con- cerned the Lord Jesus, who was the messenger of this counsel. Verse 28. Made you overseers] E@eto extoxorove, Appointed you bishops ; for so we translate the ori- ginal word in most places where it occurs: but over- seers, or inspectors, is much more proper, from ert, over, and σκέπτομαι, Tlook. ‘The persons who examine into the spiritual state of the flock of God, and take care to lead them in and out, and to find them pasture are termed episcopoi, or superintendents. The office of a bishop is from God; a true pastor only can fulfil this office : it is an office of most awful responsibility ; few there are who can fill it; and, of those who oc- cupy this high and awful place, perhaps we may say there are fewer still who discharge the duties of it. There are, however, through the good providence of God, Christian bishops, who, while they are honoured by the calling, do credit to the sacred function. And the annals of our Church can boast of at least as many of this class of men, who have served their God and their generation, as of any other order, in the propor- tion which this order bears to others in the Church of Christ. That bishop and presbyter, or elder, were at this time of the same order, and that the word was in- differently used of both, see noticed on ver. 17. Feed the Church of God] This verse has been the subject of much controversy, particularly in reference to the term cov, of Gop, in this place ; and concern- ing it there is great dissension among the MSS. and versions. Three readings exist in them, in reference to which critics and commentators have been much divided; viz. ἐκκλησίαν του Θεου, the Church of Gop ;— του Κυρίου. of the Lorp ;—Kupiov καὶ Θεου, of the Lorp and Gop. From the collections of Wetstein and Griesbach, it appears that but few MSS., and none of them very ancient, have the word Ocov, of Gov; with these only the Vudgate, and the later Syriac in the text, agree. Kupiov, of the Lorp, is the reading of ACDE, several others, the Sahidic, Coptic, later Syriac in the margin, Armenian, JEthiopic, and some of the fathers. Κυρίου καὶ Θεοῦ, of the Lorv and of Gon, is the read- ing of the great majority; though the most ancient are for Κυρίου, of the Lorp: on this ground Gevesbach 1 Paul commends his brethren to A.M. cir. 4064. CHAP. XX. 29 For I know this, that after] by the space of three years I God, and the word of lus grace A. M. cir. 4064 A. D. cir. 60. ν ¢ A. Ὁ. cir, 60. An, Olymp; my departing "shall grievous}ceased not to warn every one An Olymp, clr. AAA. 4. cir. CCIX. 4. ‘i —————. wolves enter in among you, not sparing the flock 30 Also ° of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31 Therefore watch, and remember, that © Matt. vii. 15; 2 Pet. ii. 1. P Chap. xix. 10. ©) Tim. i. 20; 1 John ii. 19. 4 Heb. xiii. 9. night and day with tears. jae 32 And now, brethren, I commend you to God, and “to the word of his grace, which is able tto build you up, and to give you *an inheritance among all them which are sanc- tified. τ Chap. ix. 31—* Chap. xxvi. 11; Eph. i. 18; Col. i. 125 iii 24; Heb. ix. 15; 1 Pet. 1. 4. has admitted this reading into the text, and put Κυρίον kat Θεοῦ in the margin, as being next in authority. Mr. Wakefield, who was a professed and consci- entious Unitarian, decides for tov Oeov, of Gon, as the true reading ; but, instead of translating τοῦ cdiov αἱ- ματος, with his own blood, he translates, by his own Son, and brings some passages from the Greek and Roman writers to show that α μα and sanguis are used to sig- nify son, or near relative; and, were this the only place where purchasing with his own blood occurred, we might receive this saying; but, as the redemption of man is, throughout the New Testament, attributed rucified. To draw away disciples] To make schisms or rents in the Church, in order to get a party to themselves. See, here, the cause of divisions in the Church :— 1. The superintendents lose the life of God, neglect he souls of the people, become greedy of gain, and, by secular extortions, oppress the people. 2. The members of the Church, thus neglected, oppressed, and irritated, get their minds alienated from their rapacious pastors. 3. Men of sinister views take advantage of this state of distraction, foment discord, preach up the necessity of division, and thus the people become separated from the great body, and associate with those who profess to care for their souls, and who disclaim all secular views. In this state of distraction, it is a high proof of God’s love to his heritage, if one be found who, possessing the true apostolic doctrine and spirit, 1 rises up to call men back to the primitive truth, and restore the primitive discipline. How soon the griev- ous wolves and perverse teachers arose in the Churches of Asia Minor, the first chapters of the Apocalypse inform us. The Nicolaitans had nearly ruined the Church of Ephesus, Rev. ii. 2,6. The same sect, with other false teachers, infested the Church of Per- gamos, and preached there the doctrine of Balaam. Ibid. ii. 14, 15. A false prophetess seduced the Church of Thyatira, Ib. ii. 20. ΑἸ] these Churches were in Asia Minor, and probably bishops or ministers from each were present at this convocation. Verse 31. Therefore watch, and remember] The only way to abide in the truth is to watch against evil. and for good; and to keep in mind the heavenly doc- trines originally received. Unwatchfulness and for- getfulness are two grand inlets to apostasy. By the space of three years| Tprettav. The Greek word here does not necessarily mean three whole years : it may be months more or less. In chap. xix. 8 and 10, we have an account of his spending two years and three months among them; probably this is all that is intended. One MS., perceiving that the time of three years was not completed, inserts διετίαν, ihe space of two years. Verse 32. I commend you to God| Instead of τῷ Θεῳ, to Gop, several MSS. have τῷ Κυρίῳ, to the Lorp; neither reading makes any difference in the sense. And to the word of his grace] The doctrine of sal- vation by Christ Jesus. Which is able to build you up| The foundation is Jesus Christ; God is the great master-builder; the doctrine of his grace, or mercy, points out the order and manner, as well as the extent, &c., of this build- ing. Let us observe the order of these things :— 1. The soul of man, which was formerly the habitation of God, is now ina state of ruin. 2. The ruins of this soul must be repaired, that it may again become a habitation of God through the Spirit. 3. Jesus Christ is the only foundation on which this house can be rebuilded. 4. The doctrine of God’s grace is the model, or plan, according to which the building can be raised. 5. When re-edified, each is to be a lively temple of the Lord, made inwardly pure and outwardly righteous, and thus prepared for a state of bliss. 6. Being made children of God, by faith in Christ Jesus, and sanctified by his Spirit, they have a right to the heavenly inheritance ; for only the children of the family can possess the celestial estate. Thus we find they must be saved by grace, and be made thereby 855 Paul finishes his discourse, and takes A. M. cir. 4064. A. Ὁ. cir. 60. An. Olymp. cir. CCIX. 4. 33 tI have coveted no man’s silver, or gold, or apparel. 34 Yea, ye yourselves know, "that these hands have ministered unto my necessities, and to them that were with me. 35 I have showed you all things, ἡ how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. THE ACTS. an affectionate leave of his brethren 36 4 And when he had thus A Ee ace . . Cir. . spoken, he τ kneeled down, and ἀπ. Olymp. prayed with them all. UCC 37 And they all wept sore, and * fell on Paul’s neck, and kissed him; 38 Sorrowing most of all for the words Υ which he spake, that they should see his face no more. And they accompanied him unto the ship. t] Sam. xii. 3; 1 Cor. ix. 12; 2 Cor. vii. 2; xi. 9; xii. 17. “Chap. xvili. 3; 1 Cor. iv. 12; 1 Thess. ii. 9; 2 Thess. 111. 8. ἡ Rom. xv. 1; 1 Cor. ix. 12; 2 Cor. xi. 9, 12; xii. 13; Eph. iv. 28; 1 Thess. iv. 11; v. 14; 2 Thess. iii. 8. w Chap. vii. 60; xxi. 5. x Gen. xlv. 14; xlvi. 29. y Ver. 25. children of God; be sanctified by his Spirit ; and, then, being prepared for, they are removed, in due time, into the heavenly inheritance. Verse 33. 7 have coveted no man’s silver, &c.] And from this circumstance they would be able to dis- cover the grievous wolves, and the perverters; for these had nothing but their own interests in view ; whereas the genuine disciples of Christ neither coveted nor had worldly possessions. St. Paul’s account of his own disinterestedness is very similar to that given by Samuel of his, 1 Sam. xii. 3-5. Verse 34. These hands have ministered, &c.] It was neither “ sim nor discredit” for the apostle to work io maintain himself, when the circumstances of the Church were such that it could not support him. Still many eminent ministers of God are obliged to support themselves and their families, at least in part, in the same way, while indefatigably testifying the Gospel of the grace of God. Whatever it may be to the people, it is no cause of reproach to the minister, to be obliged thus to employ himself. Verse 35. I have showed you all things] The pre- position κατα is to be understood before wavra; and the clause should be read thus—J have showed you 1N all things, &e. It 1s more blessed to give than to receive.] That is, the giver is more happy than the receiver. Where, or on what occasion, our Lord spake these words we know not, as they do not exist in any of the four evangelists. But that our Lord did speak them, St. Paul’s evidence is quite sufficient to prove. The sen- timent is worthy of Christ. A truly generous mind, in affluence, rejoices in opportunities to do good, and feels happy in having such opportunities. A man of an independent spirit, when reduced to poverty, finds it a severe trial to be obliged to live on the bounty of another, and feels pain in receiving what the other feels a happiness in communicating. Let, therefore, the man who is able to give feel himself the obliged person, and think how much pain the feeling heart of his supplicant must endure, in being obliged to forego his native independence, in soliciting and receiving the bounty of another. I am not speaking of common beg- gars; these have got their minds already depraved, and their native independence reduced, by sin and idle- ness, to servility. Verse 36. He kneeled down and prayed] Kneeling is the proper posture of a supplicant, it argues at once both Aumility and submission ; and he who prays 856 to God should endeavour to feel the utmost measures of both. Verse 37. Fell on Paul’s neck] Leaned their heads against his shoulders, and kissed his neck. This was not an unusual custom in the east. Verse 38. That they should see his face no more] This was a most solemn meeting, and a most affecting parting. The man who had first pointed out to them the Lord Jesus Christ, by whom they had been brought into so glorious a state of salvation, is now going away, in all likelihood, to be seen no more till the day in which the quick and dead shall stand before the throne of judgment. Such a scene, and its correspondent feelings, are more easily imagined than described. 1. As the disciples are stated to have come together on the first day of the week, we may learn from this that, ever since the apostolic times, the Lord’s day, now the Christian Sabbath, was set apart for relgious ex- ercises; such as the preaching of God’s holy word, and celebrating the sacrament of the Lord’s Supper. Besides its being the day on which our blessed Lord rose from the dead, the practice of the apostles and the primitive Church is an additional reason why we should religiously celebrate this first day of the week. They who, professing-the Christian religion, still pre- fer the Jewish Sabbath, have little to support them in the New Testament. How prone is man to affect to be wise above what is written, while he is, in almost every respect, delow the teaching so plainly laid down in the Divine word. 2. The charge of St. Paul to the pastors of the Church of Christ at Ephesus and Miletus contains much that is interesting to every Christian minister :-— 1. If he be sent of God at all, he is sent to feed the flock. 2. But, in order to feed them, he must have the bread of life. 3. This bread he must distribute in its due season, that each may have that portion that is suitable to time, place. and state. 4. While he is feeding others, he should take care to have his own soul fed: itis possible for a minister to be the instru- ment of feeding others, and yet starve himself. 5. If Jesus Christ intrust to his care the souls he has boughi by his own blood, what an awful account will he have to give in the day of judgment, if any of them perish through his neglect! Though the sinner, dying in his sins, has his own blood upon his head, yet, if the watchman has not faithfully warned him, his blood will be required at the watehman’s hand. Let him who is 1 Paul sails from Miletus, touches at concerned read Hzekiel, chap. xxxiii. 3, 4, 5, and think of the account which he is shortly to give unto God. 3. Tenderness and sympathy are not inconsistent with the highest state of grace. Paul warns his hearers day and night with tears. His hearers now weep sore at the departure of their beloved pastor. CHAP. XXI. several places, anu comes to Tyre. They who can give up a Christian minister with in- difference, have either profited little under that min- istry, or they have backslidden from the grace of God. The pastors should love as fathers, the converts as children; and all feel themselves one family, under that great head, Christ Jesus. CHAPTER XXI. Paul and his company sail from Miletus, and come to Coos, Rhodes, and Patara,1. Finding a Phenician ship at Patara, they go on board, sail past Cyprus, and land at Tyre, 2,3. Here they find disciples, and stay seven days, and are kindly entertained, 4,5. Having bade the disciples farewell, they take ship and sail to Plolemais, salute the brethren, stay with them one day, come to Caesarea, and lodge with Philip, one of the seven deacons, 6-9. Here they tarry a considerable time, and Agabus the prophet forelells Paul’s persecution at Jerusalem, 10,11. The disciples endeavour to dissuade him from going; but he is reso- lute, and he and his company depart, 12-16. They are kindly received by James and the elders, who advise Paul, because of the Jews, to show his respect for the law of Moses, by purifying himself, with certain others that were under a vow ; with which advice he complies, 17-26. Some of the Asiatic Jews, finding him in the temple, raise an insurrection against him, and would have killed him had he not been rescued by the chief captain, who orders him to be bound and carried into the castle, 27-36. Paul requests liberty to address the people, and is permitted, 37-40. A.M. cir. 4064. ; Τ ; A. M. cir. 4064. ΤῊΣ ae ND it came to pass, that after] 3 Now when we had discover- Αἰ Ὁ Cr. δῦ, An. Olymp. we were gotten from them, |ed Cyprus, we left it on the left eos clr. «4% cir. CCIX. 4. : - and had launched, * we came with a straight course unto Coos, and the day fol- lowing unto Rhodes, and from thence unto Patara : 2 And finding a ship sailing over unto Phe- nicia, we went aboard, and set forth. a Chap. xx. 3, 15-17. hand, and sailed unto Syria, and . ὁ landed at Tyre; for there the ship was to unlade her burden. 4 And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem. > Ver. 12; chap. xx. 23. NOTES ON CHAP. XXI. Verse 1. Came with a straight course] Having had, as is necessarily implied, wind and tide in their favour. Coos] An island in the Archipelago, or Agean Sea, one of those called the Sporades. It was famous for the worship of A®sculapius and Juno; and for being the birthplace of Hippocrates, the mest emi- nent of physicians, and Apelles, the most celebrated of painters. Rhodes} Another island in the same sea, celebrated for its Colossus, which was one of the seven wonders of the world. This was a brazen statue of Apollo, so high that ships in full sail could pass between its legs. It was the work of Chares, a pupil of Lysippus, who spent twelve years in making it. It was 106 feet high, and so great that few people could fathom its thumb. It was thrown down by an earthquake about 224 years before Christ, after having stood sixty-six years. When the Saracens took possession of this island, they sold this prostrate image to a Jew, who loaded 900 camels with the brass of it; this was about A.D. 660, nearly 900 years after it had been thrown down. Patara] One of the chief seaport towns of Syria. Verse 2. Phenicia] A part of Syria. See the note on chap. Xi. 1 Verse 3. Cyprus] See the note on chap. iv. 36, and see the track of this journey on the map. Tyre] A city of Phenicia, one of the most cele- brated maritime towns in the world. See the notes on chap. xil. 20; Matt. xi. 21. There the ship was to unlade her burden.] The freight that she had taken in at Ephesus she was to unlade at Tyre ; to which place she was bound. Verse 4. Who said to Paul through the Spirit] We cannot understand this as a command from the Holy Spirit not to go up to Jerusalem, else Paul must have been highly criminal to have disobeyed it. Through the Spirit, must either refer to their own great earnestness to dissuade him from taking a jour- ney which they plainly saw would be injurious to himn— and so Bp. Pearce understands this place; or, if it refer to the Holy Spirit, it must mean that if he re- garded his personal safety he must not, at this time, go up to Jerusalem. The Spirit foretold Paul’s per- secutions, but does not appear to have forbidden his journey ; and Paul was persuaded that, in acting as he was about to do, whatever personal risk he ran, he should bring more glory to God, by going to Jerusa- lem, than by tarrying at Tyre or elsewhere. The purport of this Divine communication was, “If thou go up to Jerusalem the Jews will persecute thee ; and thou wilt be imprisoned, &c.” As he was apprized of this, he might have desisted, for the whole was 857 Paul sails from Tyre, stops at A. Mi cir, 4064. 5 And when we had accom- An. Olymp. plished those days, we departed ir. CCIX. 4. ae and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and ° we kneeled down on the shore, and prayed. 6 And when we had taken our leave one of another, we took ship; and they returned 4home again. 7 And when we had finished owr course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day. 8 And the next day we that were of Paul’s company departed, and came unto Casarea : © Chap. xx. 36.—4 John i. 11. © Eph. iv. 11; 2 Tim. iv. 5. fChap. vi. 5; viii. 26, 40, conditional: Paul might or might not go to Jerusa- lem ; if he did go, he would be persecuted, and be in danger of losing his life. The Holy Spirit neither commanded him to go, nor forbade him; the whole was conditional; and he was left to the free exercise of his own judgment and conscience. This was a similar case to that of David in Keilah, 1 Sam. xxiii. 9-13. David prevented the threatened evil by leaving Keilah : Paul fell into it by going to Jerusalem. Verse 5. When we had accomplished those days] That is, the seven days mentioned in the preceding verse. And they all brought us on our way, with wives and children] It is not likely that Paul, Silas, Luke, &c., had either wives or children with them; and it is more natural to suppose that the brethren of Tyre, with their wives and children are those that are meant; these, through affection to the apostles, ac- companied them from their homes to the ship; and the coming out of the husbands, wives, and children, shows what a general and affectionate interest the preaching and private conversation of these holy men had excited. Kneeled down on the shore, and prayed.| As God fills heaven and earth, so he may be worshipped every where: as well, when circumstances require it, on the seashore as in the temple. We have already seen, in the case of Lydia, that the Jews had proseuchas by the river sides, &c.; and an observation in Tertul- lian seems to intimate that they preferred such places, and in the open air offered their petitions to God by the seashore: Omissis templis, per omne littus, quo- cumque in aperto aliquando jam preces ad celum mittunt. Tertul. de Jejunio. Verse 6. Taken—leave] ἈΑσπασαμενοι; Having gwen each other the kiss of peace, as was the constant “stom of the Jews and primitive Christians. They returned home] That is, the men, their wives, and their children. Verse 7. We came to Ptolemais] This was a sea- port town of Galilee, not far from Mount Carmel, between Tyre and Cwsarea, where the river Belus 858 THE ACTS. Piolemais, and comes to Cesarea. and we entered into the house 4. ΝΜ. cir. 4064. oe ἢ A. Ὁ. cir. 60. of Philip © the evangelist, which An. Olymp. was one of the seven; and abode eel cal with him. 9 And the same man had four daughters, virgins, ® which did prophesy. 10 4 And as we tarried there many days, there came down from Judea a certain pro- phet, named ἃ Agabus. 11 And when he was come unto us, he took Paul’s girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, ' So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. £ Joel ii. 28 ; chap. ii. 17. Chap. xi. 28.——1 Ver. 33; chap. xx. 23. empties itself into the sea. It was at first called Accho, (and this is the reading of the Syriac and Arabic,) and belonged to the tribe of Asher, Judges i. 315 it was enlarged and beautified by the first of the Egyptian Ptolemies, from whom it was called Ptolemais. This place terminated St. Paul’s voyage; and this is what is expressed in the text: And we came from Tyre to Plolemais, where our voyage ended. See the Greek text. Verse 8. We that were of Paul’s company] Oi περι tov Ilavaov' This clause is wanting in ABCE, and many others; the Syriac, Coptic, Vulgate, Arme- nian, ὅτ. Came unto Cesarea] This was Cesarea of Pales- ine, already sufficiently described. See on chap vil. 40. Philip the evangelist} One of the seyen deacons who seems to have settled here after he had baptized the eunuch. See on chap. viii. 40. Verse 9. Four daughters, virgins, which did pro- phesy.| Probably these were no more than teachers in the Church: for we have already seen that this is a frequent meaning of the word prophesy ; and this is undoubtedly one thing intended by the prophecy of Joel, quoted chapter ii. 17, 18, of this book. If Philip’s daughters might be prophetesses, why not teachers 2 Verse 10. Agabus.] See the note on chap. xi. 28. Verse 11. Took Paul’s girdle, and bound his own hands, ὅς.) This was no doubt a prophet, in the commonly received sense of the term; and his mode of acting was like that of the ancient prophets, who often accompanied their predictions with significant emblems. Jeremiah was commanded to bury his girdle by the river Euphrates, to mark out the cap- tivity of the Jews. Jer. xiii. 4. For more examples of this figurative or symbolical prophesying, see Jer. XXvil. 2, 3; xxvili. 4; Isa. xx.; Ezek. iv., xii., &c. Into the hands of the Gentiles.| That is, the Ro- mans, for the Jews had not, properly speaking, the power of life and death. And, as Agabus said he should be delivered into the hands of the Gentiles, he 1 Paul leaves Caesarea, A.M. cir. 4064. 12 And when we heard these earn things, both we, and they of that ᾿ place, besought him not to go up to Jerusalem. 13 Then Paul answered, * What mean ye to weep and to break mine heart? for I am ready, not to be bound only, but also to die at Jeru- salem for the name of the Lord Jesus. 14 And when he would not be persuaded, we ceased, saying, 'The will of the Lord be done. 15 And after those days we took up our carriages, and went up to Jerusalem. 16 There went with us also certain of the disciples of Czsarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge. 17 Ἵ ™And when we were come to Jerusa- CHAP. XXI. and comes to Jerusavem lem, the brethren received us 4 we ite gladly. An. Olymp. 18 And the day following, Paul (Ce ee went in with us unto "James; and all the elders were present. 19 And when he had saluted them, ° he declared particularly what things God had wrought among the Gentiles ” by his ministry 20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands. of Jews there are which believe; and they are all 4% zeal- ous of the law : 21 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles, to forsake Moses, saying that * they ought not to circumcise their children, neither to walk after the customs. & Chap. xx. 24. 1 Matt. vi. 10; xxvi. 42; Luke xi. 2; xxii. 42,——™ Chap. xv. 4" Chap. xv. 13; Gal. i. 19; ii. 9. ° Chap. xv. 4, 12; Rom. xv. 18, 19.——PChap. i. 17; xx. 24. 4Chap. xxii. 3; Rom. x. 2; Gal. i. 14—— Gal. ii. 3; v. 1. showed thereby that they would attempt to destroy his life. This prediction of Agabus was literally fulfilled: see ver. 33. Verse 12. Besought him not to go up to Jerusalem.] For they all understood the prophecy to be conditional and contingent; and that it was in Paul’s power to turn the scale. Verse 13. Iam ready, not to be bound only] He was resolute and determined ; but was under no con- straining necessity. See the note on ver. 4. Verse 14. The will of the Lord be done.| May that which is most for his glory take place! They plainly saw from the prophecy what would take place, if Paul went to Jerusalem ; and every one saw that he had power to go, or not to go. Verse 15. Took up our carriages] Axooxevacapevor; We made ourselves ready; packed up our things ; got our baggage in order. This is what the text means. Verse 16. And brought with them one Mnason, &c.] 11 is not very likely that they would bring a man with them with whom they were to Jodge in Jerusalem ; therefore, the text should perhaps be read as Bp. | Patrick proposes: There went with us certain of the | disciples of Cesarea, bringing us to one Mnason, with whom we were tolodge. ‘This is most likely, as the text will bear this translation. But it is possible that Mnason, formerly of Cyprus, now an inhabitant of Jerusalem, might have been down at Cesarea, met the disciples, and invited them to lodge with him while they were at Jerusalem; and, having transacted his business at Caesarea, might now accompany them to Jerusalem. His being an old disciple may either refer to his having been a very early convert, probably one of those on the day of pentecost, or to his being now an old man. Verse 18. Went in with us unto James] This was James the Less, son of Mary, and cousin to our Lord. He appears to have been bishop of the Church | I in Jerusalem, and perhaps the only apostle who con- tinued in that city. We have already seen what a very important character he sustained in the council. See chap. xv. 13. All the elders were present.] It appears that they had been convened about matters of serious and im- portant moment; and some think it was relative to Paul himself, of whose arrival they had heard, and well knew how many of those that believed were dis- affected towards him. Verse 19. Declared particularly, 4.1 He no | doubt had heard that they were prejudiced against him; and, by declaring what God had done by him among the Gentiles, showed how groundless this pre- judice was: for, were he a bad man, or doing any thing that he should not do, God would not have made him such a singular instrument of so much good. Verse 20. How many thousands] Tocat μυριαδες ; How many myriads, how many times 10,000. This | intimates that there had been a most extraordinary and rapid work even among the Jews; but what is here spoken is not to be confined to the Jews of Jerusalem, but to all that had come from different parts of the land to be present at this pentecost. They are all zealous of the law] The Jewish economy was not yet destroyed; nor had God as yet signified that the whole of its observances were done away. He continued to tolerate that dispensation, which was to be in a certain measure in force till the destruction of Jerusalem; and from that period it was impossible for them to observe their own ritual. Thus God abolished the Mosaic dispensation, by rendering, in the course of his providence, the observance of it impossible. Verse 21. Thou teachest—to forsake Moses, &c.] From any thing that appears in the course of this book to the contrary, this information was incorrect : we do not find Paul preaching thus to the Jews. It 859 On the advice of the brethren, wo ar 22 What is it therefore? the An. Olymp. multitude must needs come to- ir. CCIX. 4. Ἶ ς ee gether: for they will hear that thou art come. 23 Do therefore this that we say to thee: We have four men which have a vow on them ; 24 Them take, and purify thyself with them, and be at charges with them, that they may ‘shave their heads: and all may know that those things, whereof they were informed con- THE ACTS. Paul purifies himself in the temple « cerning thee, are nothing; but A.M, ci. 404 that thou thyself also walkest An. Olymp. cir. CCIX. 4. orderly, and keepest the law. aaa 25 As touching the Gentiles which believe, ‘we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from for- nication. 26 Then Paul took the men, and the next day purifying himself with them ἃ entered into s Num. vi. 2,13, 18; chap. xviil. 18. t Chap. xv. 20, 29. ἃ Chap. xxiv. 18. is true that, in his epistles, some of which had been written Jefore this time, he showed that circumcision and uncircumcision were equally unavailable for the salvation, of the soul, and that by the deeds of the law no man could be justified; but he had not yet said to any Jew, forsake Moses, and do not circumcise jour children. We told them that Jesus Christ had delivered them from the yoke of the law; but they had, as yet, liberty to wear that yoke, if they pleased. He had shown them that their ceremonies were use- less but not destructive ; that they were only dan- gerous when they depended on them for salvation. This is the sum of what Paul had taught on this subject. Verse 22. The multitude must needs come together] Whether this refers to a regular convocation of the Church, or to a tumult that would infallibly take place when it was heard that the apostle was come, we cannot pretend to say; but it is evident that James and the elders wished some prudent steps to be taken, in order to prevent an eyil that they had too much reason to fear. Verse 23. We have four men which have a vow] From the shaving of the head, mentioned immediately after, it is evident that the four men in question were under the vow of Nazariteship; and that the days of their vow were nearly at an end, as they were about to shave their heads ; for, during the time of the Na- -arileship, the hair was permitted to grow, and only shaven off at the termination of the vow. Among the Jews, it was common to make vows to God on extra- ordinary occasions; and that of the Nazarile appears to have been one of the most common; and it was permitted by their law for any person to perform this vow by proay. See the law produced in my note on Num. vi. 21. “It was also customary for the richer sort to bestow their charity on the poorer sort for this purpose ; for Josephus, Ant. lib. xix. cap. 6, sec. 1, observes that Agrippa, on his being advanced from a prison to a throne, by the Emperor Claudius, came to Jerusalem ; and there, among other instances of his religious thankfulness shown in the temple, Ναζαραίων ξυρασῦαι διεταξε μαλα συχνους, he ordered very many Nazarites to be shaven, he furnishing them with money ror the expenses of that, and of the sacrifices necessa- rily attending it.” See Bp. Pearce. Verse 24. Beat charges with them] Or, rather, de at charges for them: help them to bear the expense 860 of that vow. Eight lambs, four rams, besides oil, flour, &c., were the expenses on this oceasion. See the notes on Num. vi. Thou—walkest orderly and keepest the law.|_ Per- haps this advice meant no more than, Show them, by such means as are now in thy power, that thou art not an enemy to Moses; that thou dost still consider the law to be holy, and the commandment holy, just, and good. Paul did so, and bore the expenses of those who, from a scruple of conscience, had made a vow, and perhaps were not well able to bear the expense attending it. Had they done this in order to acquire justification through the law, Paul could not have as- sisted them in any measure with a clear conscience ; but, as he did assist them, it is a proof that they had not taken this vow on them for this purpose. Indeed, vows rather referred to a sense of obligation, and the gratitude due to God for mercies already received, than to the procuring of future favours of any kind. Besides, God had not yet fully shown that the law was abolished, as has already been remarked : he tole- rated it till the time that the iniquity of the Jews was filled up; and then, by the destruction of Jerusalem, he swept every rite and ceremony of the Jewish law away, with the besom of destruction. Verse 25. As touching the Gentiles] See the notes on chap. xv., and the additional observations at the end of that chapter. Verse 26. To signify the accomplishment, &c.| Διαγγελλων, Declaring the accomplishment, &c. As this declaration was made to the priest, the sense of the passage is the following, if we suppose Paul to have made an offering for himself, as well as the four men: ‘ The next day, Paul, taking the four men, be- gan to purify, set himself apart, or consecrate himself with them; entering into the temple, he publicly de- clared to the priests that he would observe the sepa- ration of a Nazarite, and continue it for seven days, at the end of which he would bring an offering for himself and the other four men, according to what the law prescribed in that case.” But it is likely that Paul made no offering for himself, but was merely at the expense of theirs. However we may consider this subject, it is exceedingly difficult to account for the conduct of James and the elders, and of Paul on this occasion. There seems to have been something in this transaction which we do not fully understand. See the note on Num. vi. 21. 1 The Jews of Asia raise a tumult, Ay Bieta the temple, ¥ to signify the ac- An. Olymp. complishment of the days of ir, CCIX, 4. - : 3 % = purification, until that an offering should be offered for every one of them. 27 Ἵ And when the seven days were almost ended, ¥ the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and * laid hands on him, 28 Crying out, Men of Israel, help: This is the man, ¥ that teacheth all men every where against the people, and the law, and this place: Num. vi. 13. — Chap. xxiv. 18.——* Chap. xxvi. 21. “ Besides their typical and religious use, sacrifices were also intended for the support of the state and civil government ; inasmuch as the ministers of state were chiefly maintained by them: so that the allot- ments to the priests out of the sacrifices may be con- sidered as designed, like the civil-list money in other nations, for the immediate support of the crown and the officers of state. On these principles we are able to account for Paul’s sacrificing, as we are informed he did, after the commencement of the Christian dis- pensation ; an action which has been severely cen- sured by some as the greatest error of his life: hereby he not only gave, say they, too much countenance to the Jews in their superstitious adherence to the law of Moses, after it was abrogated by Christ, but his offer- ing these typical sacrifices, after the antitype of them was accomplished in the sacrifice of Christ, was a vir- tual denial of Christ, and of the virtue of his sacrifice, which superseded all others. Paul’s long trouble, which began immediately after this affair, some have looked upon as a judgment of God upon him for this great offence. But, if this action were really so cri- minal as some suppose, one cannot enough wonder that so good and so wise a man as Paul was should be guilty of it; and that the Apostle James and the other Chris- tian elders should all advise him to it, ver. 18, 23, 24. It is likewise strange that we find no censure ever passed on this action by any of the sacred writers ; not even by Paul himself, who appears so ready, on other occasions, to acknowledge and humble himself for his errors and failings : on the contrary he reflects with comfort on his having complied with the customs of the Jews in order to remove their prejudices against him and his ministry, and against the Gospel which he preached, and to win them over to embrace it: ‘Unto the Jews I became as a Jew, that I might gain the Jews; and this I do for the Gospel’s sake.’— 1 Cor. ix. 20, 23. «ΤῸ elucidate this point, we are to consider that there was a political as well as a typical use of sacri- fices ; and that, though the typical ceased upon the sacrifice of Christ, yet the political continued till God in his providence broke up the Jewish state and polity about forty years after our Saviour’s death. ΤῊ] that time it was not merely lawful, but matter of duty, for good subjects to pay the dues which were appointed by law for the support of the government and magistracy. 1 CHAP. XXI. aad seize upon Paul. and farther, brought Greeks also AM. att 1 An. Olymp. into the temple, and hath polluted Ae this holy place. ---- - 29 (For they had seen before with him in the city 5 Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) 30 And *all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut. ¥ Chap. xxiv. 5, 6——* Chap. xx. 4.——* Chap. xxvi. 21. Now, of this kind was the sacrifice which Paul offer- ed; and in this view they were paid by Christians dwelling in Judea, as well as by those who still ad- hered to the Jewish religion. So that, upon the whole, this action, for which Paul has been so much censured, probably amounts to nothing more than pay- ing the tribute due to the magistrate by law, which the apostle enjoins upon all other Christians in all other nations, Rom. xiii. 6.”—Jennings’ Jewish Antiquities, p- 17. Verse 27. The Jews which were of Asia] These pursued him with the most deliberate and persevering malice in every place; and it appears that it was through them that the false reports were sent to and circulated through Jerusalem. Verse 28. Thisis the man that teacheth, §c.] As much as if they had said: This is the man concern- ing whom we wrote to you; who in every place en- deayours to prejudice the Gentiles against the Jews, against the Mosaic law, and against the temple and its services. Brought Greeks also into the temple] This was a most deliberate and malicious untruth: Paul could accomplish no purpose by bringing any Greek or Gentile into the temple; and their having seen Tro- phimus, an Ephesian, with him, in the city only, was no ground on which to raise a slander that must so materially affect both their lives. Josephus informs us, War, lib. v. cap. 5, sec. 2, that on the wall which separated the court of the Gentiles from that of the Israelites was an inscription in Greek and Latin letters, which stated that no stranger was permitted to come within the holy place on pain of death. With such a prohibition as this before his eyes, was it likely that St. Paul would enter into the temple in company with an uncircumcised Greek? The calumny refutes itself. Verse 30. They took Paul] They tumultuously seized on him; and drew him out of the temple, out of the court of the Israelites, where he was worship- ping: and—the doors were shut; the doors of the court of the Gentiles, probably to prevent Paul from getting any succour from his friends in the city; for their whole proceedings show that they purposed to murder him: they brought him out of the court of the Israelites, that court being peculiarly holy, that it might not be defiled by his blood; and they shut the 861 THE aul is rescued from the ες “064, 81 And as they went about to An. See lull him, tidings came unto the cir. CCIX. chief captain of the band, that all Jerusalem was in an uproar. 32 > Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul. 33 Then the chief captain came near, and took him, and “ commanded him to be bound with two chains ; and demanded who he was, and what he had done. 34 And some cried one thing, some another, among the multitude : and when he could not μέσα the certainty for the tumult, he com- ACTS. mob by the chief captain manded him to be carried into 4: eps Gee the castle. An. Olymp. 35 And when he came upon Eo the stairs, so it was, that he was borne of the soldiers for the violence of the people. 36 For the multitude of the people followed after, crying, ἃ Away with him. 37 Ἵ And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee ? Who said, Canst thou speak Greek? 38 © Art not thou that Egyptian, A. a cir. 4059. which before these days madest iS ona an uproar, and leddest out into ™ COD 1. the wilderness four thousand men that were murderers ? > Chap. xxiii. 27; xxiv. 7. © Ver. 11; chap. xx. 23. 4 Luke xxiii. 18; John xix. 15; ch. xxii. 22. © See ch. v.36 court of the Gentiles, that they might have the oppor- tunity unmolested of killing him in that place ; for the court of the Gentiles was reckoned to be less holy than than that of the Israelites. Verse 31. The chief captain of the band] The Ro- nan tribune, who had a troop of soldiers under him, which lodged in general in the castle of Antonia, which was built at the angle where the northern and western porticoes of the outer court of the temple were joined together. This castle was built by John Hyr- eanus, high priest of the Jews: it was at first called Baris, and was the royal residence of the Asmoneans, as long as they reigned in Jerusalem. It was beau- tified by Herod the Great, and called Antonia, in honour of his friend Mark Antony. By this castle the temple was commanded, as it stood on higher ground. Josephus describes this castle, War, b. v. chap. 5, see. 8, “as having four towers, from one of which the whole temple was overlooked ; and that one of the towers was joined to the porticoes of the temple, and had a double pair of stairs from it, by which soldiers in the garrison were used to come down with their arms to the porticoes, on the festival days, to keep the people quiet ; for, as the temple was a guard to the city, so this castle was a guard to the temple.” “Tt seems, therefore,” says Bp. Pearce, “to me very plain, that the place where the Jews were about to kill Paul was the court of the Gentiles, the porti- coes being there; and that the chief captain came down there to his rescue.” The name of this chief captain, or tribune, was Claudius Lysias, as we learn from chap. xxiii. 26. Verse 32. Ran down unto them] Ran down the stairs to the porticoes mentioned above. Verse 33. And took him] With great violence, ac- cording to chap. xxiv. 7, probably meaning an armed force. To be bound with two chains] 'To be bound between two soldiers ; his right hand chained to the left hand of the one, and his left hand to the right of the other. See the note on chap. xii. 6. Verse 35. And when he came upon the stairs] {uose mentioned in the note on ver. 31. 862 | Verse 36. despatch him ; in the mouth of a Jewish mob. 18, and John xix. 15. Verse 37. Canst thow speak Greek?] Claudius Lysias was not a Roman; he had, as himself informs us, purchased his citizenship of Rome with a great sum of money; (see chap. xxii. 28 ;) and it is very likely that he was but imperfectly acquainted with the Latin tongue ; and the tumult that was now made, and the discordant noise, prevented him from clearly ap- prehending what was said ; and, as he wished to know the merit of the cause, he accosted Paul with, Ἑλλη- vist γινωσκείς, Dost thou understand Greek? And when he found that he did understand it, he proceeded to question him as below. Verse 38. Art not thou that Egyptian, gc.| The history to which Claudius Lysias refers is taken from Josephus, Ant. lib. xx. cap. 7, sec. 6, and War, lib. 11. cap. 13, sec. 5, and is in substance as follows: An Egyptian, whose name is not known, pretended to bea prophet, and told his followers that the walls of Jeru- salem would fall down before them, if they would assist him in making an attack on the city. He had address enough to raise a rabble of 30,000 men, and with these advanced as far as the Mount of Olives; but Felix, the Roman governor, came suddenly upon him, with a large body of Roman troops. both infantry and cavalry: the mob was speedily dispersed, four hundred killed, two hundred taken prisoners, and the Egyptian himself, with some of his most faithfui friends, escaped; of whom no account was ever after- wards heard. As Lysias found such an outery made against Paul, he supposed that he must be some egre- gious malefactor, and probably that Egyptian who had escaped, as related above. Learned men agree that St. Luke refers to the same fact of which Josephus speaks ; but there is a considerable difference between the numbers in Josephus, and those in Luke : the for- mer having 30,000, the latter only 4000. The small number of killed and prisoners, only 600 in all, accord- ing to Josephus, leads us to suspect that his num- ber is greatly exaggerated ; as 600 in killed and pri- 1 Away with him.| That is, Kill him ; for so much this phrase always means See on Luke xxiii. Paul obtains permission A.M. cir. 4064. 39 But Paul said, ‘I am a A. D. cir. 60. : Aue man which am a Jew of Tarsus, —_——_ a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people. 40 And when he had given him license, € Chap. ix. 11; xxii. 3. soners of a mob of 30,000, routed by regular infantry and cavalry, is no kind of proportion; but it is a suf- ficient proportion to a mob of 4000. Dean Aldridge has supposed that the number in Josephus was ori- ginally 4000, but that ancient copyists mistaking the Greek A delta, four, for A lambda, thirty, wrote 30,000, instead of 4000. See Havercamp’s edition, vol. ii. p. 177. There is another way of reconciling the two historians, which is this : When this Egyptian impos- tor at first began to make great boasts and large pro- mises, a multitude of people, to the amount at least of 30,000, weary of the Roman yoke, from which he pro- mised them deliverance, readily arranged themselves under his banners. As he performed nothing that he promised, 26,000 of these had melted away before he reached Mount Olivet: this remnant the Romans at- tacked and dispersed. Josephus speaks of the number he had in the beginning; St. Luke, of those that he had when he arrived at Mount Olivet. That were murderers?) Σικαρίων: Sicarit,assassins : they derived their name from sica, a sort of crooked knife, which they concealed under their garments, and privately stabbed the objects of their malice. Josephus. Verse 39. I amaman which am a Jew] A peri- phrasis for, J am a Jew. See the note on chap. vii. 2. Of Tarsus—no mean city] In the notes on chap. ix. 11, I have shown that Tarsus was a city of con- siderable importance, and in some measure a rival to Rome and Athens; and that, because of the services rendered to the Romans by the inhabitants, Julius Cesar endowed them with all the rights and privileges of Roman citizens. When St. Paul calls it no mean cuy, he speaks a language that was common to those who have had occasion to speak of Tarsus. Xeno- PHoN, Cyri Anabas. i., calls it, πολιν μεγαλὴν καὶ εὐδαίμονα, a great and flourishing city. JosepHus, Ant. lib. i. cap. 6, sec. 6, says that it was zap’ αὐτοῖς των πολεων ἡ αξιολογωτατὴ μητροπολις ovca, the metro- polis and most renowned city among them (the Cili- cians.) And Ammianus Marce..inus, xiv. 8, says, Cilicam Tarsus nobilitat, urbs perspicabilis: “ 'Tar- sus, a very respectable city, adorns Cilicia.” Verse 40. Paul stood on the stairs) Where he was CHAP. XXII. to address the people Paul stood on the stairs, and 4... cir. 4064. ‘ A. Ὁ. cir. 60. ® beckoned with the hand An. Olymp. cir. CCIX. 4. unto the* people? “And” when, —————"——— there was made ἃ great silence, he spake unto them in the Hebrew tongue, saying, & Chap. xii. 17. out of the reach of the mob, and was surrounded by the Roman soldiers. Beckoned with the hand) Waving the hand, which was the sign that he was about to address the people. So Ὑ ποι, says of Turnus, when he wished, by single combat between himself and Aineas, to put an end to the war:— Significatque manu, et magno simul incipit ore : Parcite jam, Rutuli; et vos tela inhibete, Latini. He beckoned with his hand, and cried out with a loud voice, Desist, ye Rutulians; and, ye Latins, cease from throwing your javelins. He spake unto them in the Hebrew tongue] What was called then the Hebrew, viz. the Chaldewo-Syriac ; very well expressed by the Codex Beza@, τῃ wig δια- λεκτῳ, in their own dialect. Never was there a more unnatural division than that in this chapter: it ends with a single comma! The best division would have been at the end of the 25th verse. Paux’s embarkation at Tyre is very remarkable. The simple manner in which he was escorted to the ship by the disciples of Tyre, men, women, and chil- dren, and their affectionate and pious parting, kneeling down on the shore and commending each other to God, are both impressive and edifying. Nothing but Christianity could have produced such a spirit in per- sons who now, perhaps for the first time, saw each other in the flesh. Every true Christian is a child of God; and, consequently, all children of God have a spiritual affinity. They are all partakers of the same Spirit, are united to the same Head, are actuated with the same hope, and are going to the same heaven. These love one another with pure hearts fervently ; and these alone are capable of disinterested and last- ing friendship. Though this kind of friendship cannot fail, yet it may err; and with officious affection en- deavour to prevent us from bearing a necessary and most honourable cross. See verses 12,13. It should, therefore, be kept within Scrip/ural hounds CHAPTER XXII. Paul, in Ms address to the people, gives an account of his birth and education, 1-3. Christianity, 4, 5. And of his miraculous conversion, aud call to the apostleship, 6-21. His prejudices against The Jews, hear- ing him say that God had sent him to preach the Gospel to the Geniiles, become exceedingly outrageous, and clamour for his life, 22, 23. pleading his privilege as a Roman citizen, escapes the torture, 24-29. brings Paul before the chief priests and their council, 30. 1 The chief captain orders him to be examined by scourging ; but he, The next day the chief captain 863 Paul, in his address, THE A.M. cir. 4064. EN, * brethren, and fathers, A. D. cir. 60. - An. Olymp. hear ye my defence, which cir. CCLX. 4. ἘΠΕ ΤΥ make now unto you. 2 (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,) 3 "1 am verily a man which am a Jew, born in Tarsus, @ c2ty in Cilicia, yet brought up in this city ° at the feet of ὁ Gamaliel, and taught ° according to the perfect manner of the law of the fathers, and ‘ was zealous to- ACTS. giwes an account of himself. ward God 8 Η A. Μ. cir. 4064 jy Sas pyegallyaregthis A, N. cmieey day. An. Olymp. cir. CCIX. 4, 4 And I persecuted this way unto the death, binding and delivering into prisons both men and women ; 5 As also the high priest doth bear me wit- ness, and ἶ all the estate of the elders: * from whom also I received letters unto the bre- thren, and went to Damascus, to bring ther which were there, bound unto Jerusalem, for to be punished. aChap. vii. 2.——» Chap. xxi. 39; 2 Cor. xi. 22; Phil. iii. 5. © Deut. xxxili. 3; 2 Kings iv. 38; Luke x. 39.—4 Chap. v. 34. © Chap. xxvi. 5——f Chap. xxi. 20; Gal. i. 14. NOTES ON CHAP. XXII. Verse 1. Men, brethren, and fathers) A Hebrew form of expression for brethren and fathers: for two classes only are addressed. See the note on chap. Vil. 2. Hear ye my defence] Mov τὴς απολογιας, This apology of mine; in this sense the word apology was anciently understood: hence the Apologies of the primitive fathers, i. e. their defences of the Christian religion. And this is its proper literal meaning; but it is now used only as implying an excuse for improper conduct. That this is an abuse of the term requires no proof. Verse 2. When they heard that he spake i the Hebrew tongue] He had probably been traduced by the Jews of Asia as a mere Gentile, distinguished only by his virulence against the Jewish religion; which viralence proceeded from his malice and ignorance. Verse 3. 7 am verily a man which am a Jew] A periphrasis for, Jam really a Jew : and his mentioning this adds weight to the conjecture in the preceding note. He shows that he could not be ignorant of the Jewish religion, as he had had the best instructer in it which Jerusalem could produce. Yet brought up, ¢c.] Bp. Pearce proposes that this rerse should be thus read and translated: but brought up in this city; instructed at the feet of Gamaliel, according to the most exact manner, being exceedingly zealous for the law of our fathers, as ye all are this day. Born in Tarsus}. See the notes on chap. ix. 11, and xxi. 39. Feet of Gamaliel] See a full account of this man in the note on chap. v. 34. It has been generally supposed that the phrase, brought up at the feet, is a reference to the Jewish custom, viz. that the disciples of the rabbins sat on low seats, or on the ground, whilst the rabbin himself occupied a lofty chair. But we rather learn, from Jewish authority, that the disciples of the rabbins stood before their teachers, as Vitringa has proved in his treatise De Synag. Vet. lib. i. p. 1, cap. 7. Kypke, therefore, contends that παρα τοὺς zodac, at the feet. means the same as πλησίον, near, or before, which is not an unfrequent mode of speech among both sacred and profane writers. Thus, in chap. iv. 35,37; chap. V. 2, ἐτέθουν παρα τοὺς ποδας των arosoAwy, they laid it 864 & Rom. x. 2.——)Chap. viii. 3; xxvi. 9, 10 1; Phil. iii. 6; 1 Tim. i. 13.— Luke xxii. 66; chap. iv. &——* Chap. ix. 2; xxvi. 10, 12. at the apostles’ feet, means only, they brought it to the apostles. So in 2 Maccab. iv. 7, παρα ποδας ηδὴ τον ἅδην ὁρωντες κείμενον, they saw death already lying at their feet ; that is, as the Syriac translator has pro- perly rendered it, they saw death immediately before them. So Themistius, Or. 27, p. 341, who adds the term by which the phrase is explained, ecu καὶ πλησίον aee τῳ δυναμενῳ AauBaverv, ante pedes id semper et prope est, illi qui accipere potest. Also Lucian, De Conscr. Hist. p. 669, ὧν παρα rodac οἱ eheyyor. The refutation of which is at hand. The same kind of form occurs in the Hebrew, Exod. xi. 8: All the people that are at thy feet, 3 beragleica, i. e. who are with thee,under thy command, 2 Sam. xv.16. And the king went out, and all his household, youn beraglaw, at his feet ; that is, with him, in his company. See Kypke. The phrase is used in the same sense among the Hindoos: Ilearned this at my father’s feet—instead of, I learned it of my father. Iwas taught at the feet of such a teacher—my teacher's feet say so; meaning, simply, such and such persons taught me. According to the perfect manner] ‘That is, accord ing to that strict interpretation of the law, and espe- cially the traditions of the elders, for which the Phari- sees were remarkable. That it is Pharisaism that the apostle has in view, when he says he was taught according to, axpi3evav, the most exact manner, is evi dent; and hence, in chap. xxvi. 5, he calls Pharisaism ἀκριβεςατην, the most exact system; and, under it, he was zealous towards God; scrupulously exact in every part of his duty, accompanying this with reverence to the supreme Being, and deep concern for his honour and glory. Verse 4. I persecuted this way] Ταύτην τὴν ddov , This doctrine, this way of worshipping God, and arriy ing at a state of blessedness. See on chap. ix. 2. Binding and delivering into prisons} See on chap. Wills 3/3) 1X2 Verse 5. The high priest doth bear me witness, &c.| He probably referred to the letters of authority which he had received from the high priest, and the whole estate of the elders, παν το xpecBureptov, the whole of the presbytery, that is, the sanhedrin ; and it is likely, that he had those letters to produce. This zeal of his against Christianity was an ample proof of his sincerity as a Pharisaical Jew. 1 Paul gives an account of his A.M. cir. 4064. ye eae κι. Θὲ And. it came to pass, that, An. Olymp. as I made my journey, and was cir. CCIX. 4. Ν ἜΘ 5: ‘Come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. 7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why perse- cutest thou me? 8 And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. 9 And ™ they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me. 10 And I said, What shall I do, Lord 7 And the Lord said unto me, Arise, and go into Iamascus; and there it shall be told thee of all things which are appointed for thee to do. 11 And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. 12 And ® one Ananias, a devout man accord- ing to the law, ° having a good repo-s cf all the ? Jews which dwelt there, 13 Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the CHAP. XXII. conversign, and other matters. same hour I looked up upon him. SoM ΕΝΝ ὍΣ 14 And he said, The God of An. Olymp. cir. CCLX. 4. our fathers * hath chosen thee, ————— that thou shouldest know his will, and * see t that Just One, and ἃ shouldest hear the voice of his mouth. 15 ἡ For thou shalt be his witness unto all men of ¥ what thou hast seen and heard. 16 And now why tarriest thou? arise, and be baptized, * and wash away thy sins, 7 calling on the name of the Lord. 17 And “it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; 18 And * saw him saying unto me, ἢ Make haste, and get thee quickly out of Jerusalem " for they will not receive thy testimony conceri- ing me. 19 And I said, Lord, * they know that I imprisoned and ‘beat in every synagogue them that believed on thee: 20 “ And when the blood of thy martyr Ste- pen was shed, I also was standing by, and fconsenting unto his death, and kept the rai- ment of them that slew him. 21 And he said unto me, Depart: 5 for I 1Chap. ix. 3; xxvi. 12, 13——™Chap. ix. 7; Dan. x. 7. = Chap. ix. 17. © Chap. x. 22.——? 1 Tim. iii. 7——9 Chap. iii. 13; v. 30—" Chap. ix. 15; xxvi. 16.—=* 1 Cor. ix. 1; xv. 8. t Chap. iil. 14; vii. 52. 4] Cor. xi.23; Gal. 1.12. ν Chap. xxiii. 11.——vw Chap. iv. 20 ; xxvi. 16——* Ch. 11. 38; Heb. x. 22. Verses 6-13. As I made my journey, &c.] See the whole of this account, and all the particular cir- cumstances, considered at large in the notes on chap. ix. 1, &c., and the observations at the conclusion of that chapter. Verse 14. And see that Just One] The Lord Jesus, called the Just One, in opposition to the Jews, who erucified him as a malefactor: see the note on chap. vii. 52. This is an additional proof that Jesus Christ did actually appear unto Saul of Tarsus. Verse 15. Thou shalt be his witness unto all] Thou shalt proclaim Chris: crucified, both to Jews and Gentiles. Verse 16. Arise, and be baptized] Take now the profession of Christ’s faith most solemnly upon thee, by being baptized in the name of Father, Son, and Holy Spirit. Wash away thy sims, &c.] Let this washing of thy body represent to thee the washing away of thy sins: and know that this washing away of sin can be re- cetved only by invoking the name of the Lord. Verse 17. When I was come again to Jerusalem] lt is likely that he refers to the first journey to Jeru- salem, about three years after his conversion, chap. ix. 25, 26, and Gal. i. 18. y Chap. ix. 14; Rom. x. 13. z Chap. ix. 26; 2 Cor. xii. 2. a Ver. 14 Matt. x. 14. © Ver, 4. —4 Matt. x. 17. ©Ch. vii. 58.— Luke xi. 48; chap. viii. 1; Rom. i. 32.—gs Chap. ix. 15; xiii. 2, 46,47; xviii.6; xxvi. 17; Rom. i.5; xi. 13; xv. 16; Gal. i. 15,16; 11. 7,8 : Eph. iii. 7,8; 1 Tim. ii.7 ; 2 Tim.1. 11. tioned any where else, unless it be that to which him- self refers in 2 Cor. xii. 2—4, when he conceived him- self transported to the third heaven; and, if the case be the same, the appearance of Jesus Christ to him, and the command given, are circumstances related only in this place. Verse 19. I imprisoned and beat in every syna- gogue| This shows what an active instrument Saul of Tarsus was, in the hands of this persecuting priest- hood, and how very generally the followers of Christ were persecuted, and how difficult it was at this time to profess Christianity. Verse 20. When the blood of thy mariyr Slephen was shed| See on chap. vii. 58; vili. 1. All these things Paul alleged as reasons why he could not expect to be received by the Christians ; for how could they suppose that such a persecutor could be converted ? Verse 21. J will send thee far hence unto the Gen- tiles.| This was the particular appointment of St. Paul : he was the apostle of the Gentiles ; for, though he preached frequently to the Jews, yet to preach the Gospel to the Gentiles, and to write for the conversion and establishment of the Gentile world, were his pecu- liar destination. Hence we find him and his compa- nions travelling every where ; through Judea, Pheni- I was ina trance] This circumstance is not men-| cia, Arabia, Syria, Cilicia, Pisidia, Lycaoma, Pam- Vor I ( 455°") 865 The people become furious, A.M. cir. 4064 7.}}} send thee far hence unto the A. Ὁ. cir. 60. An. Olymp. Gentiles. ieee * ge) And they gave him au- dience unto this word, and then lifted up their voices, and said, " Away with such a fellow from the earth: for it is not fit that ‘he should live. 23 And as they cried out, and cast off thezr clothes, and threw dust into the air, 24 The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried. so against him. » Chap. xxi. 36—* Chap. xxv. 24. THE ACTS. and seek to destroy Paul. 25 And as they bound him A.M. ei. 4064. - 5 . D. cir. 60. with thongs, Paul said unto the An. Olymp. i ~ cir. CCIX. 4. centurion that stood by, Is it me Sees lawful for you to scourge a man that is a Roman, and uncondemned ? 26 When the centurion heard that, he went and told the chief captain, saying, Take heed what thou doest: for this man is a Roman. 27 Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea. 28 And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born. k Chap. xvi. 37. phylia, Galatia, Phrygia, Macedonia, Greece, Asia, the Isles of the Mediterranean Sea, the Isles of the “Egean Sea, Italy, and some add Spain and even Britain. This was the diocess of this primitive bishop : none of the apostles travelled, none preached, none laboured as this man; and, we may add, none was so greatly owned of God. The epistles of Peter, John, James, and Jude, are great and excellent; but, when compared with those of Paul, however glorious they may be, they have no glory comparatively, by reason of that glory which excelleth. Next to Jesus Christ, St. Paul is the glory of the Christian Church. Jesus is the foundation; Paul, the master-builder. Verse 22. They gave him audience unto this word] Namely, that God had sent him to the Gentiles: not that they refused to preach the Jaw to the Gentiles, and make them proselytes ; for this they were fond of doing, so that our Lord says, they compassed sea and ‘and to make a proselyte; but they understood the apostle as stating that God had rejected them, and called the Gentiles to be his peculiar people in their place ; and this they could not bear. Away with such a fellow] According to the law of Moses, he who attempted to seduce the people to any strange worship was to be stoned, Deut. xiii. 15. The Jews wished to insinuate that the apostle was guilty of this crime, and that therefore he should be stoned, or put to death. Verse 23. Cast off their clothes] Bishop Pearce supposes that shaking their upper garments is all that is meant here; and that it was an ancient custom for men to do so when highly pleased or greatly irritated ; but it is likely that some of them were now actually throwing off their clothes, in owler to prepare to stone Paul. Threw dust into the air] In sign of contempt, and by way of evecration. Shimei acted so, in order to express his contempt of David, 2 Sam. xvi. 13, where it is said, he cursed him as he went, and threw stones at him; or, as the margin, he dusted him with dust. Their throwing dust in the air was also expressive of extraordinary rage and vindictive malice. The apostle, being guarded by the Roman soldiers, was out of the power of the mob; and their throwing dust in 866 the air not only showed their rage, but also their ver- ation that they could not get the apostle into their power. It is still used as a token of hostility and de- fiance. M. Denon, (Travels in Egypt, vol. i. p. 98,) on coming down the Nile to Cairo, stopped at the an- cient city of Antinoé, to examine its ruins. “ Being desirous of obtaining a view of the whole of these ruins, we ascended a little hill, and soon perceived the in- habitants of the modern village assembling behind an opposite eminence: scarcely had we come over against them than, supposing our intentions to be hostile, they called out for assistance, and threw dust into the air, in token of defiance. The alarm spread, and they be- gan firing upon us.” Verse 24. Examined by scourging] As the chief captain did not understand the Hebrew language, he was ignorant of the charge brought against Paul, and ignorant also of the defence which the apostle had made; and, as he saw that they grew more and more outrageous, he supposed that Paul must have given them the highest provocation ; and therefore he deter- mined to put him to the torture, in order to find out the nature of his crime. The practice of putting people to the rack, in order to make them confess, has, to the disgrace of human nature, existed in all countries. Verse 25. And as they bound him, &c.] They were going to tie him to a post, that they might scourge him. Ts it lawful, §c.] The Roman law absolutely for- bade the dinding of a Roman citizen. See the note on chap. xvi. 37. Verse 28. With a great sum obtained I this free dom] So it appears that the freedom, even of Rome, might be purchased, and that it was sold at a very high price. But T was free born.] It has been generally be lieved that the inhabitants of Tarsus, born in that city. had the same rights and privileges as Roman citizens, in consequence of a charter or grant from Julius Cesar. Calmet disputes this, because Tarsus was a free not a colonial city ; and he supposes that Paul’s father might have been rewarded with the freedom of Rome for some military services, and that it was in consequence of this that Paul was born free. But that the city of ( 55* " Paul secures his privilege as a a 29 "Then straightway they de- An. ay parted from him which should have εἶν. CCIX. 4 ‘examined him: and the chief cap- tain also was afraid, after he knew that he was a Roman, and because he had bound him. 30 Ἵ On the morrow, because he would have 1 Or, tortured him.——™ Chap. xxi. 35; xxiii. 10, 28; xxv. 26. Tarsus had such privileges appears extremely probable. In chap. xxi. 39, Paul says he was born at Tarsus in Cilicia, and in this chap., ver. 28, he says he was free born; and, at ver. 26, he calls himself a Roman, as he does also chap. xvi. 37. From whence it has been concluded, with every show of reason, that Tar- sus, though no Roman colony, yet had this privilege granted to it, that its natives should be citizens of Rome. Purny, in Hist. Nat. lib. v. 27, tells us that Tarsus was a free city. And Appian, De Bello Civil. lib. v. p. 1077, edit. Tollii, says that Antony, Tapseac ελευθερους ἠφίει, Kat atedetc φορων, made the people of Tarsus free, and discharged them from paying tribute. Dio Cassius, lib. xlvii. p. 508, edit. Reimar, farther tells us, Adeo Cesari priori, et ejus gratia etiam pos- teriori, favebant Tursenses, ut urbem suam pro Tarso JuLiopouin vocaverint: “ that, for the affection which the people of Tarsus bore to Julius Cesar, and after- | wards to Augustus, the former caused their city to be called Juliopolis.” The Greek text is as follows :— οὕτω προσφιλως τῳ Καισαρι προτέρῳ, καὶ δι᾽ ekewov τῷ δευτέρῳ, οἱ Ταρσεις evyov, ὧςε καὶ Ἰουλιοπολιν σφας an’ To which I add, that Puixo, de αὐτου μετονομᾶσαι. Virt. vol. ii. p. 587, edit. Mang., makes Agrippa say | to Caligula, φίλων eviwy πατριδὰς ὅλας τὴς Ῥωμαΐκης ἡξίωσας πολιτειας" You have made whole countries, to . and, as he understood that the cause of their enmity These testimonies | are of weight sufficient to show that Paul, by being | which your friends belong, to be citizens of Rome. See the note on chap. xxi. 39. born at Tarsus, might have been free born, and a Ro- man. See Bishop Pearce on Acts xvi. 37. Verse 29. After he knew that he was a Roman] He who was going to scourge him durst not proceed to the torture when Paul declared himself to be a Roman. A passage from Cicero, Orat. pro Verr. Act. ii. lib. γ. 64, throws the fullest light on this place: Ille, quis- quis erat, quem tu in crucem rapiebas, qui tibi esset ignotus, cum civem se Romanum esse diceret, apud te Pretorem, si non effugium, ne moram quidem mortis mentione atque usurpatione civitatis assequi potuit? | “Whosoever he might be whom thou wert hurrying to the rack, were he even unknown to thee, if he said mat he was a Roman citizen, he would necessarily ob- tain from thee, the Prator, by the simple mention of Rome, if not an escape, yet at least a delay of his punishment.’ The whole of the sixty-fourth and sixty- fifth sections of this oration, which speak so pointedly on this subject, are worthy of consideration. Of this privilege he farther says, Ib. in cap. lvii., Illa vox et exclamatio, Civis Romanus sum, gue sepe multis in ultimis terris opem inter barbaros et salutem tulit, §c. That exclamation, J am a Roman citizen, which often- times has brought assistance and safety, even among barbarians, in the remotest parts of the earth, &c. 1 CHAP. XXII. Roman, and escapes being scourged. τῇ ᾿ - AM. οἷν. 4064. known the ™certainty where Ra ee fore he was accused of the Jews, An. Olymp. 7 J cir. CCIX. 4. he loosed him from his bands, —————— and commanded the "chief priests and all their council to appear; and brought Paul down, and set him before them. 8 Matt. xxvi. 3, 59; xxvii. 1, 2, 12; Psa. exxv. 3. Puvurarcn likewise, in his Life of Pompey, (vol. iii. p. 445, edit. Bryan,) says, concerning the beha viour of the pirates, when they had taken any Roman prisoner, Exewvo de nv ὑβριςικωτατον x. τ. 2. what was the most contumelious was this; when any of those whom they had made captives cried out, Ρωμαῖος εἰναι, THAT HE WAS A Roman, and told them his name, they pre tended to be surprised, and be ina fright, and smote upon their thighs, and fell down (on their knees) ta him, beseeching him to pardon them! It is no wonder then that the torturer desisted, when Paul cried out that he was a Roman; and that the chief captain was alarmed, because he had bound him. Verse 30. He—commanded—all their council to appear] Instead of ελθειν, to come, which we trans- late, 10 appear, συνελθειν, to assemble, or meet together, is the reading of ACE, nearly twenty others, the Athiopic, Arabic, Vulgate, Chrysostom, and Theophy- lact: this reading Griesbach has received into the text; and it is most probably the true one: as the chief captain wished to know the certainty of the mat- ter, he desired the Jewish council, or Sanhedrin, to assemble, and examine the business thoroughly, that he might know of what the apostle was accused; as the law would not permit him to proceed against a Ro- man in any judicial way, but on the clearest evidence; was something that concerned their religion, he con- sidered the Sanhedrin to be the most proper judge, and therefore commanded them ¢o asseméle ; and there is no doubt that he himself, and a sufficient number of | soldiers, took care to attend, as the person of Paul could not be safe in the hands of persons so prejudiced, unprincipled, and enraged. This chapter should end with the twenty-ninth verse, and the following should begin with the thirtieth; this is the most natural division, and is followed by some _of the most correct editions of the original text. 1. In his address to the council, Paul asserts that he is a Jew, born of and among Jews; and that he had a regular Jewish education; and he takes care to ob- serve that he had early imbibed all the prejudices pe- culiar to his countrymen, and had given the fullest proof of this in his persecution of the Christians. Thus, his assertions, concerning the wnprofilableness of the legal ceremonies, could neither be attributed to ignorance nor indifference. Had a Gentile, no matter how learned or eminent, taught thus, his whole teaching would have been attributed to ignorance, prejudice, and envy. God. therefore, in his endless mercy, made use of a most eminent, learned, and bigoted Jew, to demonstrate the nullity of the whole Jewish system, and show the ne- i cessity of the Gospel of Jesus Christ. 867 THE 2. At th2 close of this chapter, Dr. Dodd has the following j.dicious remark :—“ As unrighteous as it was in the Roman officer, on this popular clamour, to attempt putting this holy apostle to the torture, so rea- sonable was St. Paul’s plea, as a Roman citizen, to decline that suffering. It is a prudence worthy the imitation of the bravest of men, not to throw themselves into unnecessary difficulties. True courage widely dif- fers from rash and heedless temerity ; nor are we under Paul, beginning his defence, 15 ACTS. smitten by the high priest’s order any obligation, as Christians, to give up our civil pri- vileges, which ought to be esteemed as the gifts of God, to every insolent and turbulent invader. In a thousand circumstances, gratitude to God, and duty to men, will oblige us to insist upon them ; and a generous concern for those who may come after us should engage us to labour to transmit them to posterity improved rather than impaired.” This should be an article in the creed of every genuine Briton. CHAPTER XXIII. Paul defending himself before the high priest, he commands, him to be smitten on the mouth, 1, 2. Paul sharply reproves him, and, being reproved for this by one ty the attendants, accounts for his conduct, 3-5. Seeing thatthe assembly was composed of Pharisees and Sadducees, and that he could expect no justice from his judges, he asserts that it was for his belief in the resurrection that he was called in question, on which the Pharisees declare in his favour, 6-9. tain of the guard, 16-22. A great dissension arises, and the chief captain, fearing lest Paul should be pulled to pieces, brings him into the castle, 10. More than forty persons conspire his death, 12-15. He is comforted by a dream, 11. Paul’s sister’s son, hearing of it, informs the cap- He sends Paul by night, under a strong escort of horse and foot, to Cesarea, to Felix, and with him a letter, stating the circumstances of the case, 23-33. They arrive at Caesarea, and Felix promises him a hearing when his accusers shall come down, 34, 35. A. M. cir. 4064. Τ - hee το AND Paul, earnestly beholding An. Olymp. the counsel, said, Men and i ES brethren, 21 have lived in all good conscience before God until this day. 2 And the high priest, Ananias, commanded them that stood by him ἢ to smite him on the mouth. aChap. xxiv. 16; 1 Cor. iv. 4; 2 Cor. i. 12; iv. 2; 2 Tim. 1.3; Heb. xiii. 18. 3 Then said Paul unto him, A, Me eis, ee God shall smite thee, thou whited An. Olymp. cir. CCIX. 4. wall: for sittest thou to judge me after the law, and “ commandest me to be smitten contrary to the law ? 4 And they that stood by said, Revilest thou God’s high priest? 81 Kings xxii. 24; Jer. xx.2; John xviii. 22. © Ley. xix. 35; Deut. xxv. 1, 2; John vii. 51. NOTES ON CHAP. XXIII. Verse 1. I have lived in all good conscience] Some people seem to have been unnecessarily stumbled with this expression. What does the apostle mean by it? Why, that, while he was a Jew, he was one from prin- siple of conscience ; that what he did, while he con- vinued Jew, he did from the same principle; that, when God opened his eyes to see the nature of Christianity, he became a Christian, because God persuaded his con- science that it was right for him to become one ; that, in a word, he was sincere through the whole course of his religious life, and his conduct had borne the most unequivocal proofs of it. The apostle means, therefore, that there was no part of his life in which he acted as a dishonest or hypocritical man ; and that he was now as fully determined to maintain his profession of Chris- tianity as he ever was to maintain that of Judaism, pre- viously to his acquaintance with the Christian religion. Verse 2. The high priest, Ananias] There was a high priest of this name, who was sent a prisoner to Rome by Quadratus, governor of Syria, to give an account of the part he took in the quarrel between the Jews and the Samaritans; see Joseph. Antiq. lib. xx. cap. 6, s 8; but whether he ever returned again to Jerusalem, says Dr. Lightfoot, is uncertain ; still more uncertain whether he was ever restored to the office 868 of high priest; and most uncertain of all whether he filled the chair when Paul pleaded his cause, which was some years after Felix was settled in the government. But Krebs has proved that this very Ananias, on being examined at Rome, was found innocent, returned to Jerusalem, and was restored to the high priesthood ; see Joseph. Antiq. lib. xx. cap. 9, 5. 2; but of his death I find nothing certain. See Krebs on this place, (Observat. in Noy. Testament. ὃ Flavio Josepho,) who successfully controverts the opinion of Dr. Light- foot, mentioned at the beginning of this note. There was one Ananias, who is said to have perished in a tumult raised by his own son about five years after this time; see Jos. Antiq. lib. x. cap. 9. War, lib. ii. cap. 17. To smite him on the mouth.| Because he professed to have a good conscience, while believing on Jesus Christ, and propagating his doctrine. Verse 3. God shall smite thee, thou whited wall] Thou hypocrite ! who sittest on the seat of judgment, pretending to hear and seriously weigh the defence of an accused person, who must in justice and equity be presumed to be innocent till he is proved to be guilty ; and, instead of acting according to the law, com- mandest me to be smitten contrary to the law, which always has the person of the prisoner under its pro- 1 Paul sets the Pharisees and CHAP. A a 5 Then said Paul, “I wist not, An. ty brethren, that he was the high cir. CC ————— priest: for it is written, * Thou shalt not speak evil of the ruler of thy people. 6 Ἵ But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, fT am a Pharisee, the son of a Pharisee: § of the hope and resurrection of the dead I am called in question. 7 And when he had so said, there arose a 4 Chap. xxiv. 17.—* Exod. xxii. 28; Eccles. x. 20; 2 Pet. ii. 10 ; Jude 8— Chap. xxvi.5; Phil. iii. 5.—6 Chap. xxiv, 15,21; GMERaRT OY αν ee ream Solis: tection ; nor ever suffers any penalty to be inflicted but what is prescribed as the just punishment for the offence. Asif he had said: “ Thinkest thou that God will suffer such an insult on his laws, on justice, and on humanity, to pass unpunished t” Verse 5. I wist not, brethren, that he was the high priest] After all the learned labour that has been spent on this subject, the simple meaning appears plainly to oe this :— St. Paul did not know that Ananias was high priest; he had been long absent from Jerusalem; political changes were frequent; the high priesthood was no longer in succession, and was frequently bought and sold; the Romans put down one high priest, and raised up another, as political reasons dictated. As the per- son of Ananias might have been wholly unknown to him, as the hearing was very sudden, and there was scarcely any time to consult the formalities of justice, it seems very probable that St. Paul, if he ever had known the person of Ananias, had forgotten him; and as, in a council or meeting of this kind, the presence of the high priest was not indispensably necessary, he did not know that the person who presided was not the sagan, or high priest’s deputy, or some other person put in the seat for the time being. I therefore under- stand the words above in their most obvious and literal sense. He knew not who the person was, and God’s Spirit suddenly led him to denounce the Divine dis- pleasure against him. Thou shalt not speak evil of the ruler of thy peo- ple.| If I had known he was the high priest, I should not have publicly pronounced this execration; for respect is due to his person for the sake of his dffice. | I do not see that Paul intimates that he had done any | thing through inadvertence ; nor does he here confess any fault; he states two facts :—1. That he did not know him to be the high priest. 2. That such a one, or any ruler of the people, should be reverenced. But he neither recalled or made an apology for his words: he had not committed a trespass, and he did | not acknowledge one. We must beware how we attribute either to him in the case before us. Verse 6. I am a Pharisee, the son of a Pharisee) | Instead of Φαρισαιον, of a Pharisee, ABC, some others, with the Syriac and Vulgate, have Φαρισαίων, of the | Pharisees ; which, if acknowledged to be the genuine | reading, would alter the sense thus, J am a Pharisee, 1 XXIII. Sadducees into mutual oppositim. dissension between the Pharisees 4- iss be οὐ and the Sadducees: and the = oie πο multitude was divided. ---- 8 » For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both. 9 And there arose a great cry: and the scribes that were of the Pharisees’ part arose, and strove, saying, ‘ We find no evil in this man: but *if a spirit or an angel hath spoken to him, ‘let us not fight against God. xxvi. 6 ; xxviii. 20.— Matt. xxii. 23 ; Mark xii. 18; Luke xx. 27. i Ch. xxv. 25; xxvi. 31——* Ch. xxii. 7, 17, 18——!Ch. ν. 39. and a disciple of the Pharisees, for so the word son is frequently understood. Of the hope and resurrection] Concerning the hope of the resurrection, the xa, and, being here redundant; indeed, it is omitted by the Syriac, all the Aradic, and ABthiopic. St. Paul had preached the resurrection of the dead, on the foundation and evidence of the resur- rection of Christ. For this, he and the apostles were, some time before, imprisoned by the high priest and elders, chap. iv. 1-3, and v. 17, because they preached, THRouGH Jesus, the resurrection of the dead. This they could not bear; for, if Jesus Christ rose from the dead, their malice and wickedness, in putting him to death, were incontrovertibly established. Verse 7. And the multitude was divided] St. Paul, perceiving the assembly to consist of Sadducees and Pharisees, and finding he was not to expect any justice, thought it best thus to divide the council, by introducing a question on which the Pharisees and Sadducees were at issue. He did so; and the Pha- risees immediately espoused his side of the question, because in opposition to the Sadducees, whom they abhorred, as irreligious men. Verse 8. The Sadducees say that there is no resur- rection] It is strange, since these denied a future state, that they observed the ordinances of the law; for they also believed the five books of Moses to be a revelation from God: yet they had nothing in view but temporal good; and they understood the promises in the law as referring to these things alone. In order, therefore, to procure them, they watched, fasted, prayed, &c., and all this they did that they might ob- tain happiness in the present life. See the account of the Pharisees and Sadducees, Matt. iii. 7, and xvi. 1. Verse 9. The scribes—arose, and strove] Ateuaxovto, They contended forcibly—they came to an open rup- ture with the Sadducees; and, in order to support their own party against them, they even admitted as truth St. Paul’s account of his miraculous conversion, and therefore they said, if a spirit or an angel hath spoken to him, ἄς. He had previously mentioned that Jesus Christ had appeared to him, when on his way to Damascus; and, though they might not be ready to admit the doctrine of Christ’s resurrection, yet they could, consistently with their own principles, allow that the soul of Christ might appear to him ; and they immediately caught at this, as furnishing a 869 The Jews lay wait to kill Paul: SM ait ate 10 Ἵ And when there arose a An. Olymp. great dissension, the chief cap- ir. ΟΟΙΧ. 4. a : aS. tain, fearing lest Paul should have been pulled in pieces of them, command- ed the soldiers to go down, and to take him by force from among them, and to bring jam into the castle. 11 And ™the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. 12 Ἵ And when it was day, “certain of the Jews banded together, and bound themselves °under a curse, saying that they would neither eat nor drink till they had killed Paul. 13 And they were more than forty which had made this conspiracy. 14 And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. 15 Now therefore ye, with the council, sig- nify to the chief captain that he bring him down unto you to-morrow, as though ye would THE ACTS. the chief captain 15 nformed of 2t. i Ϊ Ϊ A.M. cir. 4064. inquire something more perfectly Δ “Go, concerning him: and we, or ever An. Olymp. : . CCIX. 4. he come near, are ready to kill ee aee him. 16 And when Paul’s sister’s son heard of their lying in wait, he went and entered into the castle, and told Paul. 17 Then Paul called one of the centurions unto Aim, and said, Bring this young man unto the chief captain ; for he hath a certain thing to tell him. 18 So he took him, and brought him to the chief captain, and said, Paul the prisoner call- ed me unto fim, and prayed me to bring this young man unto thee, who hath some- thing to say unto thee. 19 Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me? 20 And he said, » The Jews have agreed to desire thee that thou wouldest bring down Paul to-morrow into the council, as though they would inquire somewhat of him more perfectly. m Chap. xviii. 9; xxvii. 23, 24. o Ver. 21, 30; chap. xxv. 3. ὁ Or, with an oath of execration. p Ver. 12. strong proof against the doctrine of the Sadducees, who neither believed in angel nor spirit, while the Pharisees confessed both. Let us not fight against God.| These words are wanting in ABCEH, several others, with the Copitic, Ethiopic, Armenian, later Syriac, Vulgate, and some of the fathers. Verse 10. The chief captain—commanded the sol- diers to go down] It appears that the chief captain | was present during these transactions, and that he had a body of soldiers in readiness in the castle of Antonia ; and it was from ¢his that he commanded them to come down, for the rescue and preservation of Paul. Verse 11. Be of good cheer, Paul] It is no won- der if, with all these trials and difficulties, St. Paul was much dejected in mind; and especially as he had not any direct intimation from God what the end of the present trials would be: to comfort him and strengthen his faith, God gave him this vision. So must thou bear witness also at Rome.] This was pleasing intelligence to Paul, who had long de- sired to see that city, and preach the Gospel of Christ there. He appears to have had an intimation that he should see it; but how, he could not tell; and this vision satisfied him that he should be sent thither by God himself. This would settle every fear and scruple concerning the issue of the present persecution. Verse 12. That they would neither eat nor drink, ἄς. These forty Jews were no doubt of the class of the stcarii mentioned before, (similar to those after- wards called assassins,) a class of fierce zealots, who 870 took justice into their own hand; and who thought they had a right to despatch all those who, according to their views, were not orthodox in their religious principles. If these were, in their bad way, conscien- tious men, must they not all perish through hunger, as God put it out of their power to accomplish their vow ? No: for the doctrine of sacerdotal absolution was held among the Jews as among the Papists: hence it is said, in Hieros. Avodah Zarah, fol. 40: “He that hath made a vow not to eat any thing, wo to him, if he eat; and wo to him, if he do not eat. If he eat, he sinneth against his vow; and if he do not eat, he sinneth against his life.” What must such a man do in this case? Let him go to the wise men, and they will loose him from his vow, as it is written, Prov. xii. 18: “ The tongue of the wise is health.’ When vows were so easily dispensed with, they might be readily multiplied. . See Lightfoot. Verse 15. And we, or ever he come near, are ready to kill him.| We shall lie in weight, and despatch him before he can reach the chief captain. The plan was well and deeply laid; and nothing but an especial providence could have saved Paul. Verse 16. Paul’s sister's son] This is all we know of Paul’s family. And we know not how this young man got to Jerusalem; the family, no doubt, still resided at Tarsus. Verse 17. Bring this young man unto the chief captain} Though St. Paul had the most positive assurance from Divine authority that he should be preserved, yet he knew that the Divine providence 1 The cluef captain sends Paul A. M. cir. 4064. A. Ὁ. cir, 60. An. Olymp. cir. CCIX 4 CHAP. 21 But do not thou yield unto them: for there lie in wait for him, of them, more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee. 22 So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast showed these things to me. 23 9 And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Cesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night ; 24 And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor. 25 And he wrote a letter after this manner : 26 Claudius Lysias unto the most excellent governor Felix sendeth greeting. © Ca. xxi. 33; xxiv. 7—* Ch. xxii. 30.——* Ch. xviii. 15; xxv. acts by reasonable and prudent means; and that, if he neglected to use the means in his power, he could not expect God’s providence to work in his behalf. He who will not help himself, according to the means and power he possesses, has neither reason nor reve- lation to assure him that he shall receive any assist- ance from God. Verse 23. Two hundred soldiers] Στρατίωτας, In- fantry or foot soldiers. Horsemen threescore and ten] There was always a certain number of horse, or cavalry, attached to the foot. Spearmen] δΔεξιολαβους, Persons who held a spear or javelin in their hand; from ev ry δεξίᾳ λαβειν taking or holding a thing in the right hand. But the Codex Alexandrinus reads δεξιοβολους, from defta, the right hand, and βαλλειν, to cast or dart, persons who threw javelins. But both words seem to mean nearly the same thing. The third hour of the night] About nine o'clock P. M., for the greater seerecy, and to elude the cun- ning, active malice of the Jews. Verse 24. Provide them beasts] One for Paul, and some others for his immediate keepers. Felix the governor.) This Felix was a freed man of the Emperor Claudius, and brother of Pallas, chief favourite of the emperor. Tacitus calls him Antonius Felix; and gives us to understand that he governed with all the authority of a king, and the baseness and insolence of a quondam slave. 1) libertis Antonius Felix per omnem sevitiam ac libidinem jus regium servilt ingenio exercuit. Hist. v.9. He had, accord- ing to Suetonius, in his life of Claudius, chap. 28, three queens to his wives; that is, he was married thrice, and each time to the daughter or niece of a king. 1 ΧΧΗΙΙ. 27 4 This man was taken of An six. Seal the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman. 28 ™And when I would have known the cause wherefore they accused him, I brought him forth into their council : 29 Whom I perceived to be accused * of questions of their law, ‘but to have nothing laid to his charge worthy of death or of bonds. 30 And “when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and * gave commandment to his ac- cusers also to say before thee what they had against him. Farewell. 31 Then the, soldiers, as it was commanded them, took Paul, and brought jim by night to Antipatris. 32 On the morrow they left the horsemen to go with him, and returned to the castle : unto Feux the governor. cr. « Ver, 20——* Ch. xxiv. 5; xxv. 6. 19.— Chap. xxvi. 31. Drusilla, the sister of Agrippa, was his wife at this time; see chap. xxiv. 22. He was an unrighteous governor ; a base, mercenary, and bad man: see chap. xxiv. 2. Verse 25. He wrote a letter after this manner] It appears that this was not only the substance of the letter, but the letter itself: the whole of it is so per- fectly formal as to prove this; and in this simple manner are all the letters of the ancients formed. In this also we have an additional proof of ‘St. Luke’s accuracy. Verse 30. I sent straightway to thee] As the pro- per person before whom this business should ultimately come, and by whom it should be decided. Farewell.) Epjwoo, Be in good health. Verse 31. Antipatris.} This place, according to Josephus, Antiq. lib. xiii. cap. 23, was anciently called Capharsaba, and is supposed to be the same which, in 1 Maceab. vii. 31, is called Capharsalama, or Car- phasalama. It was rebuilt by Herod the Great, and denominated Antipatrts, in honour of his father Anti pater. It was situated between Joppa and Cesarea, on the road from Jerusalem to this latter city. Josephus says it was fifty stadia from Joppa. ‘The distance be- tween Jerusalem and Casarea was about seventy miles. Verse 32. On the morrow they left the horsemen] Being now so far from Jerusalem, they considered Paul in a state of safety from the Jews, and that the seventy horse would be a sufficient guard; the four hundred foot, therefore, returned to Jerusalem, and the horse went on to Caesarea with Paul. We need not suppose that all this troop did reach Antipatris on the sante night in which they left Jerusalem; there- fore, instead of, they brought him by night to Anti- patris, we may understand the text thus—Then the soldiers took Paul by night, and brought him to Anti 871 General observations on A.M. cir. 4064. 88 Who, when they came to An. Olymp. | Cwsarea, and delivered the epistle ir. CCLX. 4. ae. to the governor, presented Paul also before him. 34 And when the governor had read the let- ter, he asked of what province he was. And w Chap. xxi. 39.——* Chap. xxiv. 1, 10; xxv. 16, THE ACTS. the twenty-third chapter when he understood that he was 4. M.cir. 4064 aa A. D. cir. 60. of © Cilicia ; fin, Olymp, 35 11 will hear thee, said he, ἢ when thine accusers are also come. And he commanded him to be kept in ¥ Herod’s judg- ment-hall. y Matt. xxvii. 27. patris. And the thirty-second verse need not to be understood as if the foot reached the castle of An- tonia the next day, (though all this was possible,) but that, having reached Antipatris, and refreshed them- selves, they set out the same day, on their march to Jerusalem ; on the morrow they returned, that is, they began their march back again to the castle. See on chap. xxiv. 1. Verse 33. Who] That is, the seventy horsemen mentioned above. Verse 35. I will hear thee] δΔιακουσομαι cov; 1 will give thee a fair, full, and attentive hearing when thy accusers are come; in whose presence thou shalt be permitted to defend thyself. In Herod's judgment-hall.| Ev tw πραιτωριω, In Herod’s pretorium, so called because it was built by Herod the Great. The pretorium was the place where the Roman pretor had his residence ; and it is pro- baLle that, in or near this place, there was a sort of guard room, where state prisoners were kept. Paul was lodged here till his accusers should arrive. Oy the preceeding chapter many useful observations may be made. 1. Paul, while acting contrary to the Gospel of Christ, pleaded conscience as his guide. Conscience is generally allowed to be the rule of human actions ; but it cannot be a right rule, unless it be well informed. While it is unenlightened it may be a guide to the perdition of its professor, and the cause of the ruin of others. That conscience can alone be trusted in which the light of God’s Spirit and God’s truth dwells. An ill-informed conscience may burn even the saints ‘or God's sake ! 2. No circumstance in which a man can be placed can excuse him from showing respect and reverence to the authorities which God, in the course of his providence, has instituted for the benefit of civil or religious society. All such authorities come originally from God, and can never lose any of their rights on account of the persons who are invested with them. An evil can never be of use, and a good may be abused ; but it loses not its character, essential qualities, or usefulness, because of this abuse. 3. Paul availed himself of the discordant sentiments of his judges, who had agreed to show him no justice, mat he might rid himself out of their hands. To take advantage ‘of the sentiments and dispositions of an audience, without deceiving it, and to raise dissension between the enemies of the truth, is an innocent arti- fice, when truth itself is not violated and when error is exposed thereby to public view. 4. The Pharisees and Sadducees strove together. 872 God frequently raises up defenders of the principles of truth, even among those who, in practice, are its decided enemies. ‘ Though,” says one, “I do not like the truth, yet will I defend it.” A man clothea with sovereign authority, vicious in his heart, and im- moral in his life, fostered those principles of truth ana righteousness by which error was banished from these lands, and pure and undefiled religion established among us for many generations. 5. The providence of God, and his management of the world, are in many respects great mysteries ; but, as far as we are individually concerned, all is plain. Paul had the fullest assurance, from the mouth of Christ himself, that he should see Rome ; and, conse- quently, that he should be extricated from all his pre- sent difficulties. Why then did he not quietly sit still, when his nephew informed him that forty men had conspired to murder him? Because he knew that God made use of the prudence with which he has en- dowed man as an agent in that very providence by which he is supported; and that to neglect the na- tural means of safety with which God provides us is to tempt and dishonour him, and induce him in judg- ment to use those means against us, which, in his mercy, he had designed for our comfort and salvation. Prudence is well associated even with an apostolical spirit. Every being that God has formed, he designs should accomplish those functions for which he has endowed it with the requisite powers. 6. Claudius Lysias sent Paul to Felix. “In the generality of human events,” says one, “we do not often distinguish the designs of God from those of men. The design of Lysias, in preserving Paul from the rage of the Jews, was to render his own conduct free from exception: the design of God was, that he might bring Paul safely to Rome, that he might attack idolatry in its strongest fort, and there establish the Christian faith.” God governs the world, and works by proper means; and counterworks οὐδ or sinister devices, so as ultimately to accomplish the purposes of his will, and cause all things to work together for good to them that love Him. 7. Felix acted prudently when he would not even hear St. Paul till he had his accusers face to face. How many false judgments, evil surmises, and un- charitable censures would be avoided, did men always adopt this reasonable plan! Hear either side of a com- plaint separately, and the evil seems very great ; hear both together, and the evil is generally lessened by one half. Audi et alleram partem—hear the other side, says a heathen: remember, if you have an ear for the first complainant, you have one also for the second. Tertullus, an orator, accuses CHAP. XXIV. Paul before Felix CHAPTER XXIV. After five days, Ananias the high priest, the elders, and one Tertullus, an orator, come to Caesarea to accuse Paul, 1. The oration of Tertullus,2-—9. Paul’s defence, 10-21. Felix, having heard his defence, proposes to leave the final determination of it till Claudius Lysias should come down; and, in the mean time, or- ders Paul to be treated with humanity and respect, 22, 23. cerning the faith of Christ; and Felix is greatly affected, 24, 25. Felix, and Drusilla his wife, hear Paul con- On the expectation of obtaining money for his liberation, Felix keeps Paul in prison, 26, and being superseded in the government of Ju- dea by Porcius Festus, in order to please the Jews, he leaves Paul bound, 27. ott pee ΔΝ) after a five days, » Ananias An. Olyinp. the high priest descended cir. CCIX. 4. 5 - : ae. «with the elders, and with a certain orator named 'Tertullus, who informed the go- vernor against Paul. 2 And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very Δ᾽ Chap. xxi. 27——» Chap. xxiii. 2, 30, 35; xxv. 2—+* Luke NOTES ON CHAP. XXIV. Verse 1. After five days] These days are to be reckoned from the time in which Paul was appre- hended at Jerusalem, and twelve days after he had arrived in that city ; see ver. 11. Calmet reckons the days thus :—St. Luke says that Paul was appre- hended at Jerusalem when the seven days of his vow were nearly ended, chap. xxi. 27 ; that is, at the end of the fifth day after his arrival. The next day, which was the sixth, he was presented before the San- hedrin. The night following, he was taken to Anti- patris. The next day, the seventh, he arrived at Cesarea. Five days afterwards, that is, the twelfth day after his arrival at Jerusalem, the high priest and the elders, with Tertullus, came down to accuse him before Felix.—But see the note on chap. xxiii. 32. A certain orator named Tertullus] This was pro- | Ρ bably a Roman proselyte to Judaism; yet he speaks every where as a Jew. Roman orators, advocates, &c., were found in different provinces of the Roman empire ; and they, in general, spoke both the Greek | and Latin languages ; and, being well acquainted with | the Roman laws and customs, were no doubt very | useful. Luitprandus supposed that this Tertullus was the same with him who was colleague with Pliny the younger, in the consulate, in the year of Rome, 852; who is mentioned by Pliny, Epist. v. 15. Of this there is no satisfactory proof, Verse 2. Tertullus began to accuse him] There are three parts in this oration of Tertullus:—1. The | exordium. 2. The proposition. 3. The conclusion. The exordium contains the praise of Felix and his administration, merely for the purpose of conciliating his esteem, 2—4. The proposition is contained in ver. 5. The narration and conclusion, in ver. 6-8. By thee we enjoy great quietness} As bad a go- vernor as Felix most certainly was, he rendered some services to Judea. fested with robbers; and a very formidable banditti The country had long been in-| worthy deeds are done unto this 4M. cir, 4064. ; Ν . D. cir. 60. nation by thy providence, An. Olymp. ὰ ν cir. CCIX. 4. 3 We accept it always, and in all —————— places, most noble Felix, with all thankfulness. 4 Notwithstanding, that I be not farther tedious unto thee, I pray thee that thou would- est hear us of thy clemency a few words. 5 © For we have found this man a pestilent xxiii. 2; chap. vi. 13; xvi. 20; xvii.6; xxi. 28; 1 Pet. ii. 12, 15. He also suppressed the sedition raised by an Egyptian impostor, who had seduced 30,000 men ; see on chap. xxi. 38. He had also quelled a very afflictive dis- turbance which took place between the Syrians and the Jews of Cesarea. On this ground Tertullus said, By thee we enjoy great quietness; and illustrious deeds are done to this nation by thy prudent adminis- tration. This was all true ; but, notwithstanding this, he is well known from his own historians, and from Josephus, to have been not only a very bad man, but also a very bad governor. He was mercenary, op- pressive, and cruel; and of all these the Jews brought proofs to Nero, before whom they accused him ; and, had it not been for the interest and influence of his brother Pallas, he had been certainly ruined. Verse 3. We accept it always, and in all places} We have at all times a grateful sense of thy beneficent administration, and we talk of it in all places, not only before thy face, but behind thy back. Verse 4. That I be not farther tedious unto thee] That I may neither trespass on thy time, by dwelling longer on this subject, nor on thy modesty, by thus enumerating thy beneficent deeds. Hear us of thy clemency) Give us this farther proof of thy kindness, by hearkening to our present complaint. The whole of this exordium was artful enough, though it was lame. The orator had cer- tainly a very Jad cause, of which he endeavoured to make the dest. Felix was a bad man and bad go- vernor; and yet he must praise him, to conciliate his esteem. Paul was a very good man, and nothing amiss could be proved against him; and yet he must en- deavour to blacken him as much as possible, in order to please his unprincipled and wicked employers. His oration has been blamed as weak, lame, and imperfect ; and yet, perhaps, few, with so bad a cause, could have made better of it. » Verse 5. For we have found this man, §c.] Here the proposition of the orator commences. He accuses of this kind, under one Eliezar, he entirely suppressed. Paul, and his accusation includes four particulars :— Joseph. Antiq. lib. xx. cap. 6; Bell. lib. ii. cap. 99. 1. He isa pest, λοίμος ; an exceedingly bad and wicked 1 873 THE Felix, the governor, authorizes A.M. cir. 4064. feJlow, and a mover of sedition A. D. cir. 60. An. Olymp. among all the Jews throughout ir. CCIX. 4. " Rae the sworldywsandi 5 ringleader of the sect of the Nazarenes : 6 4 Who also hath gone about to profane the temple: whom we took and would * have judged according to our law: 7 ‘ But the chief captain Lysias came upon us, and with great violence took him away out of our hands, ACTS. Paul to answer for himself. 8 & Commanding his accusers 4.,.™. cir. 4064 Ber A. Ὁ. cir. 60. to come unto thee: by examining An. Olymp. cir. CCIX. 4. of whom thyself mayest take ——~———— knowledge of all these things, whereof we accuse him. 9 And the Jews also assented, saying that these things were so. 10 Ἵ Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of 4 Chap. xxi. 28. 6 John xviii. 31. { Chap. xxi. 33.—s Chap. xxiii. 30. man. 2. He excites disturbances and seditions against the Jews. 3. He is the chief of the sect of the Na- zarenes, who are a very bad people, and should not be tolerated. 4. He has endeavoured to pollute and profane the temple, and we took him in the fact. A pestilent fellow] The word λοιμος, pestis—the plague or pestilence, is used by both Greek and Ro- man authors to signify a very bad and profligate man ; we have weakened the force of the word by translating the substantive adjectively. Tertullus did not say that Paul was a pestilent fellow, but he said that he was the very pestilence itself. As in that of Martial, xi. 92 :--- Non vitiosus homo es, Zojle, sed vitium. “ Thou art not a viczous man, Ὁ Zojlus, but thou art vice itself.” The words λοίμος, and pestis, are thus frequently used.—See Wetstein, Bp. Pearce, and Kypke. A mover of sedition] Instead of ςασιν, sedition, ABE, several others, with the Coptic, Vulgate, Chry- sostom, Theophylact, and C&cumenius, read cacetc, commotions, which is probably the true reading. Among all the Jews] Bp. Pearce contends that the words should be understood thus—one that stirreth up tumults acainst all the Jews; for, if they be un- derstood otherwise, Tertullus may be considered as accusing his countrymen, as if they, at Paul’s instiga- tion, were forward to make insurrections every where. On the contrary, he wishes to represent them as a persecuted and distressed people, by means of Paul and his Nazarenes. A ringleader] ἹΠρωτοστατην. This is a military phrase, and signifies the officer who stands on the right of the first rank ; the captain of the front rank of the sect of the Nazarenes; τῆς Tov ναζωραίων aipecewc, of the heresy of the Nazarenes. This word is used six times by St. Luke; viz. in this verse, and in ver. 14, and in chap. v. 17; xv. 5; xxvi. 5; and xxviii. 22; but in none of them does it appear necessarily to include that bad sense which we generally assign to the word heresy.—See the note.on chap. v. 17, where the subject is largely considered ; and see farther on ver. 14. Verse 6. Hath gone about to profane the temple] This was a heavy charge, if it could have been sub- stantiated, because the Jews were permitted by the Romans to put any person to death who profaned their temple. This charge was founded on the gross 874 calumny mentioned, chap. xxi. 28, 29; for, as they had seen Trophimus, an Ephesian, with Paul in the city, they pretended that he had brought him into the temple. Would have judged according to our law) He pretended that they would have tried the case fairly, had not the chief captain taken him violently out of their hands ; whereas, had not Lysias interfered, they would have murdered him on the spot. Verse 7. With great violence] Meta πολλης Brac, I rather think, means with an armed force. Tertullus intimates that Lysias interfered contrary to law, and brought soldiers to support him in his infringement on their constitution. This is what he seems to say and complain of ; for the Jews were vexed with Lysias for rescuing the apostle from their hands. Verse 8. Commanding his accusers to come, &c.] Here Tertullus closes his opening and statement of the case ; and now he proceeds to call and examine his witnesses ; and they were no doubt examined one by one, though St. Luke sums the whole up in one word— The Jews also assented, saying, that these things were so. Whoever considers the plan of Tertullus’s speech, will perceive that it was both judicious and artful. Let us take a view of the whole :—1. He praises Felix to conciliate his favour. 2. He generally states the great blessings of his administration. 3. He states that the Jews, throughout the whole land, felt them- selves under the greatest obligations to him, and ex- tolled his prudent and beneficent management of the public affairs every where. 4. That the prisoner before him was a very bad man; a disturber of the public peace; a demagogue of a dangerous party ; and so lost to all sense of religion as to attempt to profane the temple! 5. That, though he should have been punished on the spot, yet, as they were ordered by the chief captain to appear before him, and show the reason why they had seized on Paul at Jerusalem, they were accordingly come ; and, having now exhi- bited their charges, he would, 6. proceed to examine witnesses, who would prove all these things to the satisfaction of the governor. 7. He then called his witnesses, and their testimony confirmed and substan- tiated the charges. No bad cause was ever more judiciously and cunningly managed. Verse 10. Then Paul—answered|] The apostle’s defence consists of two parts :—1. The exordium, which has for its object the praise of his judge, whose qualifications to discern and decide on a question of 1 Paul defends himself against A.M. cir. 4064. A. Ὁ. εἰν. 60. An. Olymp. cir. CCIX. 4. many years* a judge unto this nation, I do the more cheerfully answer for myself : 11 Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem ἢ for to worship. 12 ‘ And they neither found me in the tem- ple disputing with any man, neither raising up the people, neither in the synagogues nor in the city: 43 Neither can they prove the things where- of they now accuse me. *A_D.53, Feliz made procurator over Judea ; ver. 17.——» Ch, xxi. 26.——! Chap. xxv. 8; xxviii. 17——* See Amos viii. 14; chap. ix. 2. this nature he fully allows; and expects, from this circumstance, to have a favourable hearing. 2. The tractation, which consists of two parts: I. ReruraTion: 1. of the charge of polluting the temple ; 2. of stirring up sedition; 3. of being a leader of any sect who had a different worship from the God of their fathers. II. Arrirmation: 1. that he had lived so as to pre- serve a good conscience towards God, and towards men; 2. that so far from polluting the temple, he had been purified in it, and was found thus worshipping according to the law of God; 3. that what Ter- tullus and his companions had witnessed was per- fectly false ; and he defied them to produce a single proof, and appeals to those who had been witnesses of his conduct in Jerusalem, who should have been there could they have proved any thing against him. Thou hast been of many years a judge] Cumanus and Felix were, for a time, joint governors of Judea ; but, after the condemnation of Cumanus, the govern- ment fell entirely into the hands of Felix; and from Josephus we learn that this was now the sixth or seventh year of his administration, which might be ealled many years, when the very frequent removals of the governors of the provinces are considered.— See Jos. Antiq. lib. xx. 7, and see the margin. A judge—Kpiryy, the same here in signification as the Hebrew ΩΦ shophet. which means a ruler or governor. ‘This was the title of the ancient governors of Israel. The more cheerfully] Ev@vuorepov, With a better heart or courage, because, as thy long residence among us has brought thee to a thorough acquaintance with our customs, I may expect a proper decision in my favour, my cause being perfectly sound. Verse 11. There are yet but twelve days] This is his reply to their charge of sedition ; the improbabi- lity of which is shown from the short time he had spent in Jerusalem, quite insufficient to organize a se- dition of any kind; nor coulda single proof be furnish- ea that he had attempted to seduce any man, or un- hinge any person from his allegiance by subtle dispu- tations, either in the temple, the synagogues, or the city. So that this charge necessarily fell to the ground, selt-contuted, unless they could bring substan- 1al proof against him, which he challenges them to do. Verse 14. That after the way which they call 1 CHAP. XXIV. 14 But this I confess unto 4; ™: cir 4064. thee, that after *the way which An. Olymp. . cir. CCIX. 4. they call heresy, so worship | —~———— the 1 God of my fathers, believing all things which are written in ™the law and in the prophets : 15 And ® have hope toward God, which they themselves also allow, ° that there shall be a resurrection of the dead, both of the just and unjust. 16 And Pherein do I exercise myself, to the accusations of Tertullus 12 Tim. i. 3— Chap. xxvi. 22 ; xxviii. 23-——® Chap. xxiii. 6; xxvi. 6, 7; xxviii. 20. ©Dan. xii. 2; John y. 28, 29. P Chap. xxiii. 1. heresy} See the explanation of this word in the note on chap. v. 17, and see before, ver. 5, where what is here translated heresy, is there rendered sect. At this time the word had no bad acceptation, in reference to religious opinions. The Pharisees themselves, the most respectable body among the Jews, are called a sect; for Paul, defending himself before Agrippa, says that he lived a Pharisee according to the strictest αἵρεσιν, sect, or heresy of their religion. And Jose- phus, who was a Pharisee, speaks, τῆς τῶν Φαρισαιὼν alpecewc, of the heresy or sect of the Pharisees. Lire, chap. xxxviii. Therefore it is evident that the word heresy had no dad meaning among the Jews ; it meant simply a religious sect. Why then did they use it by way of degradation to St. Paul? This seems to have been the capse. They had already two accredited sects in the land, the Pharisees and Sadducees : the interests of each of these were pretty well balanced, and each had a part in the government, for the coun- cil, or Sanhedrin, was composed both of Sadducees and Pharisees: see chap. xxiii. 6. They were afraid that the Christians, whom they called Nazarenes, should form a new sect, and divide the interests of both the preceding ; and what they feared, that they charged them with; and, on this account, the Christians had both the Pharisees and the Sadducees for their ene- mies. They had charged Jesus Christ with plotting against the state, and endeavouring to raise seditions ; and they charged his followers with the same. This they deemed a proper engine to bring a jealous govern- ment into action. So worship I the God of my fathers] I bring in no new object of worship; no new religious creed. I believe all things as they profess to believe ; and acknowledge the Law and the Prophets as divinely inspired books ; and have never, in the smallest mea- sure, detracted from the authority or authenticity of either. Verse 15. And have hope toward God, §c.] I not only do not hold any thing by which the general creed of this people might be altered, in reference to tne present state; but, also, I hold nothing different from their belief in reference to a future state; for, if I maintain the doctrine of the resurrection of the dead, it is what themselves allow. Verse 16. And herein do I exercise myself] And R°5 Fel puts off the farther THE A.M. cir. 4064. have always a conscience void A. D. cir. 60. An. Olymp. of offence toward God, and to- eir. CCIX. 4. τόξου ιν 707, MME 17 Now after many years 1 1 came to bring alms to my nation, and offerings. 18 * Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult. 19 Who ought to have been here be- fore thee, and object, if they had aught against me. 20 Or else let these same here say, if they have found any evil doing in me, while I stood before the council, aChap. xi. 29, 30; xx. 16; Rom. xv. 25; 2 Cor. vill. 4; Gal. 11. 10,— Chap. xxi. 26, 27; xxvi. 21. ACTS. consideration of the case. 21 Except it be for this one 4M. cir. 4064 5 a Ξ A.D. cir. 60. voice, that I cried standing among An. Olymp. cir. CCIX. 4. them, * Touching the resurrec- tion of the dead I am called in question by you this day. 22 9 And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When ἃ Lysias the chief captain shall come down I will know the uttermost of your matter. 23 And he commanded a centurion to keep Paul, and to let him have liberty, and ¥ that he should forbid none of his acquaintance to minister or come unto him. sChap. xxii. 30; xxv. 10. ‘Chap. xxiii. 6; xxviii. 20. u Ver. 7.-——¥ Chap. xxvii. 3; xxviii. 16. this very tenet is a pledge for my good behaviour ; for as I believe there will be a resurrection, both of the just and wnjust, and that every man shall be judg- ed for the deeds done in the body, so I exercise myself day and night, that I may have a conscience void of offence toward God and toward men. Toward God\ In entertaining no opinion contrary to Ais truth; and in offering no worship contrary to his dignity, purity, and excellence. Toward men.] In doing nothing to them that I would not, on a change of circumstances, they should do to me ; and in withholding nothing by which I might comfort and serve them. Verse 17. Now, after many years, §c.] And as a full proof that I act according to the dictates of this Divine and beneficent creed, though I have been many years absent from my own country, and my political relatien to it is almost necessarily dissolved, yet, far from coming to disturb the peace of society, or to in- jure any person, I have brought ams ¢o my nation, the fruits of my own earning and influence among a foreign people, and orrerines to my God and his temple, proving hereby my attachment to my country, and my reverence for the worship of my country’s God. Verse 18. Found me purified in the temple] And the Jews of Asia, who stirred up the persecution against me in Jerusalem, found me purified in the tem- ple, regularly performing the religious vow into which T had entered; giving no cause for suspicion; for I made no dumult, nor had I any number of people with me, by whom f could have accomplished any seditious purpose. , Verse 20. Any evil doing in me while I stood be- fore the council] The Jews of Asia, the most com- petent witnesses, though my declared enemies, and they who stirred up the persecution against me, should have been here: why are they kept back? Because they could prove nothing against me. Let these, therefore, who are here, depose, if they have found any evil in me, or proved against me, by my most virulent adversaries, when examined before them in their coun- cil at Jerusalem. Sadducees who belong to that council, and who de- ny the resurrection of the dead, may indeed blame me for professing my faith in this doctrine; but, as this is a doctrine credited by the nation in general, and as there can be nothing criminal in such a belief, and they can bring no accusation against me relative to any thing else, this, of course, is the sum of all the charges to which I am called to answer before you this day. Verse 22. And when Felix heard these things] There is considerable difficulty in this verse. Trans- lators greatly vary concerning the sense; and the MSS. themselves read variously. Mr. Wakefield’s translation appears to be as proper as most: Now Fe- lix, upon hearing these things, put them off by saying, When Lysias the captain is come down, after I have gained amore exact knowledge of this doctrine, I will inquire fully into your business. Calmet’s translation is nearly to the same sense :— Felix, having heard these things, put them off to another time, saying, When I shall have acquired a more accurate knowledge of this sect, and when the tribune Lysias shall have come from Jerusalem, I will judge of your business. And this mode of interpretation is rendered the more likely from the circumstance, that, previously to the coming down of Lysias, Felix had sent for Paul, con- cerning the faith of Christ; and this he appears to have done, that he might be the better qualified to judge of the business, when it should come again be fore him. See on verse 20. Verse 23. He commanded a centurion to keep Paul} He gave him into the custody of a captain, by whom he was most likely to be well used: and to let him have liberty ; he freed him from the chains with which he was bound to the soldiers, his keepers. See on chap. xxi. 33. And that he should forbid none of has acquaintance, των war, of his own people, his fellow apostles, and the Christians in general, to minister or come unto him; to turnish him with any of the conve- niences and comforts of life, and visit him as often as they pleased. This was an ample proof that Felix Verse 21. Except it be for this one voice] The! found no evil in him; and he would certainly have 876 1 Paul preaches before Felix CHAP. ee 24 7 And after certain days, An. Olymp. when Felix came with his wife cir. CCIX. 4. Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. 25 And as he reasoned of righteousness, w Exodus, dismissed him but for two reasons: 1. He wanted to please the Jews, who, he knew, could depose grievous things against his administration. 2. He hoped to get money from the apostle, or his friends, as the pur- chase of his liberty. Verse 24. His wife Drusilla] We have already seen that Felix was thrice married: two of his wives were named Drusilla; one was a Roman, the niece or grand-daughter of Antony and Cleopatra, mention- ed by Tacitus, lib. v. cap. 9. The other, the person in the text, was a Jewess, daughter to Herod Agrippa the Great. See chap. xii. 1, ἄς. When she was but six years of age, she was affianced to Epiphanes, son of Antiochus, king of Comagene, who had promis- ed to embrace Judaism on her account; but, as he did not keep his word, her brother Agrippa (mentioned chap. xxv. 13) refused to ratify the marriage. About the year of our Lord 53, he married her to Azizus, king of the Emesenes, who received her on condition of being circumcised. Felix having seen her, fell desperately in love with her, and by means of a pre- tended Jewish magician, a native of Cyprus, persuaded her to leave her husband; on which Felix took her to wife. She appears, on the whole, to have been a person of indifferent character; though one of the finest women of that age. It is said that she, and a son she had by Felix, were consumed in an eruption of Mount Vesuvius. See Josephus, Antiq. lib. xx. cap. 7, and see Calmet and Rosenmiiller. Heard him concerning the faith in Christ.] For the purpose mentioned in the note on ver. 21, that he might be the more accurately instructed in the doc- trines, views, &c., of the Christians. Verse 25. As he reasoned of righteousness] Δικαι- osvvnc; The principles and requisitions of justice and right, between God and man; and between man and his fellows, in all relations and connections of life. Temperance] Eykparevac, Chastity ; self-gavernment or moderation with regard to a man’s appetites, pas- sions, and propensities of all kinds. And judgment to come] Κριματος tov μελλοντος ; The day of retribution, in which the unjust, intempe- rate, and incontinent, must give account of all the deeds done in the body. This discourse of St. Paul was most solemnly and pointedly adapted to the state of the person to whom it was addressed. Felix was tyrannous and oppressive in his government; lived under the power of avarice and unbridled appetites ; and his incontinence, intemperance, and injustice, appear fully in depriving the king of Emesa of his wife, and in his conduct towards St. Paul, and the motives by which that conduct was regulated. And as to Drusilla, who had forsaken the husband of her youth, and forgotten the covenant of her God, and become 1 XXIV. and lus wife Drusilla : A. Μ. cir. temperance, and judgment to ne come, Felix trembled, and an- An. Olymp. cir. CCIX. 4. swered, Go thy way for this time; when I have a convenient season, I wilt call for thee. 26 Ἵ He hoped also that Ὁ money should chap. xxiii. 8. the willing companion of this bad man, she was worthy of the strongest reprehension ; and Paul’s reasoning on righteousness, temperance, and judgment, was not less applicable to her than to her unprincipled paramour. Felix trembled] ‘The reason of Felix’s fear,” says Bp. Pearce, “seems to have been, lest Drusilla, who was a Jewess, and knew that what she had done was against the law of Moses, might be influenced by Paul's discourse, and Felix’s happiness with her disturbed. What is said of Felix, ver. 26, seems to show that he had no remorse of conscience for what he had done.” On the head of Drusilla’s scruples, he had little to fear ; the king of Emesa, her husband, had been dead about three years before this; and as to Jewish scruples, she could be little affected by them: she had already acted in opposition to the Jewish law, and she is said to have turned heathen for the sake of Felix. We may there- fore hope that Felix felt regret for the iniquities of his life ; and that his conscience was neither so seared nor so hardened, as not to receive and retain some gracious impressions from such a discourse, delivered by tle authority, and accompanied with the influence, of the Spirit of God. His frequently sending for the apostle, to speak with him in private, is a proof that he wished to receive farther instructions in a matter in which he was so deeply interested; though he certainly was not without motives of a baser kind; for he hoped to get money for the liberation of the apostle. Go thy way for this time] His conscience had received as much terror and alarm as it was capable of bearing ; and probably he wished to hide, by privacy, the confusion and dismay which, by this time, were fully evident in his countenance. Verse 26. He hoped also that money should have been given him] Bp. Pearce asks, “ How could St. Luke know this?” To which I answer: From the report of St. Paul, with whom Felix had frequent conferences, and to whom he undoubtedly expressed this wish. We may see, here, the most unprincipled avarice, in Felix, united to injustice. Paul had proved before him his innocence of the charges brought against him by the Jews. They had retired in confusion when he had finished his defence. Had Felix been influenced by the common principles of justice, Paul had been imme- diately discharged; but he detained him on the hope of a ransom. He saw that Paul was a respectable character; that he had opulent friends; that he was at the head of a very numerous sect, to whom he was deservedly dear; and he took it, therefore, for grantea that a considerable sum of money would be given for his enlargement. Felix was a freed man of the Emperor Claudius; consequently, had once been a slave. The streain rises not above its source: the meanness of the s/ave is still apparent, and it 1s now 877 Observations on the A. M. cir. 4064. , on ΟἹ i il, th ie rameiten. have been given him of Paul, that An. Olymp. aor he might loose him: wherefore ir. CCIX. 4. : ~_ss he sent for him the oftener, and communed with him. THE ACTS. preceding chapter 27 But after two yzars, Porcius 4-,M, ci. 4066. Festus came into Felix’ room: ἀπ. Olymp. and Felix, * willing to show the “~ ase Jews a pleasure, left Paul bound. x Exod. xxiii. 2; chap. insufferable, being added to the authority and influence of the governor. Low-bred men should never be intrusted with the administration of public affairs. Verse 27. After two years] That is, from the time that Paul came prisoner to Caesarea. Porcius Festus| This man was put into the govern- ment of Judea about A. D. 60, the sixth or seventh year of Nero. In the succeeding chapter we shall see the part that he took in the affairs of St. Paul. Willing to show the Jews a pleasure] As he had not got the money which he expected, he hoped to be able to prevent the compiaints of the Jews against his government, by leaving Paul, in some measure, in their hands. For it was customary for governors, &c., when they left, or were removed from a particular district or province, to do some public, beneficent act, in order to make themselves popular. But Felix gained nothing by this: the Jews pursued him with their complaints against his administration, even to the throne of the emperor. Josephus states the matter thus: ‘“ Now when Porcius Festus was sent as successor to Felix, by Nero, the principal of the Jewish inhabitants of Cesarea went up to Rome, to accuse Felix. And he certainly would have been brought to punishment, had not Nero yielded to the importunate solicitations of his brother Pallas, who was at that time in the highest yeputation with the emperor.”—Antiq. lib. xx. cap. 9. Thus, like the dog in the fable, by snatching at the shadow, he lost the substance. He hoped for money from the apostle, and got none; he sought to conci- liate the friendship of the Jews, and miscarried. Honesty is the best policy: he that fears God need fear nothing else. Justice and truth never deceive their possessor. 1. Envy and malice are indefatigable, and torment themselves in order to torment and ruin others. That a high priest, says pious Quesnel, should ever be in- duced to leave the holy city, and the functions of reli- gion, to become the accuser of an innocent person ; this xii. 3; xxv. 9, 14. could be no other than the effect of a terrible derelic- tion, and the punishment of the abuse of sacred things. 2. Tertullus begins his speech with flatlery, against which every judge should have a shut ear; and then he proceeds to calumny and detraction. These gene- rally sueceed each other. He who flatters you, will in course calumniate you for receiving his flattery. When a man is conscious of the uprightness of his cause, he must know that to attempt to support it by any thing but truth tends directly to debase it. 3. The resurrection of the body was the grand ob- ject of the genuine Christian’s hope; but the ancient Christians only hoped for a blessed resurrection on the ground of reconciliation to God through the death of his Son. In vain is our hope of glory, if we have not got a meeiness for it. And who is fit for this state of blessedness, but he whose iniquity is forgiven, whose sin is covered, and whose heart is purified from deceit and guile! 4. We could applaud the lenity shown to St. Paul by Felix, did not his own conduct render his motives for this lenity very suspicious. ‘To think no evil, where no evil seems,” is the duty of a Christian; but to refuse to see it, where it most evidently appears, is an imposition on the understanding itself. 5. Justice, temperance, and a future judgment, the subjects of St. Paul’s discourse to Felix and Drusilla, do not concern an iniquitous judge alone; they are subjects which should affect and interest every Chris- tian ; subjects which the eye should carefully examine. and which the heart should ever feel. Justice respects our conduct in life, particularly in reference to others : temperance, the state and government of our souls, in reference to God. He who does not exercise himself in these has neither the form nor the power of godli- ness; and consequently must be overwhelmed with the shower of Divine wrath in the day of God’s appearing. Many of those called Christians, have not less reason to tremble at a display of these truths than this heathen. CHAPTER XXV. Porcius Festus being appointed governor of Judea, instead of Felix, the Jews beseech him to have Paw brought up to Jerusalem, that he might be tried there ; they lying in wait to kill him on the way, 1-3. Festus refuses, and desires those who could prove any thing against him, to go with him to Caesarea, 4, 5. Festus, having tarried at Jerusalem about ten days, returns to Cesarea, and the next day Paul is brought to his trial, and the Jews of Jerusalem bring many fends himself, 6-8. lem, and be tried there, 9. groundless charges against him, against which he de In order to please the Jews, Festus asks Paul if he be willing to go up to Jerusa Paul refuses, and appeals to Cesar, and Festus admits the appeal, 10-13 King Agrippa, and Bernice his wife, come to Caesarea to visit Festus, and are informed by hum of the accusations against Paul, his late trial, and his appeal from them to Cesar, 14-21. kear Paul, and a hearing is appointed for the following day, 22. and chief men of the city deing assembled, Paul is brought forth, 23. 875 Agrippa desires to Agrippa, Bernice, the principal officers Festus opens the business with 1 The Jews clamour against Paut, CHAP. XXV. who rs brought bejore Festus. generally stating the accusations against Paul, his trial on these accusations, the groundless and frivolous nature of the charges, his own conviction of his innocence, and his desire that the matter might be heard by the king himself, that he might have something specifically to write to the emperor, to whom he was about to send Paul, agreeably to his appeal, 24-27. Aap, μὲ OW when Festus was come An. Olymp. into the province, after three cir. CCX. 2. ———— days he ascended from Czsarea to Jerusalem. 2 * Then the high priest and the chief of the Jews informed him against Paul, and besought him, 3 And desired favour against him, that he would send for him to Jerusalem, ἢ laying wait in the way to kill him. 4 But Festus answered, that Paul should be kept at Cesarea, and that he himself would depart shortly thether a Chap. xxiv. 1; ver. 15.——» Chap. xxiii. 12, 15. xviii. 14; ver. 18. © Chap. NOTES ON CHAP. XXV. Verse 1. Now when Festus was come into the pro- vince] By the province is meant Judea; for, after the death of Herod Agrippa, Claudius thought it im- prudent to trust the government in the hands of his son Agrippa, who was then but seventeen years of age ; therefore Cuspius Fadus was sent to be procurator. And when afterwards Claudius had given to Agrippa the tetrarchatt of Philip, that of Batanea and Abila, he nevertheless kept the province of Judea more im- mediately in his own hands, and governed it by procu- ‘ators sent from Rome. Joseph. Ant. lib. xx. cap. 7, sec. 1. Felix being removed, Porcius Festus is sent in his place ; and having come to Caesarea, where the Roman governor generally had his residence, after he had tarried three days, he went up to Jerusalem, to acquaint himself with the nature and complexion of the ecclesiastical government of the Jews; no doubt, for the purpose of the better administration of justice among them. Verse 2. The high priest—informed him against Paul| They supposed that as Felix, to please them, on the resignation of his government, had left Paul bound, so Festus, on the assumption of it, would, to please them, deliver him into their hand; but, as they wished this to be done under the colour of justice, they exhibited a number of charges against Paul, which they hoped would appear to Festus a sufficient reason why a new trial should be granted ; and he be sent to Jerusalem to take this trial. Their motive is*men- tioned in the succeeding verse. Verse 4. Festus answered, that Paul should be kept at Cesarea] It is truly astonishing that Festus should refuse this favour to the heads of the Jewish nation, which, to those who were not in the secret, must ap- pear so very reasonable; and especially as, on his coming to the government, it might be considered an | act that was likely to make him popular ; and he could | But God | plaints against Paul] have no interest in denying their request. 5 Let them therefore, said he, 4M. 4066. which amon ou are able, An. Olymp. 5 Y > Gir. CCK 2. go down with me, and accuse this man, °if there be any wickedness in him. 6 And when he had tarried among them ‘more than ten days, he went down unto Cesarea; and the next day, sitting on the judgment seat, commanded Paul to be brought. 7 And when he was come, the Jews which came down from Jerusalem stood round about, ὁ and laid many and grievous complaints against Paul, which they could not prove. 4Qr, as some copies read, no more than eight or ten days, ¢ Mark xv. 3; Luke xxiii. 2, 10; chap. xxiv. 5, 13. and he disposed the heart of Festus to act as he did; and thus disappointed the malice of the Jews, and ful- filled his own gracious design. He—would depart shortly] So had the providence of God disposed matters that Festus was obliged to return speedily to Caesarea; and thus had not time to preside in such a trial at Jerusalem. And this reason must appear sufficient to the Jews; and especially as he gave them all liberty to come and appear against him, who were able to prove the alleged charges. Verse 5. Let them—which among you are able] Qi δυνατοι, Those who have authority ; for so is this word often used by good Greek authors, and by Jose- phus. Festus seems to have said: “I have heard clamours from the multitude relative to this man; but on such clamours no accusation should be founded : yourselves have only the voice of the multitude as the foundation of the request which you now make. I cannot take up accusations which may affect the life of a Roman citizen on such pretences. Are there any respectable men among you; men in office and autho- rity, whose character is a pledge for the truth of their depositions, who can prove any thing against him? If so, let these come down to Cesarea, and the cause shall be tried before me ; and thus we shall know whe- ther he be a malefactor or not.” Verse 6. When he had tarried—more than ten days| The strangeness of this mode of expression suggests the thought that our printed text is not quite correct in this place ; and this suspicion is confirmed by an exa- mination of MSS. and versions : ἥμερας ov πλείους ὀκτῶ ἢ dexa, NoT more than EIGHT OR ten days, is the read- ing of ABC, several others of great respectability, with the Coptic, Armenian, and Vulgate. Griesbach admits this reading into the text: and of it Professor White says, Lectio indubie genuina: “This is doubtless the senuine reading.” Verse 7. The Jews—laid many and grievous com- As they must have perceived had told Paul that he should testify of him at Rome ; | that the Roman governors would not intermeddle witb 1 879 Paul’s appeal to Cesar THE SoM ci sA066. 8 Ἵ While he answered for An. Olymp. himself, Neither against the law cir. CCX ““_ of the Jews, neither against the temple, nor yet against Cesar, have I offended any thing at all. 9 But Festus, ¢ willing to do the Jews a plea- sure, answered Paul, and said, ἢ Wilt thou go up to Jerusalem, and there be judged of these things before me? 10 Then said Paul, I stand at Cesar’s judg- ment seat, where I ought to be judged: to the € Chap. vi. 13; xxiv. 12; xxviii. 17——sChapter xxiv. 27. Ver. 20. questions of their law, &c., they no doubt invented some new charges, such as sedition, treason, &c., in order to render the mind of the governor evil affected towards Paul; but their malicious designs were de- feated, for assertion would not go for proof before a Roman tribunal: this court required proof, and the blood-thirsty persecutors of the apostle could produce none. Verse 8. While he answered for himself] In this instance St. Luke gives only a general account, both of the accusations and of St. Paul’s defence. But, from the words in this verse, the charges appear to have been threefold: 1. That he had broken the law. 2. That he had defiled the temple. 3. That he dealt in treasonable practices: to all of which he no doubt answered particularly ; though we have nothing far- ther here than this, Neither against the law of the Jews, neither against the temple, nor yet against Cesar, have i offended any thing at all. Verse 9. Willing to do the Jews a pleasure] This was merely to please them, and conciliate their esteem ; for he knew that, as Paul was a Roman citizen, he could not oblige him to take a new trial at Jerusalem. Verse 10. I stand at Cesar’s judgment seat] Every procurator represented the person of the emperor in the province over which he presided; and, as the seat of government was at Cesarea, and Paul was now before the tribunal on which the emperor’s represent- ative sat, he could say, with the strictest propriety, that he stood before Cesar’s judgment seat, where, as a freeman of Rome, he should be tried. As thou very well knowest.| The record of this trial before Felix was undoubtedly left for the inspec- tion of Festus; for, as he left the prisoner to his suc- cessor, he must also leave the charges against him, and the trial which he had undergone. Besides, Fes- tus must be assured of his innocence, from the trial through which he had just now passed. Verse 11. For if I be an offender} If it can be proved that I have broken the laws, so as to expose me to capital punishment, I do not wish to save my life by subterfuges; I am before the only competent tribunal; here my business should be ultimately de- cided. No man may deliver me unto them] The words of the apostle are very strong and appropriate. The Jews asked as a favour, yap, from Festus, that he 880 ACTS. ts admitted by Festus. Jews have I done no wrong, as 4,™: cit. 4096. thou very well knowest. An. Olymp. 11 ‘For if I be an offender, ae a ag or have committed any thing worthy of death, I refuse not to die: but if there be none of those things whereof these accuse me, no man may deliver me unto them. *I appeal unto Cesar. 12 Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Cesar? unto Cesar shalt thou go. iVer. 25; chap. xviii. 14; xxiii. 29; xxvi. 3] Chap. xxvi. 32; xxviii. 19. would send Paul to Jerusalem, ver. 3. Festus, will- ing to do the Jews χαριν, this favour, asked Paul if he would go to Jerusalem, and there be judged, ver. 9. Paul says, I have done nothing amiss, either against the Jews or against Cesar; therefore no man pe δυναται avtoig χαρίσασθαι, can make a PRESENT of me to them; that is, favour them so far as to put my life into their hands, and thus gratify them by my death. Festus, in his address to Agrippa, ver. 16, admits this, and uses the same form of speech: It is not the custom of the Romans, χαρίζεσθαι, gratui- tously to give up any one, gc. Much of the beauty of this passage is lost by not attending to the original words. See on ver. 16. I appeal unto Cesar.| Chap. xxv. 10. ©Chap. xxii. 3; xxiii. 6; xxiv. 15,22; Phil. 111. 5.—4 Chap. xxi eGen. ili. 15; xxii. 18; xxvi. 4; xlix. 10; Deut. . 15; 2 Samuel vii. 12; Psa. exxxii. 11; Isa. iv. 2; vii. 14; ix. 6; xl. 10; Jer. xxiii. 5; xxxiii. 14, “ NOTES ON CHAP. XXVI. Verse 1. Then Paul stretched forth the hand] This act, as we have already seen on chap. xxi. 40, was merely to gain attention; it was no rhetorical flourish, nor designed for one. From knowing, partly by de- scriptions, and partly by ancient statues, how orators and others who address a concourse of people stood, we can easily conceive the attitude of St. Paul. When the right hand was stretched out, the left remained under the cloak, which being thrown off the right shoulder, to give the arm the fuller liberty, it then rested on the left: under these circumstances, the hand could be stretched out gracefully, but was con- fined to no one attitude, though the third and fourth fingers were generally clenched. Verse 2. [think myself happy] As if he had said, This is a peculiarly fortunate circumstance in my fa- your, that [ am called to make my defence before a judge so intelligent, and so well acquainted with the laws and customs of our country. It may be necessa- ry just to observe that this Agrippa was king of Tra- chonitis, a region which lay on the north of Palestine, on the east side of Jordan, and south of Damascus. For his possessions, see on chap. xxv. 13. Verse 4. My manner of life, §c.| The apostle means to state that, though born in Tarsus, he had a regular Jewish education, having been sent up to Je- rusalem for that purpose; but at what age does not appear ; probably about twelve, for at this age the | male children were probably brought to the annual so- lemnities. See on Luke ii. 41. Verse 5. Afler the most straitest sect] That is, tne Pharisees ; who were reputed the strictest m their doctrines, and in their moral practices, of all the sects then among the Jews. Sadducees, and Essenes. 884 | | 15, 16; Ezekiel xxxiv. 23; xxxvii. 24; Dan. ix. 24; Mice. vii. 20; chapter xiii. 32; Romans xv. 8; Titus ii. 13. fJames i. 1—2 Gr. night and day— Luke ii. 37; 1 Tim. v. 5; 1 Thess. iii. 10—i Phil. iii. 11—*John xvi. 2; 1 Tim. i. 13. Verse 6. For the hope of the promise] This does not appear to mean, the hope of the Messiah, as some have imagined, but the hope of the resurrection of the dead, to which the apostle referred in chap. xxiii. 6, where he says to the Jewish council, (from which ‘he Roman governor took him,) of the hope and resurrec- tion of the dead I am called in question: see the notes there. And here he says, I stand and am judged for the hope of the promise, &c., and to which, he says, ver. 7, the twelve tribes hope to come. The Messiah had come, and was gone again, as Paul well. knew; and what is here meant is something which the Jews hoped to come to, or attain ; not what was to come to them; and this singular observation excludes the Mes- siah from being meant. It was the resurrection of all men from the dead which Paul’s words signified ; and this the Jews had been taught to hope for, by many passages in the Old Testament. I shall only add, that when, in the next verse, this hope of the promise is mentioned as what the Jews did then hope, καταντη- cat, 10 come to, it is the very same word which Paul, in Phil. iii. 11, uses to express the same thing: If by any means, (says he) καταντήησω, I might attain to, the resurrection of the dead. Bp. Pearce. Verse 8. That God should raise the dead?\| As Agrippa believed in the trae God, and knew that one of his attributes was omnipotence, he could not be- lieve that the resurrection of the dead was an wm- possible thing; and to this belief of his the apostle appeals ; and the more especially, because the Saddu- cees denied the doctrine of the resurrection, though they professed to believe in the same God. Two attri- butes of God stood pledged to produce this resurrec- tion: his truth, on which his promise was founded : The sects were the Pharisees, | and his power, by which the thing could be easily af fected, as that power is unlimited. 1 Paul gives an account A.M. cir. 4066. ; ‘AD cw. 62, °° do many things contrary to An. Oly mp. the name of Jesus of Naza- cir. CCX. 2. eth. 10 ' Which thing I also did in Jerusalem : and many of the saints did I shut up in prison, having received authority ™ from the chief priests; and when they were put to death, I gave my voice against them. 11 5 And I punished them oft in every syn- agogue, and compelled them to blaspheme ; and being exceedingly mad against them, I persecuted them even unto strange cities. 12 ° Whereupon as I went to Damascus with authority and commission from the chief priests, 13 At midday, O king, I saw in the way a light from heaven, above the brightness of the 1 Chap. viii. 3; Gal. i. 13.——™Chap. ix. 14, 21; xxii. 5. 4 Chap. xxii. 19. © Chap. ix. 3; xxii. 6——P Chap. xxii. 15. 4 Chap. xxii. 21. Some of the best critics think this verse should be read thus: What! should it be thought a thing incre- dible with you, if God should raise the dead? Verse 10. Many of the saints] From what is said in this verse, it seems that Paul, before his conversion, was invested with much power: he imprisoned the Christians; punished many in various synagogues ; zompelled them to blaspheme—to renounce, and, per- haps, to execrate Christ, in order to save their lives; and save his voice, exerted all his influence and au- thority, against them, in order that they might be put to death ; and from this it would seem that there were other persons put to death besides St. Stephen, though their names are not mentioned. Verse 11. Being eaceedingly mad against them] Only a madman will persecute another because of his differing from him in religious opinion ; and the fiercest persecutor is he who should be deemed the most furi- ous madman. Unto strange cities.] Places out of the jurisdiction of the Jews, such as Damascus, which he immediately mentions. Verse 12. Whereupon as Iwent to Damascus] See the whole account of the conversion of Saul of Tar- sus explained at large, in the notes on chap. ix. 2, &e. Verse 16. But rise, §c.] The particulars men- tioned here, and in the two following verses, are not given in chap. ix., nor in chap. xxii., where he gives an account of his conversion. He has detailed the different circumstances of that important event, as he saw it necessary; and perhaps there were several others which then took place, that he had no oppor- tunity of mentioning, because there was nothing in succeeding occurrences which rendered it necessary to produce them. To make thee a minister] Ὕπηρετην, An under- rower ; that is, one who is under the guidance and authority of another; an assistant, or servant. So Paul was to act solely under the authority of Jesus CHAP. XXVI. of his miraculous conversvwn. sun, shining round about me and Αι δῖ 4066. them which journeyed with me. — An. Olymp. 14 And when we were all fallen 7" °°%*_ to the earth, I heard a voice speaking unto me, and saying, in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. 15 And TI said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. 16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, ? to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee ; 17 Delivering thee from the people, and from the Gentiles, 4 unto whom now I send thee, 18 * To open their eyes, and * to turn them risa. xxxv. 5; xlii. 7; Luke i, 79; John viii. 12; 2 Cor. iv. 4; Eph. i. 18; 1 Thess. v. 5.——*2 Cor. vi.14; Eph. iv. 18; v. 8; Col. i. 13; 1 Pet. ii. 9, 25. Christ ; and tug hard at the oar, in order to bring the vessel, through the tempestuous ocean, to the safe harbour. See the concluding observations on John, chap. vi. And a witness] Μαρτυρα, A martyr. Though this word literally means a witness, yet we apply it only to such persons as have borne testimony to the truth of God at the hazard and expense of their lives. In this sense, also, ancient history states St. Paul to have been a witness ; for it is said he was beheaded at Rome, by the command of Nero. In the which I will appear] Here Christ gives him to understand that he should have farther communications from himself; and this may refer either to those inter- positions of Divine Providence by which he was so often rescued from destruction, or to those encourage- ments which he received in dreams, visions, trances, &c., or tothat general inspiration under which he was enabled to apprehend and reveal the secret things of God, for the edification of the Church. To all of which may be added that astonishing power by which he was so often enabled to work miracles for the con- firmation of the truth. Verse 17. Delivering thee from the people] From the Jews—and from the Gentiles, put here in opposi- tion to the Jews ; and both meaning mankind at large, wheresoever the providence of God might send him. But he was to be delivered from the malice of the Jews, that he might be sent with salvation to the Gentiles. Verse 18. To open their eyes] ‘To be the instru- ment of informing their understanding in the things of God. To turn them from darkness to light) From hea- thenism and superstition to the knowledge and worship of the true God. From the power of Satan unto God] Tne εξουσιας tov Σατανα, From the authority and domination of Satan; for as the kingdom of darkness is his king~ 885 Paul states the doctrines A. Mi cir. 408. from darkness to light, and from An. Olymp. the power of Satan unto God, ir. CCX. 2. ἢ ὃ ΟΞΕΘ ΘΟ |. + that they may receive forgive- ness of sins, and “inheritance among them which are ἡ sanctified by faith that is in me. 19 Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision : 20 But “ showed first unto them of Damas- cus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do * works meet for repentance. THE ACTS. which he had preached. 21 For these causes ¥ the Jews ΑΝ cit. 4086 caught me in the temple, and An. Olymp. went about to kill me. Sere 22 Having therefore obtained help of God, I continue unto this day, witnessing both to small and great; saying none other things than those 7 which the prophets and * Moses |did say should come: 23 » That Christ should suffer, and *° that he should be the first that should rise from the dead, and “should show light unto the people, and to the Gentiles. tLuke i. 77. ἃ Eph. i. 11; Col. 1. 12. v Chap. xx. 32. ¥ Chap. ix. 20, 22, 29 xi. 26; xlil., xiv., xvi., XVil., XVili., X1X., XXK., XX1. x Matt. 111. 8 ——y Chap. xxi. 30, 31. dom, so those who live in this darkness are under his dominion ; and he has authority and right over them. The blessed Gospel of Christ is the means of bring- ing the soul from this state of spiritual darkness and wretchedness to the light and liberty of the children of God; and thus they are brought from under the power and authority of Satan, to be under the power and authority of Gon. That they may receive forgiveness of sins] That all their sins may be pardoned, and their souls βᾶπο- tified ; for nothing less is implied in the phrase, αφεσις ἁμαρτίων, which signifies the taking away or removal of sins. And inheritance] By remission of sins, i. e. the removal of the guilt and pollution of sin, they become children of God ; and, if children, then heirs ; for the children of the heavenly family shall alone possess the heavenly estate. And as the inheritance is said to be among them that are SANCTIFIED, this is a farther proof that adecic duaptiwv signifies, not only the forgiveness of sins, but also the purification of the heart. By faith that is in me.) By believing on Christ Jesus, as dying for their offences, and rising again for their justification. Thus we see that not only this salvation comes through Christ, but that it is to be received by faith; and, consequently, neither by the merit of works, nor by that of suffering. Verse 19. I was not disobedient unto the heavenly vision] This, Ὁ Agrippa, was the cause of my con- version from my prejudices and mal-practices against the doctrine of Christ. The vision was from heaven ; I received it as such, and began to preach the faith which I had before persecuted. Verse 20. But showed first unto them of Damascus] He appears to have preached at Damascus, and in the neighbouring parts of Arabia Deserta, for about three years ; and afterwards he went up to Jerusalem. See Gal. i. 17, 18; and see the note on chap. ix. 23. That they should repent] Be deeply humbled for weir past iniquities, and turn to God as their Judge and Saviour, avoiding all zdolatry and all sin; and thus do works meet for repentance ; that is, show by their conduct that they had contrite hearts, and that they sincerely sought salvation from God alone. For 886 z Luke xxiv. 27, 44; chap. xxiv. 14; xxviii. 23; Rom. iii. 21. a John v. 46——> Luke xxiv. 26, 46. ©] Cor. xv. 20; Col. i. 18; Rev. i. 5——4 Luke ii. 32. the meaning of the word repentance, see the note on Matt. iii. 2. Verse 21. For these causes the Jews—went about to kill me.]| These causes may be reduced to four heads :—1. He had maintained the resurrection of the dead. 2. The resurrection of Christ, whom they had crucified and slain. 3. That this Jesus was the pro- mised Messiah. 4. He had offered salvation to the Gentiles as well as to the Jews. He does not mention the accusation of having defiled the temple, nor of dis- loyalty to the Roman government ; probably, because his adversaries had abandoned these charges at his preceding trial before Festus: see chap. xxv. 8; and see Calmet. Verse 22. Having—obtained help of God| Accord- ing to the gracious promise made to him: see ver. 17. Witnessing both to small and great] Preaching before kings, rulers, priests, and peasants; fearing no evil, though ever surrounded with evils ; nor slacken- ing in my duty, notwithstanding the opposition I have met with both from Jews and Gentiles. And these continual interpositions of God show me that I have not mistaken my call, and encourage me to go forward in my work. Verse 23. That Christ should suffer] That the Christ, or Messiah, should suffer. This, though fully revealed in the prophets, the prejudices of the Jews would not permit them to receive: they expected their Messiah to be a glorious secular prince ; and, to reconcile the fifty-third of Isaiah with their system, they formed the childish notion of two Messiahs— Messiah ben David, who should reign, conquer, ana triumph ; and Messiah ben Ephraim, who should suffer and be put to death. A distinction which has not the smallest foundation in the whole Bible. As the apostle says he preached none other things than those which Moses and the prophets said should come, therefore he understood that both Moses and the prophets spoke of the resurrection of the dead, as well as of the passion and resurrection of Christ. If this be so, the favourite system of a learned bishop cannot be true; viz. that the doctrine of the immortality of the soul was unknown to the ancient Jews. That he should be the first thai should rise from 1 CHAP. Festus, with a loud voice, A ΜΝ. cir. 4066. ? A. D. cir. 62. 24 An. Olymp. cir. ccx. 2. Ἵ And as he thus spake for himself, Festus said with a loud voice, Paul, ° thou art beside thyself; much learning doth make thee mad. 25 But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. 42 Kings ix. 11; John x. 20; 1 Cor. i. 23; ii. 13, 14; iv. 10. XXVI. 26 For the king knoweth of 4, cir. 4066 : . Ὁ. cir. 62. these things, before whom also An. Cio cir. CCX. 2. I speak freely: for I am persuad- ————. ed that ‘none of these things are hidden from him; for this thing was not done in a corner. 27 King Agrippa, believest thou the pro- phets ? I know that thou believest. charges Paul with madness. f Luke xxiv. 19; John vii. 4; xviii. 20. the dead] That is, that he should be the first who should rise from the dead so as to die no more; and to give, in his own person, the proof of the resurrec- tion of the human body, no more to return under the empire of death. In no other sense ean Jesus Christ be said to be the first that rose again from the dead ; for Elisha raised the son of the Shunammite. A dead man, put into the sepulchre of the Prophet Elisha, was restored to life as soon as he touched the prophet’s bones. Christ himself had raised the widow’s son at Nain; and he had also raised Lazarus, and several others. All these died again; but the human nature of our Lord was raised from the dead, and can die no more. ‘Thus he was the first who rose again from the dead to return no more into the empire of death. And should show light unto the people] Should give the true knowledge of the law and the prophets to the Jews ; for these are meant by the term people, as in ver. 17. And to the Gentiles, who had no revelation, and who sat in the valley of the shadow of death: these also, through Christ, should be brought to the knowledge of the truth, and be made a glorious Church, without spot, or wrinkle, or any such thing. That the Messiah should be the ἐσ λέ both of the Jews and Gen- tiles, the prophets had clearly foretold: see Isa. ]x. 1: Arise and shine, or be wluminated, for thy LiGuT is come, and the glory of the Lord is risen upon thee. And again, Isa. xlix. 6: I will give thee for a LiGuT to the Gentites, that thou mayest be my salvation unto the ends of the earth. With such sayings as these Agrippa was well acquainted, from his education as a Jew. Verse 24. Paul, thou art beside thyself] ** Thou art mad, Paul!” “Thy great learning hath turned thee into a madman.” As we sometimes say, thou art cracked, and thy brain is turned. By the ra πολλα ypaupara it is likely that Festus meant no more than this, that Paul had got such a vast variety of know- ledge, that his brain was overcharged with it: for, in this speech, Paul makes no particular show of what we eall learning ; for he quotes none of their celebrated authors, as he did on other occasions ; see chap. xvii. 28. But he here spoke of spiritual things, of which Festus, as a Roman heathen, could have no concep- tion ; and this would lead him to conclude that Paul was actually deranged. This is not an uncommon ease with many professing Christianity ; who, when a man speaks on experimental religion, on the life of God in the sonl of man—of the knowledge of salva- tion, by the reiaission of sins—of the witness of the Spirit, &c., &e., things essential to that Christianity by which the soul is saved, are ready to ery out, Thou art mad: he is an enthusiast; that is, a religious 1 madman; one who is not worthy to be regarded; and yet, strange to tell, these very persons who thus ery out are surprised that Festus should have supposed that Paul was beside himself ! Verse 25. I am not mad, most noble Festus} This most sensible, appropriate, and modest answer, was the fullest proof he could give of his sound sense and dis- cretion. The title, Kpatice, most noble, or most ea- cellent, which he gives to Festus, shows at once that he was far above indulging any sentiment of anger or displeasure at Festus, though he had called him a madman; and it shows farther that, with the strictest conscientiousness, even an apostle may give tilles of respect to men in power, which taken /iterally, imply much more than the persons deserve to whom they are applied. Κρατιςος, which implies most excellent, was merely a ¢itle which belonged to the office of Festus. St. Paul hereby acknowledges him as the governor ; while, perhaps, moral excellence of any kind could with no propriety be attributed to him. Speak forth the words of truth and soberness.] Αληθειας καὶ σωφροσυνης, Words of truth and of mental soundness. The very terms used by the apostle would at once convince Festus that he was mistaken. The σωφροσυνη of the apostle was elegantly opposed to the μανια of the governor: the one signifying mental de- rangement, the other mental sanity. Never was an answer, on the spur of the moment, more happily conceived. Verse 26. Before whom also I speak freely] This is a farther judicious apology for himself and his dis- course. As if he had said: Conscious that the king understands all these subjects well, being fully versed in the law and the prophets, I have used the utmost freedom of speech, and have mentioned the tenets of my religion in their own appropriate terms. This thing was not done in a corner.| The preach- ing, miracles, passion, death, and resurrection of Jesus Christ, were most public and notorious; and of them Agrippa could not be ignorant ; and indeed it appears, from his own answer, that he was not, but was now more fully persuaded of the truth than ever, and almost led to embrace Christianity. Verse 27. Believest thou the prophets?| Waving made his elegant compliment and vindication to Festus, he turns to Agrippa; and, with this strong appeal to his religious feeling, says, Believest thou the prophets ? —and immediately anticipates his reply, and, with great address, speaks for him, I know that thou believest. The inference from this belief necessarily was: “ As thou believest the prophets, and I have proved that the prophets have spoken about Christ, as suffering and triumphing over death, and that all they say of the 887 Agrippa is almost persuaded A.M. cir. 4066. i 2. + Mocix. 4065. 28 Then Agrippa said unto Paul, Almost thou persuadest i ~Sme to be a Christian: 29 And Paul said, =I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. 30 4 And when he had thus spoken, the king rose up, and the governor, and Ber- THE ACTS. to embrace Christianity τ “1 A. Μ. cir. 4066. nice, and they that sat with Fag aa them : ‘An. Olymp. 31 And when they were gone pee COR ag aside, they talked between themselves, say- ing, » This man doeth nothing worthy of death or of bonds. 32 Then said Agrippa unto Festus, This man might have been set at liberty, ‘if he had not appealed unto Cesar. £1 Cor. vii. 7. 4 Chap. xxiii. 9,29; xxv. 25——i Chap. xxv. 11. Messiah has been fulfilled in Jesus of Nazareth, then thou must acknowledge that my doctrine is true.” Verse 28. Almost thou persuadest me to be a Chris- tian.] Ev odtyw μὲ πειθεις Xpiccavov γενεσθαι. This declaration was almost the necessary consequence of the apostle’s reasoning, and Agrippa’s faith. If he believed the prophets, see ver. 22 and 23, and believ- ed that Paul’s application of their words to Christ Jesus was correct, he must acknowledge the truth of the Christian religion ; but he might choose whether he would embrace and confess this truth, or not. However, the sudden appeal to his religious faith extorts from him the declaration, Thou hast nearly persuaded me to embrace Christianity. How it could have entered into the mind of any man, who carefully considered the circumstances of the case, to suppose that these words of Agrippa are spoken ironically, is to me unaccounta- ble. Every circumstance in the case proves them to have been the genuine effusion of a heart persuaded of the truth; and only prevented from fully acknowledging it by secular considerations. Verse 29. J would to God, &c.] Ἐνξαιμὴν av τῳ Θεῳ, και ev ολίγῳ Kat ev πολλῳ---ϑὸ fully am I per- suaded of the infinite excellence of Christianity, and so truly happy am 1 in possession of it, that 7 most ardently wish that not only thou, but this whole coun- cil, were not only almost, but altogether, such as I am, these CHAINS excepted. 'Thus, while his heart glows with affection for their best interests, he wishes that they might enjoy all his blessings, if possible, without being obliged to bear any cross on the account. His holding up his chain, which was probably now detached from the soldier’s arm, and wrapped about his own, must have made a powerful impression on the minds of his audience. Indeed, it appears they could bear ‘the scene no longer; the king was overwhelmed, and rose up instantly, and so did the rest of the council, and went immediately aside ; and, after a very short conference among themselves, they unanimously pro- nounced him innocent; and his last word, των δεσμων, Bonps! and the action with which it was accompanied, had made such a deep impression upon their hearts that they conclude their judgment with that very iden- tical word δεσμων. Would to God, says the apostle, that all who hear me this day were altogether such as as I am, except these Bonps! 'The whole council say This man hath done nothing worthy of death nor or bonds! Aecuwv, BONDS, is echoed by them from the last words of the apostle ; as we may plainly perceive that. seeing such an innocent and eminent man suffer- 888 ing such indignity had made a deep impression upon their hearts. Alas! why should such a man be in B-0-N-D-s ! Verse 32. Then said Agrippa, §c.] The king himself, who had participated in the strongest emotions on the occasion, feels himself prompted to wish the apostle’s immediate liberation ; but this was now ren- dered impracticable, because he had appealed to Cesar ; the appeal was no doubt registered, and the business must now proceed to a ful] hearing. Bp. Pearce con- jectures, with great probability, that Agrippa, on his return to Rome, represented Paul’s case so fayour- ably to the emperor, or his ministers of state, that he was soon set at liberty there, as may be concluded from chap. xxviii. 30, that he dwelt two whole years in his own hired place; and to the same cause it seems to have been owing that Julius, who had the care of Paul as a prisoner in the ship, treated him courteously , see chap. xxvii. 3, 43. And the same may be gathered from chap. xxviii. 14, 16. So that this defence of the apostle before Agrippa, Bernice, Festus, &c., was ultimately serviceable to his important cause. 1. Tue conversion of Saul was a wonderful work of the Spirit of God; and, as we have already seen, a strong proof of the truth of Christianity; and the apostle himself frequently appeals to it as such. 2. His mission to the Gentiles was as extraordinary as the calling of the Gentiles itself. very thing is supernatural in a work of grace; for, because nature cannot produce the effects, the grace of God, which implies the co-operation of his omniscience, omnipo- tence, and endless mercy, undertakes to perform the otherwise impossible task. 3. From the commission of St. Paul, we see the state in which the Gentile world was, previously to the preaching of the Gospel. 1. Their eyes are represented as closed; their un- derstanding was darkened; and they had no right apprehension of spiritual or eternal things. 2. They were in a state of darkness; living with- out the knowledge of the true God, in a region where nothing but ignorance prevailed. 3. They were under the dominion and authority of Satan; they were his vassals, and he claimed them as his rght. 4. They were in a state of guitimess ; living, in almost every respect, in opposition to the dictates even of nature itself. 5. They were polluted; not only irregular and 1 Paul is delivered to Juhus, abominable in their Jives, but also impure and unholy in their hearts. Thus far their state. Behold what the grace of the Gospel is to do for these Gentiles, in order to redeem them from this state :— 1. It opens their eyes; gives them an understanding, whereby they may discern the truth; and, without this illumination from above, the truth of God ean never be properly apprehended. 2. It turns them from the darkness to the light; a fine metaphor, taken from the act of a blind man, who is continually turning his eyes towards the light, and rolling his eyes upwards towards the sun, and in all directions, that he may collect as many of the seattered rays as he can, in order to form distinct vision. In this way the Gentiles appeared to be, in vain, search- ing after the light, till the Gospel came, and turned their eyes to the Sun of righteousness. 3. They are brought from under the dondage and slavery of sin and Satan, to be put under the obedience of Jesus Christ. So that Christ and his grace as truly and as fully rule and govern them as sin and Satan did formerly. This is a proof that the change is not by might, nor by power, but by the Spirit of the Lord. CHAP. XXVII. | the sinner from his sins. a centurion, to be taken to Rome 4. He pardons their sin, so that they are no longer liable to endless perdition. 5. He sanctifies their nature, so that they are ca pable of loving and serving him fervently with pure hearts ; and are thus rendered fit for the enjoyment of the inheritance among the saints in light. Such a salvation, from such a bondage, does the Gospel of Christ offer to the Gentiles—to a lost world. It is with extreme difficulty that any person can be persuaded that he needs a similar work of grace on his heart to that which was necessary for the conver- sion of the Gentiles. We may rest assured that no man is a Christian merely by birth or education. It Christianity implies the life of God in the soul of man —the remission of sins—the thorough purification of the heart, producing that holiness without which none can see the Lord, then it is evident that God alone can do this work, and that neither birth nor education can bestow it. By birth, every man is sinful; by practice, every man is a transgressor; for all have sinned. God alone, by faith in Christ Jesus, can save Reader, has God saved thee from this state of wretchedness, and brought thee “into the glorious liberty of his children?” Let thy conscience answer for itself. CHAPTER XXVII. It being determined that Paul should be sent to Rome, he is delivered to Julius, a centurion, 1. They em- bark in a ship of Adramyttium, and come the next day to Sidon, 2, 3. They sail thence, and pass Cyprus Cilicia, and Pamphylia, and come to Myra, 4, 5. a disastrous voyage, 9-11. They are transferred there to a ship of Alexandria going to Italy ; sail past Cnidus, Crete, Salmone, and come to the Fair Havens, 6-8. Paul predicts They sail from the Fair Havens, in order to reach Crete, and winter there ; but, having a comparatively favourable wind, they sail past Crete, and meet with a tempest, and are brought into extreme peril and distress, 12-20. Paul’s exhortation and prediction of the loss of the ship, 21-26 After having been tossed about in the Adriatic Sea, for many days, they are at last shipwrecked on the island of Melita; and the whole crew, consisting of two hundred and seventy-six persons, escape safe to land, on broken fragments of the ship, 27-44. A.M. cit. 4066. A ND when " it was determined An. Olymp. that we should sail into Italy, ir. CCX. 2. P 4 sae ESS. they delivered Paul and certain other prisoners unto one named Julius, a cen- turion of Augustus’ band. a Chap. xxv. 12, 25. NOTES ON CHAP. XXVII. Verse 1. And when it was determined, §c.] That is, when the governor had given orders to carry Paul to Rome, according to his appeal ; together with other prisoners who were bound for the same place. We should sail] By this it is evident that St. Luke was with Paul; and it is on this account that he was enabled to give such a circumstantial account of the voyage. Julius, a centurion of Augustus’ band.| Lipsius has found the name of this cohort on an ancient marble ; see Lips. in Tacit. Hist. lib. ii. The same cohort is mentioned by Swetonius, in his life of Nero, 20. Verse 2. A ship of Adramyttium] There were | by the mob, and was in 1 i i 1 A.M. cir. 4066 2 And entering into a ship of ree Adramyttium, we launched, ἀπ. Olymp. i cir. CCX. 2. meaning to sail by the coasts of —————_ Asia; one ὃ Aristarchus, a Macedonian of Thessalonica, being with us. > Chap. xix. 29. several places of this name; and in different MSS. the name is variously written. The port in question appears to have been a place in Mysia, in Asia Minor. And the abbé Vertot, in his history of the Knights of Malta, says it is now called Mehedia. Others think it was a city and seaport of Africa, whence the ship mentioned above had been fitted out; but it is more probable that the city and seaport here meant is that on the coast of the Augean Sea, opposite Mity- lene, and not far from Pergamos. See its situation on the map. Aristarchus, a Macedonian] We have seen this person with St. Paul at Ephesus, during the disturb- ances there, chap. xix. 29, where he had been seized great personal danger. He 889 Paul, in sailing for Italy, A.M, cir. 4066. 3 And the next day we touch- A. D. cir. 62. i 3 An. Olymp. ed at Sidon. And Julius ° cour- ir. CCX. 2 eel teously entreated Paul, and gave him liberty to go unto his friends to refresh himself. 4 And when we had launched from thence, we sailed under Cyprus, because the winds were contrary. 5 And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6 And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein. 7 And whenwe had sailed slowly many days, € Ch. xxiv. 23; xxviii. 16.——4 Or, Candy.— The fast was on the THE ACTS. touches at Myra, in Lycta and scarce were come over 4. ™. cir. 4060 : ᾿ Ν A. D. cir. 62. against Cnidus, the wind not suffering us, we sailed under 4 Crete, over against Salmone ; 8 And, hardly passing it, came unto a place which is calied the Fair Havens; nigh where- unto was the city of Lasea. 9 Now when much time was spent, and tvhen sailing was now dangerous, ° because the fast was now already past, Paul admonished them, 10 And said unto them, Sirs, I perceive that this voyage will be with ‘ hurt and much dam- age, not only of the lading and ship, but also of our lives. tenth day of the seventh month, Lev. xxiii. 27,29. Or, injury. afterwards attended Paul to Macedonia, and returned with him to Asia, chap. xx. 4. Now, accompanying him to Rome, he was there a fellow prisoner with him, Col. iv. 10, and is mentioned in St. Paul’s epistle to Philemon, ver. 24, who was probably their common friend.—Dodd. Luke and Aristarchus were certainly not prisoners at this time, and seem to have zone with St. Paul merely as his companions, through affection to him, and love for the cause of Christianity. How Aristarchus became his fellow prisoner, as is stated Col. iv. 10, we cannot tell, but it could not have been at this time. Verse 3. Touched at Sidon] For some account of this place, see the notes on Matt. xi. 21; and Acts xii. 20. Julius courteously entreated Paul| At the conclu- sion of the preceding chapter, it has been intimated that the kind treatment which Paul received, both from Julius and at Rome, was owing to the impression made on the minds of Agrippa and Festus, relative to his innocence. It appears that Julius permitted him to go ashore, and visit the Christians which were then at Sidon, without using any extraordinary precau- tions to prevent his escape. He was probably accom- panied with the soldier to whose arm he was chained ; and it is reasonable to conclude that this soldier would fare well on St. Paul’s account. Verse 4. We sailed under Cyprus] iv. 36. Verse 5. Pamphylia| See on chap. ii. 10. Myra, a city of Lycia.| The name of this city is written variously in the MSS., Myra, Murrha, Smyra, and Smyrna. Grotius conjectures that all these names are corrupted, and that it should be written Limyra, which is the name both of a river and city in Lycia. It is certain that, in common conversation, the first syllable, Zi, might be readily dropped, and then Myra, the word in the text, would remain. Strabo men- tions both Myra and Limyra, lib. xiv. p. 666. The former, he says, is twenty stadia from the sea, ert ueTewpov Aodov, upon a high hill: the latter, he says, is the name of a river; and twenty stadia up this 890 See on chap. river is the town Limyra itself. These places were not far distant, and one of them is certainly meant. Verse 6. A ship of Alexandria] It appears, from ver. 38, that this ship was laden with wheat, which she was carrying from Alexandria to Rome. We know that the Romans imported much corn from Egypt, together with different articles of Persian and Indian merchandise. Verse 7. Sailed slowly many days] Partly because the wind was contrary, and partly because the vessel was heavy laden. Over against Cnidus| This was a city or promon tory of Asia, opposite to Crete, at one corner of the peninsula of Caria. Some think that this was an island between Crete and a promontory of the same name. Over against Salmone] We have already seen that the island formerly called Crete is now called Candia ; and Salmone or Sammon, or Samonium, now called Cape Salamon, or Salamina, was a promontory on the eastern coast of that island. Verse 8. The Fair Havens} This port still re- mains, and is known by the same name; it was situ- ated towards the northern extremity of the island. Was the city of Lasea.) There is no city of this name now remaining: the Codex Alexandrinus reads Αλασσα, Alassa; probably Lysia, near the port of Gortyna, to the eastward. Verse 9. Sailing was now dangerous, because the fast was now already past} It is generally allowed that the fast mentioned here was that of the great day of atonement which was always celebrated on the tenth day of the seventh month, which would answer to the latter end of our September; see Ley. xvi. 29; xxiii. 27, &e. Asthis was about the time of the autumnal equinox, when the Mediterranean Sea was sufficiently tempestuous, we may suppose this feast alone to be intended. To sail after this feast was proverbially dangerous among the ancient Jews. See proofs in Schoetigen. Verse 10. I perceive that this voyage will be with hurt, §c.] Paul might either have had this intimation He and his company meet CHAP. A.M. cir. 4066. Dias . ΕΝ 11 Nevertheless the centurion An. Olymp. believed the master and the cir. CCX. 2. 5 ———— owner of the ship, more than those things which were spoken by Paul. 12 4 And because the haven was not com- modious to winter in, the more part advised to depart thence also, if by any means they might attain to Pheenice, and there to winter ; XXVII. with the tempestuous Euroclydon. which is a haven of Crete, and 4. cir. 4066 lieth toward the south-west and An. Olymp. cir. CCX. 2, north-west. eee 13 And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete. 14 But not long after there δ arose against it a tempestuous wind, called Euroclydon. ΚΟΥ, beat ; Psa. ἵν. 8. from the Spirit of God, or from his own knowledge of the state of this sea after the autumnal equinox, and therefore gave them this prudent warning. Verse 11. The centurion believed the master] Tw xuBepryty, the pilot; and owner of the ship, τῳ ναυκληρῳ, the captain and proprietor. This latter had the com- mand of the ship and the crew; the pilot had the guid- ance of the vessel along those dangerous coasts, under the direction of the captain; and the centurion had the power to cause them to proceed on their voyage, or to go into port, as he pleased ; as he had other state pri- soners on board; and probably the ship itself was freighted for government. Paul told them, if they proceeded, they would be in danger of shipwreck ; the pilot and captain said there was no danger; and the centurion, believing them, commanded the vessel to proceed on her voyage. It is likely that they were now in the port called the Fair Havens. Verse 12. Might attain to Phenice] It appears that the Fair Havens were at the eastern end of the island, and they wished to reach Phenice, which lay farther towards the west. Toward the south-west and north-west.] Κατα λιβα καὶ kata ywpov. The libs certainly means the south- west, called lids, from Libya, from which it blows to- wards the Aigean Sea. The chorus, or caurus, means a north-west wind. Virgil mentions this, Geor. iii. ver. 356. Semper hyems, semper spirantes frigora cauri. “Jt is always winter; and the cauri, the north- westers, ever blowing cold.” Dr. Shaw lays down this, and other winds, in a Greek compass, on his map; in which he represents the drift- ing of St. Paul’s vessel from Crete, till it was wrecked at the island of Melita. Travels, p. 331, 4to. edit. Verse 13. When the south wind blew softly) Though this wind was not very favourable, yet, because it blew softly, they supposed they might be able to make their passage. They sailed close by Crete.| Kept as near the coast as they could. See the track on the map. Verse 14. A tempestuous wind, called Eurocly- don.| Interpreters have been greatly perplexed with this word ; and the ancient copyists not less so, as the word is variously written in the MSS. and versions. Dr. Shaw supposes it to be one of thase tempestuous winds called /evanters, which blow in all directions, from N. E. round by the Εἰ. toS. E. The eurocly- don, from the circumstances which attended it, he says, 1 “seems to have varied very little from the true east point ; for, as the ship could not bear, αντοφθαᾶμειν, loof up, against it, ver. 15, but they were obliged to let her drive, we cannot conceive, as there are no re- markable currents in that part of the sea, and as the rudder could be of little use, that it could take any other course than as the winds directed it. Accord- ingly, in the description of the storm, we find that the vessel was first of all under ihe island Clauda, ver. 16, which is a little to the southward of the parallel of that part of the coast of Crete from whence it may be supposed to have been driven; then it was tossed along the bottom of the Gulf of Adria, ver. 27, and afterwards broken to pieces, ver. 41, at Melita, which is a little to the northward of the parallel above men- tioned; so that the direction and course of this parti- cular ewroclydon seems to have been first at east by north, and afterwards, pretty nearly east by south.” These winds, called now Jevanters, and formerly, it appears, ewroclydon, were no determinate winds, blow- ing always from one point of the compass : euroclydon was probably then, what devanter is now, the name of any tempestuous wind in that sea, blowing from the north-east round by east to the south-east; and there fore St. Luke says, there rose against it (i. e. the ves- sel) a tempestuous wind called euroclydon; which manner of speaking shows that he no more considered it to be confined to any one particular point of the com pass, than our sailors do their levanter. Dr. Shaw derives ευροκλυδων from evpov κλυδων, an eastern tem pest, which is the very meaning affixed to a levanter at the present day. The reading of the Codex Alexandrinus is evpaxv. λων, the north-east wind, which is the same with the euro-aquilo of the Vulgate. This reading is approved by several eminent critics; but Dr. Shaw, in the place referred to above, has proved it to be insupportable. Dr. Shaw mentions a custom which he has several times seen practised by the Mohammedans in these levanters :—After having tied to the mast, or ensign staff, some apposite passage from the Koran, they col- lect money, sacrifice a sheep, and throw them both into the sea. This custom, he observes, was practised some thousand years ago by the Greeks: thus Aris- tophanes :— Apv’, apva μελαιναν, παιδες, εξενεγκατε" Τυῴφως yap εκβαινειν παρασκευαζεται. Ran. Act. iii. 5. 2, ver. 871. A lamb! boys, sacrifice a black lamb immediately For a tempest is about to burst forth. 891 They are in danger of shipwreck, THE A. M. cir. 4066. A. D. cir. 62. An. Olymp. eir. CCX. 2. 15 And when the ship was caught, and could not bear up into the wind, ' we let her drive. 16 And running under a certain island which h Psa. exxvii. 1, 2— i Jonah i. 13. ACTS. and undergird their vessel M. cir. 4066. . D. cir. 62 An. Olymp. cir. CCX. 2. is called Clauda, we had much ee work to come by the boat : 17 Which *when they had taken up, they used helps, undergirding the k Jonah i. 15. Virgil refers to the same custom :— Sic fulus, meritos aris mactavit honores : Taurum Neptuno, taurum tibi, pulcher Apollo ; Nigram hyemi pecudem, zephyris felicibus albam. En. iil. ver. 118. Thus he spake, and then sacrificed on the altars the proper eucharistic victims :— A bull to Neptune, and a bull to thee, O beautiful Apollo ; A black sheep to the north wind, and a white sheep to the west. And again :— Tres Eryci vitutos, et tempestatibus agnam, Cedere deinde jubet. fin v. ver. 772. Then he commanded three calves to be sacrificed to Eryx, and a lamb to the tempests. In the days of the Prophet Jonah the mariners in this sea were accustomed to do the same. Then they offer- ed a sacrifice to the Lord, and vowed vows ; Jonah i. 16. See Shaw’s Travels, 4to. edit. p. 329-333. The heathens supposed that these tempests were cecasioned by evil spirits: and they sacrificed a black sheep in order to drive the demon away. See the an- cient Scholiast on Aristophanes, in the place cited above. Sir George Staunton (Embassy to China, vol. ii. p. 403) mentions a similar custom among the Chinese, and gives an instance of it when the yachts and barges of the embassy were crossing the Yellow River :— “The amazing velocity with which the Yellow River runs at the place where the yacht and barges of the embassy were to cross it rendered, according to the notions of the Chinese erews, a sacrifice neces- sary to the spirit of the river, in order to insure a safe passage over it. For this purpose, the master, sur- rounded by the crew of the yacht, assembled upon the forecastle ; and, holding as a victim in his hand a cock, wrung off his head, which committing to the stream, he consecrated the vessel with the blood spouting from the body, by sprinkling it upon the deck, the masts, the anchors, and the doors of the apartments; and stuck upon them a few of the feathers of the bird. Several bowls of meat were then brought forward, and ranged in a line across the deck. Before these were placed a cup of oil, one filled with tea, one with some ardent spirit, and a fourth with salt; the captain making, at the same time, three profound inclinations of his body, with hands uplifted, and muttering a few words, as if of solicitation to the deity. The loo, or brazen drum, was beaten in the meantime forcibly ; lighted matches were held towards heaven; papers, covered with tin or silver leaf, were burnt; and crackers fired off in great abundance by the erew. The captain afterwards made libations to the river, by emptying into it, from the vessel’s prow, the several cups of liquids; and con- | cluded with throwing in also that which held the salt. | 892 All the ceremonies being over, and the bowls of meat removed, the people feasted on it in the steerage, and launched afterwards, with confidence, the yacht into the current. Assoon as she had reached the opposite shore, the captain returned thanks to heaven, with three inclinations of the body. “ Besides the daily offering and adoration at the altar erected on the left or honourable side of the cabin in every Chinese vessel, the solemn sacrifices above de- scribed are made to obtain the benefit of a fair wind, or to avert any impending danger. The particular spot upon the forecastle, where the principal ceremonies are performed, is not willingly suffered to be occupied or defiled by any person on board.” Verse 15. And when the ship was caught] Svvap- πασϑεντος δὲ tov πλοιου. The ship was violently hur- ried away before this strong levanter; so that it was impossible for her, ἀντοφθαλμεῖν, to face the wind, to turn her prow to it, so as to shake it out, as I have heard sailors say, and have seen them successfully perform in violent tempests and squalls. We let her drive.| We were obliged to let her go right before this tempestuous wind, whithersoever it might drive her. , Verse 16. A certain island—called Clauda] Called also Gaudos ; situated at the south-western extremity of the island of Crete, and now called Gozo, according to Dr. Shaw. Much work to come by the boat] It was likely to have been washed overboard; or, if the boat was in tow, at the stern of the vessel, which is probable, they found it very difficult to save it from being staved, or broken to pieces. Verse 17. Undergirding the ship] This method has been used even in modern times. It is called frapping the ship. A stout cable is slipped under the vessel at the prow, which they can conduct to any part of the ship’s kee] ; and then fasten the two ends on the deck, to keep the planks from starting: as many rounds as they please may be thus taken about the vessel. An instance of this kind is mentioned in Lord Anson’s Voyage round the World. Speaking of a Spanish man-of-war in a storm: “They were obliged to throw overboard all their upper-deck guns, and take six turns of the cable round the ship, to prevent her opening.” — P. 24, 4to. edit. The same was done by a British line-of-battle ship in 1763, on her passage from India to the Cape of Good Hope. The quicksands| Ev¢ τὴν ovptw, Into the syrt. There were two famous syrts, or quicksands, on the African coast; one called the syrtis major, lying near the coast of Cyrene; and the other, the syrtis minor, not far from Tripoli. Both these, like our Goodwin Sands, were proverbial for their multitude of ship- wrecks. From the direction in which this vessel was driven, it is not at all likely that they were in danger 1 Paul encourages them, but CHAP. Ae Ship; and, ᾿ fearing lest they An. ok should fall into the quicksands, cir. CCX. 2. strake sail, and so were driven. 18 And we being exceedingly tossed with a tempest, the next day they lightened the ship ; 19 And the third day ! we cast out with our own hands the tackling of the ship. 20 And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away. 21 % But after long abstinence, Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have 1 Jonah i. 5.——™ Chap. xxiii. 11——" Dan. vi. 16; Rom. i. 9; of drifting on any of these syrts, as the vessel does not appear to have been driven near the African coast through the whole of her voyage. And as to what is said, ver. 27, of their being driven up and down in Adria, διαφερομενων ev τῷ Adpia, it must mean their being tossed about near to Sicily, the sea of which is called Adria, according to the old Scholiast upon Dionysius’s Periegesis, ver. 85: τὸ Σικελικὸν tovro τὸ πελαγος Adptav καλουσι tney call this Sicilian sea Adria. We are therefore to consider that the appre- hension, expressed in ver. 17, is to be taken generally : they were afraid of falling into some shoals, not know- mg in what part of the sea they then were; for they had seen neither sun nor stars for many days ; and they had no compass, and consequently could not tell in what direction they were now driving. It is wrong there- fore to mark the course of this voyage, as if the vessel | had been driven across the whole of the Mediterranean, down to the African coast, and near to the syrts, or shoal banks; to which there is scarcely any reason to believe she had once approximated during the whole of this dangerous voyage. Strake sail] Χαλασαντες τὸ σκεῦος. means is difficult to say. sail, that is entirely out of the question, in such cir- cumstances as they were ; whenit is evident they could carry no sail at all, and must have gone under bare poles. Some think that lowering the yards, and taking down the top-mast, is what is intended ; but in such a perilous situation this would have been of little service. Others think, letting go their main or sheet anchor, is what is meant; but this seems without foundation, as it would have been foolishness in the extreme to have hoped to ride out the storm in such a sea. Passing by a variety of meanings, I suppose cutting away, or by some means letting down the mast, is the action intended to be expressed here ; and this would be the most likely means of saving the vessel from foundering. Verse 18. Lightened the ship] Of what, we know not; but it was probably cumbrous wares, by which the deck was thronged, and which were prejudicial to the due trim of the vessel. Verse 19. The tackling of the ship.) 1 What this Την As to striking or slackening | XXVII. loosed from Crete, and to have ἃς δ cir. 4066. gained this harm and loss. Compra 22 And now I exhort you ae to be of good cheer: for there shall be no loss of any man’s life among you, but of the ship. 23 ™For there stood by me this night, the angel of God, whose I am, and ® whom I serve, 24 Saying, Fear not, Paul; thou must be brought before Cesar: and, lo, God hath given thee all them that sail with thee. 25 Wherefore, sirs, be of good cheer: ° for I believe God, that it shall be even as it was told me. predicts the loss of the ship. 2 Tim. i. 3. © Luke i. 45; Rom. iv. 20, 21; 2 Tim. i. 12. σκευὴν; All supernumerary anchors, gage, &c. Verse 20. Neither sun nor stars in many days appeared] And consequently they could make no observation ; and, having no magnetical needle, could not tell in what direction they were going. Verse 21. After long abstinence| ἸΤολλης de ασιτιας ὑπαρχουσης. Mr. Wakefield connects this with the preceding verse, and translates it thus: Especially as there was a great scarcity of provisions. But this by no means can agree with what is said, ver. 34-38. The vessel was a corn vessel; and they had not as yet thrown the wheat into the sea, see ver. 38. And we find they had food sufficient to eat, but were discou- raged, and so utterly hopeless of life that they had no appetite for food: besides, the storm was so great that it is not likely they could dress any thing. | Have gained this harm and loss.) It seems strange to talk of gaining a loss, but it is a correct rendering of the original, κερδησαι, which expresses the idea of | acquisition, whether of good or evil.. Those who wish /it, may see this use of the term well illustrated by Bp. Pearce, in his note on this verse. The harm was damage to the vessel; the loss was that of the mer- chandise, furniture, &c. Verse 22. There shall be no loss of—tife] This must be joyous news to those from whom all hope that they should be saved was taken away: ver. 20. Verse 23. The—God, whose I am, and whom I serve] This Divine communication was intended to give | credit to the apostle and to his doctrine ; and, in such oe ee circumstances, to speak so confidently, when every appearance was against him, argued the fullest persuasion of the truth of what he spoke ; and the ful- filment, so exactly coinciding with the prediction, must have shown these heathens that the God whom Paul served must be widely different from theirs. Verse 24. God hath given thee all them that sat. with thee.| Two hundred and seventy-six souls saved for the sake of one man! This was a strong proof of God’s approbation of Paul; and must at least have shown to Julius the centurion that his priscner was an injured and innocent man. 893 cables, bag- After long abstinence they take Δ. Μ. cir. 4066. A. D. cir. 62. An. Olymp. cir. CCX. 2. 26 Howbeit Ρ we must be cast upon a certain island. 27 But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; 28 And sounded, and found it twenty fa- thoms: and when they had gone a little far- ther, they sounded again, and found 7¢ fifteen fathoms. 29 Then fearing lest they should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. 30 And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, 31 Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. P Chap. xxvii. 1. 4] Kings i. 52; Matt. x. 30; Luke xii. 7; xxi. 18. r] Sam. ix. 13; Matt. xv. 36; Mark viii. 6; THE ACTS. meat, and are greatly encouraged 32 Then the soldiers cut off the 4. M, cir. 4066 ropes of the boat, andlet her fal’ off An. Olymp’ 33 Andwhile the day was coming Bega on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tar- ried and continued fasting, having taken nothing. 34 Wherefore I pray you to take some meat; for this is for your health: for 2 there shall not a hair fall from the head of any of you. 35 And when he had thus spoken, he took bread, and τ gave thanks to God in presence of them all: and when he had broken ἐΐ, he be- gan to eat. 36 Then were they all of good cheer, and they also took some meat. 37 And we were in all in the ship two hun- dred threescore and sixteen * souls. 38 And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. John vi. 11; 1 Tim. iv. 3, 4——* Chap. ii. 41; vii. 14; Rom xill. 1; 1 Pet. iii. 20. Verse 26. We must be cast upon a certain island.] The angel which gave him this information did not tell him the name of the island. It turned out to be Melita, on which, by the violence of the storm, they were wrecked some days after. Verse 27. Driven up and down in Adria] See the note on yer. 17. Deemed that they drew near to some couniry| They judged so, either by the smell of land, which those used to the sea can perceive at a considerable distance, or by the agitation of the sea, rippling of the tide, flight of sea-birds, &e. Verse 28. And sounded] Βολίσαντες, Heaving the lead. Twenly fathoms] Opyviac εἰκοσι, About forty yards m depth. The opywa is thus defined by the Etymo- logicon: Σημαίνει τὴν extacw τῶ» χείρων, συν τῷ πλατει τοῦ ςηθους" It signifies the extent of the arms, together with the breadth of the breast. This is exactly the quantum of our fathom. Verse 29. Cast four anchors out of the stern] By this time the storm must have been considerably abated : though the agitation of the sea could not have subsided much. The anchors were cast out of the stern to prevent the vessel from drifting ashore, as they found that, the farther they stood in, the shallower the water grew; therefore they dropped the anchor astern, as even one ship’s length might be of much consequence. Verse 30. The shipmen] The sailors—let down the boat. Having lowered the boat from the deck into the sea, they pretended that it was necessary to carry some anchors ahead, to keep her from being carried in a dangerous direction by the tide, but with the real design to make for shore, and so leave the prisoners and the passengers to their fate. This was timely noticed by the pious and prudent apostle ; who, while 894 simply depending on the promise of God, was watch- ing for the safety and comfort of all. Verse 31. Except these abide in the ship, ye cannot be saved.| God, who has promised to save your lives, promises this on the condition that ye make use of every means he has put in your power to help your- selves. While, therefore, ye are using these means, expect the co-operation of God. If these sailors, who only understand how to work the ship, leave it, ye cannot escape. Therefore prevent their present de- sign. On the economy of Divine Providence, see the notes on chap. XXiil. Verse 32. The solders cut off the ropes] These were probably the only persons who dared to have opposed the will of the sadors: this very circumstance is an additional proof of the accuracy of St. Luke. Verse 33. While the day was coming on] It was then apparently about day-break. This day is the fourteenth day that ye have—con- tinued fasting] Ye have not had one regular meal for these fourteen days past. Indeed we may take it for granted that, during the whole of the storm, very little was eaten by any man: for what appetite could men have for food, who every moment had death before their eyes ? Verse 34. A hair fall from the head] A proverbial expression for, ye shall neither lose your lives nor suffer any hurt in your bodies, if ye follow my advice. Verse 35. Gave thanks to God] Who had provided the food, and preserved their lives and health to par- take of it. Some think that he celebrated the holy eucharist here: but this is by no means likely: he would not celebrate such a mystery among ungodly sailors and soldiers, Jews and heathens; nor was there any necessity for such a measure. Verse 38. They lightened the ship] They hoped 1 Paul and the crew shipwrecked, CHAP. A.M. cir. 4066. F . Done 99 And when it was day, they An. Olymp. knew not the land: but they dis- cir. CCX. 2. ᾿ Ν ——_—""_ covered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship. 40 And when they had ttaken up the an- chors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the mainsail to the wind, and made toward shore. 41 And falling into a place where two seas met, “ they ran the ship aground ; and the fore- part stuck fast, and remained unmovable, but XXVII. but all escape safe to land. : ith A. M. cir. 4006 the hinder part was broken with 4, Ὗς cir. 406 the violence of the waves. An. Olymp. cir. CCX, 2. 42 And the soldiers’ counsel was to kill the prisoners, lest any of them should swim out and escape. 43 But the centurion, willing to save Paul, kept them from their purpose; and com- manded that they which could swim should cast themselves first into the sea, and get to land : 44 And the rest, some on boards, and some on broken pieces of the ship. And so it came to pass ἡ that they escaped all safe to land. ' Or, cut the anchors, they left them in the sea, &c. «2 Cor. xi. 25.——* Ver. 22. that, by casting out the lading, the ship would draw less water ; in consequence of which, they could get nearer the shore. Verse 39. They knew not the land] And therefore knew neither the nature of the coast, nor where the proper port lay. A—creck with a shore] Κολπον, Sinum,a bay, with a shore; a neck of land perhaps on either side, run- ning out into the sea, and this little bay or gulf be- tween them ; though some think it was a tongue of land. running out into the sea, having the sea on both sides, at the point of which these two seas met, ver. 41. There is such a place as this in the island of Malta, where, tradition says, Paul was shipwrecked; and which is called /a Cale de St. Paul. See Calmet. Verse 40. Taken up the anchors] Weighed all the anchors that they had cast out of the stern. Some think the meaning of the word is, they slipped their eables; and so left the anchors in the sea. This opinion is expressed in the margin. Loosed the rudder bands| Or, the bands of the rudders ; for large vessels in ancient times had éwo or more rudders, one at the side, and another at the stern, and sometimes one at the prow. The bands, ζευκτηρίας, were some kind of fastenings, by which the tudders were hoisted some way out of the water ; for, as they could be of no use in the storm, and, should there come fair weather, the vessel could not do with- out them, this was a prudent way of securing them from being broken to pieces by the agitation of the waves. These bands being loosed, the rudders would fall down into their proper places, and serve to steer the vessel into the creek which they now had in view. Hoised up the mainsail] Αρτέμονα is not the main- sail, (which would have been quite improper on such a> occasion,) but the 210, or triangular sail which is suspended from the foremast to the bowsprit ; with this they might hope both to steer and carry in the ship. Verse 41. Where two seas met] The tide running down from each side of the tongue of land, mentioned ver. 39, and meeting at the point. Ran the shi» aground] In striving to cross at this point of land, they had not taken a sufficiency of sea- room, and therefore ran aground. The forepart stuck fast] Got into the sands; and, perhaps the shore here was very /old or steep, so that the stem of the vessel might be immersed in the quick- sands, which would soon close round it, while the stern, violently agitated with the surge, would soon be broken to pieces. It is extremely difficult to find the true meaning of several of the nautical terms used in this chapter. I have given that which appeared to me to be the most likely ; but cannot absolutely say that I have everywhere hit the true meaning. Verse 42. The soldiers’? counsel was to kill the prisoners] What blood-thirsty, cowardly villains must these have been! Though, through the providence of God, those poor men had escaped a watery grave, and had borne all the anxiety and distresses of this disastrous voyage, as well as the others, now that there is a likelihood of all getting safe to land that could swim, lest these should swim to shore, and so escape, those men, whose trade was in human blood, desired to have them massacred!’ We have not many traits in the histories of the most barbarous nations that can be a proper counterpart to this quintessence of humano-diabolie cruelty. Verse 43. Willing to save Paul, §c.] Had one fallen, for the reasons those eruel and dastardly sol- diers gave, so must all the rest. The centurion saw that Paul was not only an innocent, but an extraordi- nary and divine man; and therefore, for his sake, he prevented the massacre; and, unloosing every man’s bonds, he commanded those that could to swim ashore and escape. It is likely that all the soldiers escaped in this way, for it was one part of the Roman military discipline to teach the soldiers to swim. Verse 44. And the rest] That could not swim: some on boards, planks, spars, &c., got safe to land ; manifestly by an especial providence of God; for how otherwise could the sick, the aged, the terrified, besides women and children, (of which, we may naturally sup- pose, there were some,) though on planks, get safe to shore ’—where still the waves were violent, ver. 41, and they without either skill or power to steer their unsafe flotillas to the land? It was (in this case, most | evidently) God whe brought them to the haven where they would be. 1. Paut had appealed to Cesar; and he must go to Rome to have his cause heard. God admitted of thi 895 taut and the rest of the crew appeal, and told his servant that he should testify of him at Rome ; and yet every thing seemed to conspire together to prevent this appeal, and the testimony which the apostle was to bear to the truth of the Christian religion. The Jews laid wait for his life ; and when he had escaped out of ¢heir hands, and from their territories, then the winds and the sea seemed to combine to effect his destruction. And God suffered all this malice of men, and war of elements, to fight against his servant, and yet overruled and counter- worked the whole, so as to promote his own glory, and bring honour to his apostle. Had it not been for this malice of the Jews, Festus, Felix, Agrippa, Berenice, and many Roman nobles and officers, had probably never heard the Gospel of Christ. And, had it not been for Paul’s tempestuous voyage, the 276 souls that sailed with him could not have had such displays of the power and wisdom of the Christians’ God as must have struck them with reverence, and probably was the cause of the conversion of many. Had the voyage been smooth and prosperous, there would have been no occasion for such striking interferences of God; and, had it not been for the shipwreck, probably the inha- bitants of Malta would not so soon have heard of the Christian religion. God serves his will by every oc- currence, and presses every thing into the service of his own cause. This is a remark which we have often occasion to make, and which is ever in place. THE ACTS. received kindly at Melita We may leave the government of the world, and the government of the Church, most confidently to God, hitherto he has done all things well; and his wisdom, power, goodness, and truth, are still the same. 2. In considering the dangers of a sea voyage, we may well say, with pious Quesnel, To what perils do persons expose themselves, either to raise a fortune, or to gain a livelihood! How few are there who would expose themselves to the same for the sake of God! They commit themselves to the mercy of the waves ; they trust their lives to a plank and toa pilot; and yet it is often with great difficulty that they can trust themselves to the providence of God, whose knowledge, power, and goodness, are infinite; and the visible effects of which they have so many times experienced. 3. What assurance soever we may have of the will of God, yet we must ποῖ forget human means. -The life of all the persons in this ship was given to St. Paul; yet he does not, on that account, expect a visi- ble miracle, but depends upon the blessing which God will give to the care and endeavours of men. 4. God fulfils his promises, and conceals his al- mighty power, under such means and endeavours as seem altogether human and natural. Had the crew of this vessel neglected any means in their own power, their death would have been the consequence of their inaction and infidelity. CHAPTER XXVIII. St. Paul, and the rest of the crew, getting safely ashore, find that the island on which they were shipwrecked is called Melita, 1. They are received with great hospitality by the inhabitants, 2. A viper comes out of the bundle of sticks, laid on the fire, and seizes on Paul’s hand, 3. The people, seeing this, suppose him to be a murderer, and thus pursued by Divine vengeance, 4. Having shook it off his hand, without receiving any damage, they change their minds, and suppose him to be a god, 5, 6. Publius, the governor of the island, receives them courteously, and Paul miraculously heals his father, who was ill of a fever, g§c., 7, 8. He heals several others also, who honour them much, and give them presents, 9, 10. After three months’ stay, they embark in a ship of Alexandria, land at Syracuse, stay there three days, sail thence, pass the straits of Rhegium, and land at Puteoli; find some Christians there, tarry seven days, and set forward for Rome, 11-14. They are met at Appii Forum by some Christians, and Paul is greatly encouraged, 15. They come to Rome, and Julius delivers his prisoners to the captain of the guard, who permits Paul to dwell by himself, only attended by the soldier that kept him, 16. Paul calls the chief Jews together, and states his case to them, 17-20. They desire to hear him concerning the faith of Christ, 21, 22; and, having appointed unto him a day, he expounds to them the kingdom of Christ, 23. Some believe, and some disbelieve ; and Paul informs them that, because of their unbelief and disobedience, the salvation of God is sent to the Gentiles, 24-29. Paul dwells two years in his own hired house, preaching the kingdom of God, 30, 31. A.M. cir. 4066. b A.M. cir. 4066, sa ET ND when they were escaped,; 2 And the barbarous people rae. An. Olymp. then they knew that *the | showed us no little kindness: for λα. Olymp. cir. CCX. 2. cir. CCX. 2. island was called Melita. they kindled a fire, and received a Chap. xxvii. 26. b Rom. i. 14; 1 Cor. xiv. 11; Col. iii. 11. NOTES ON CHAP. XXVIII. Verse 1. They knew that the island was called Me- lita.| There were two islands of this name: one in the Adriatic Gulf, or Gulf of Venice, on the coast of Ilyri- cum, and near to Epidaurus; the other in the Medi- terranean Sea, between Sicily and Africa, and now called Malia. It is about fifty miles from the coast 896 of Sicily ; twenty miles long, and twelve miles in its greatest breadth; and about sixty miles in circumfer- ence. It is one immense rock of white, soft freestone, with about one foot depth of earth on an average, and most of this has been brought from Sicily! It pro- duces cotton, excellent fruits, and fine honey; from which it appears the island originally had its name ; 1 CHAP. A.M cir. 4068. us every one, because of the A. D. cir. 62. uy An. Olymp. present rain, and because of the cold. cir. CCX. 2. 3 9 And when Paul had gathered a bundle © 2 Corinthians A vtper comes out of the fuel, for μελι, meli, and in the genitive case, peAcroc, meli- tos, signifies honey. Others suppose that it derived its name from the Phenicians, who established a colony in it, and made it a place of refuge, when they extended their traffic to the ocean, because it was fur- nished with excellent harbours: (on the E. and W. shores :) hence, in their tongue, it would be called το 2 Meliteh, escape or refuge, from 04> malat, to escape. The Pheacians were probably the first inhabitants of this island: they were expelled by the Phenicians; the Pheenicians by the Greeks; the Greeks by the Carthaginians ; the Carthaginians by the Romans, who possessed it in the time of the apostle; the Ro- mans by the Goths; the Goths by the Saracens; the Saracens by the Sicilians, under Roger, earl of Sicily, in 1190. Charles V., emperor of Germany, took pos- session of it by his conquest of Naples and Sicily ; and he gave it in 1525 to the knights of Rhodes, who are also called the knights of St. John of Jerusalem. In 1798, this island surrendered to the French, under Bonaparte, and in 1800, after a blockade of two years, the island being reduced by famine, surrendered to the British, under whose dominion it still remains (1814.) Every thing considered, there can be little doubt that this is the Melita at which St. Paul was wrecked, and not at that other island in the Adriatic, or Venitian Gulf, as high up northward as Illyrieum. The following reasons make this greatly evident: 1. Tradition has unvaryingly asserted this as the place of the apostle’s shipwreck. 2. The island in the Veni- tian Gulf, in favour of which Mr. Bryant so learnedly contends, is totally out of the track in which the euro- clydon must have driven the vessel. 3. It is said, in ver. 11 of this chapter, that another ship of Alexan- dria, bound, as we must suppose, for Italy, and very probably carrying wheat thither, as St. Paul’s vessel did, (chap. xxvii. 38,) had been driven out of its course of sailing, by stress of weather, up to the Illyricum Melita, and had been for that cause obliged to winter in the isle. Now this is a supposition which, as I think, is too much of a supposition to be made. 4. Tn St. Paul’s voyage to Italy from Melita, on board the Alexandrian ship that had wintered there, he and his companions landed at Syracuse, ver 12, 13, and from thence went to Rhegium. But if it had been the Illyrican Melita, the proper course of the ship would have been, first to Rhegium, before it reached Syracuse, and needed not to have gone to Syracuse at all; whereas, in a voyage from the present Malta to Italy, it was necessary to reach Syracuse, in Sicily, before the ship could arrive at Rhegium in Italy. See the tracted the two last arguments. That Malta was possessed by the Phenicians, be- | σφι ὁμογλωσσους" XXVIII. : : A. Μ. cir. 4066, of sticks, and laid them on the cD oe fire, there came a viper out of An. pe εἶ cir. 2. the heat, © and fastened on his —————— hand. and seizes upon Paul’s hand. chap. xi. 26. notwithstanding all the political vicissitudes through which the island has passed, bears sufficient evidence of its Punic origin. In the year 1761, neara place called Ben Ghisa, in this island, a sepulchral cave was discovered, in which was a square stone with an in- scription in Punic or Phenician characters, on which Sir Wm. Drummond has ‘written a learned essay, (London, Valpy, 1810, 4to.,) which he supposes marks the burial place, at least of the ashes, of the famous Carthaginian general, Hannibal. I shall give this in- scription in Samaritan characters, as being the present form of the ancient Punic, with Sir Wm. Drummond’s translation :— ZAVISK NSP Ὁ WS ASK “BA τὰ A249 FPA “OYA APS Sie ATT 3S 324-49 29 2V Chadar Beth 6lam kabar Chanibaal Nakeh becaleth haveh, rach- m daeh Am beshuth Chanib- dal ben Bar-melec. “The inner chamber of the sanctuary of the sepulchre of Hannibal, Illustrious in the consummation of calamity He was beloved ; The people lament, when arrayed In order of battle, Hannibal the son of Bar-Melec.” As this is a curious piece, and one of the largest remains of the Punic language now in existence, and as it helps to ascertain the ancient inhabitants of this island, 1 thought it not improper to insert it here. For the illustration of this and several other points of Punic antiquity, I must refer the curious reader to the essay itself. Verse 2. The barbarous people] We have already seen that this island was peopled by the Phenicians, or Carthaginians, as Bochart has proved, Phaleg. chap... xxvi. ; and their ancient language was no doubt in use among them at that time, though mingled with some Greek and Latin terms; and this language must have been unintelligible to the Romans and the Greeks. With these, as well as with other nations, it was cus- tomary to call those βαρβαροι, barbarians, whose lan- guage they did not understand. St. Paul himself speaks after this manner in 1 Cor. xiv. 11: If I know not the meaning of the voice, I shall be unto him that | speaketh a BARBARIAN, and he that speaketh shall be | @ BARBARIAN unto me. map; and see Bp. Pearce, from whom I have ex- | Thus Herodotus also, lib. ii. 158, says, Βαρβαρους παντας Atyurriot καλεουσι τοὺς μη The Egyptians call all those BARBA- ΒΙΑΝΒ who have not the same language with themselves. fore the Romans conquered it, Bochart has largely | And Ovid, when among the Getes, says, in Trist proved, and indeed rne language to the present day, | ver. 10 :— Vor. I. C*?aT"y) 897 THE A great mob is raised, and A.M. cir. 4066. 4 And when the barbarians saw An. Olymp. the venomous beast hang on his sir. COX. 2. : Se thand they said among them- selves, No doubt this man is a murderer, whom, though he hath escaped the sea, ¢ yet vengeance suffereth not to live. 4 Gen. ix. 6. ACTS. Ephesus filled with confusion. 5 And he shook off the beast 4-M. cir. 4066. A. D. cir. 62. into the fire, and “ felt no harm. An. Olymp. 6 Howbeit they looked when gene he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they e Mark xvi. 18; Lukex. 19. Barsarus hic ego sum, quia non INTELLIGOR wll. “ Here I am a barbarian, for no person understands me.” Various etymologies have been given of this word. I think that of Bp. Pearce the best. The Greeks who traded with the Phenicians, formed this word from their observing that the Phenicians were generally called by the name of their parent, with the word 73 bar, prefixed to that name; as we find in the New Testament men called Bar-Jesus, Bar-Tholomeus, Bar-Jonas, Bar-Timeus, &c. Hence the Greeks called them βαρ-βαροι, meaning the men who are called Bar Bar, or have no other names than what begin with Bar. And because the Greeks did not understand the language of the Pheenicians, they first, and the Romans in imitation of them, gave the name of Bar- barians to all such as talked in a language to which they were strangers.” No other etymology need be attempted ; this is its own proof; and the Bar-melec in the preceding epitaph is, at least, collateral evidence. The word barbarian is therefore no term of reproach in itself; and was not so used by ancient authors, however fashionable it may be to use it so now. Because of the present rain and—of the cold.] This must have been sometime in October ; and, when we consider the time of the year, the tempesiuousness of the weather, and their escaping to shore on planks, spars, §c., wet of course to the skin, they must have been very cold, and have needed all the kindness that these well disposed people showed them. In some parts of Christianized Kurope, the inhabitants would have attended on the beach, and knocked the survivors on the head, that they might convert the wreck to their own use! This barbarous people did not act in this way : they joined hands with God to make these suf- ferers live. Verse 3. There came a viper out of the heat] We may naturally suppose that there had been fuel laid before on the fire, and that the viper was in this fuel, and that it had been revived by the heat; and, when St. Paul laid his bundle on the fire, the viper was then in a state to lay hold on his hand. Verse 4. The venomous beast] To θηρίον, The ve- nomous animal; for θηρία isa general name among the Greek writers for serpents, vipers, scorpions, wasps, and such like creatures. Though the viper fastened on Paul’s hand, it does not appear that it really διέ him; but the Maltese supposed that it had, because they saw it fasten on his hand. Vengeance suffereth not to live.) These heathens had a general knowledge of retributive justice ; and they thought that the stinging of the serpent was a proof that Paul was a murderer. There is a passage 898 in Bamidbar Rabba, fol. 239, that casts some light on this place. ‘“ Although the Sanhedrin is ceased, yet are not the four deaths ceased. For he that deserves stoning either falls from his house, or a wild beast tears and devours him. He that deserves burning either falls into the fire, or a serpent bites him. He that de- serves cutting off with the sword is either betrayed into the power of a heathen kingdom, or the robbers break in upon him. He that deserves strangling is either suffo- cated in the water, or dies of a quinsy.” See Lightfoot. As these people were heathens, it is not likely that they had any correct notion of the justice of the ¢rue God ; and therefore it is most probable that they used the word δικη, not to express the quality or attribute of any being, but the goddess Diké, or vindictive Jus- tice, herself, who is represented as punishing the ini- quities of men. Hesiod makes a goddess of what the Maltese called Atkn, or Justice :— H δε te παρθενος est AIKH, Διος exyeyauia, Kudvy τ᾽ αἰδοιη τε θεοῖς, of Ολυμπον ἐχουσιν" Και ρ᾽ ὁποτ᾽ av τίς μιν βλαπτῃ σκολίως ονοταζων. Αὐτικα παρ Διὶ πατρι καθεζομενη Κρονίωνι Typver ανθρωπὼν αδικον νοον" Hesiod. Opera, ver. 954. Justice, unspotted maid, derived from Jove, Renown’d and reverenced by the gods above: When mortals violate her sacred laws, When judges hear the bribe and not the cause, Close by her parent god, behold her stand, And urge the punishment their sins demand. Coxe. Verse 5. Shook off the beast into the fire, and felt no harm.| ‘This is a presumptive evidence that the viper did not dite St. Paul: it fastened on his hand, but had no power to injure him. Verse 6. When he should have swollen] Πιμπρασθαι, When he should have been inflamed : by means of an acrid poison introduced into the blood, it is soon coagu- lated ; and, in consequence, the extremities of the ves- sels become obstructed, strong inflammation takes place, and all the parts become most painfully swollen. Lucan, ix. v. 791, gives a terrible account of this effect of the bite of a serpent :— uli rubor igneus ora Succendit, tendrtque cutem, pereunte figura Miscens cuncta tumor jam toto corpore major : Humanumque egressa modum super omnia membra Effflatur sanies late tollente veneno. Ipse latet penitus, congesto corpore mersus 3 Nec lorica tenet distenti corporis auctum. And straight a sudden flame began to spread, And paint his visage with a glowing red. Corr?) Paul miraculuously heals A.M. cir. 4066. changed their minds, and ‘ said An. Olymp. that he was a god. cir, CCX 7 Ἵ In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. 8 And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux : to whom Paul entered in, and £ prayed, and hJaid his hands on him, and healed him. €Ch. xiv. 11.——* James v. 14, 15.——» Mark vi.5; vii. 32; xvi. 18; Luke iv. 40; chap. xix. 11,12; 1 Cor. xii. 9, 28. Nought but an undistinguish’d mass is seen ; While the fair human form lies lost within, The puffy poison spreads and heaves around, Till all the man is in the monster drown’d. Rowe. See other examples, in the notes on Num. xxi. 6. Verse 6. Said that he was a god.) As Hercules was one of the gods of the Phenicians, and was wor- shipped in Malta under the epithet of Αλεξίκακος, the dispeller of evil, they probably thought that Paul was Hercules; and the more so, because Hercules was famous for having destroyed, in his youth, two ser- pents that attacked him in his cradle. Verse 7. The chief man of the island] The term πρωτος, CHIEF, used here by St. Luke, was the ancient title of the governor of this island, as is evident from an inscription found in Malta, which runs thus :— With swift expansion swells the bloated skin, A. K. vioc, κυρ. immevc. ῥωμ. πρωτος Μελιταιων" Lucius Caius, son of Quirinus, a Roman knight, cHIEF of the Melitese. See Bochart, Phaleg. and Chan. vol. i. chap. 498, &c., and Grotius. This title is another proof of the accuracy of St. Luke, who uses the very epithet by which the Roman governor of that island was distinguished. Verse 8. The father of Publius lay sick] Πύυρετοις καὶ δυσεντεριᾳ; Of a fever and dysentery ; perhaps a cholera morbus. Paul—prayed| That God would exert his power ; and laid his hands on him, as the means which God ordinarily used to convey the energy of the Holy Spi- rit, and healed him; God having conveyed the healing power by this means. In such a disorder as that mentioned here by St. Luke, where the bowels were in a state of inflammation, and a general fever aiding the dysentery in its work of death, nothing less than a miracle could have made an instantaneous cure in the patient. Such a cure was wrought, and even the heathens saw that it was the hand of God. Verse 9. Others—which had diseases] Luke was a physician; yet we do not find him engaging in these cures. As a medical man, he might have been of use to the father of Publius; but he is not even consulted onthe occasion. Paul enters in to him, prays for him, lays his hands on him, and he is healed. «The other diseased persons who are mentioned in this verse were doubtless healed in the same way. 1 CHAP. XXVIII. the govenor’s fathes ὃ A. M. cir. 4066, 9 So when this was done, ‘op ae others also, which had diseases An. Clem, ε a cir. CCX. 2. in the island, came, and were healed : 10 Who also honoured us with many ‘ ho- nours; and when we departed they laded us with such things as were necessary. ΕΘΗ τι we departed in *a ship ὁ - π. mp. Ρ Ρ cir. CC 5 exandria, which had wintered : iMatt. xv.6; 1 Vim. v. 17——*Chapter xxvii. 6; 1 Cor. vill. 4. Verse 10. Honoured us with many honours] The word τιμὴ, as Bishop Pearce has remarked, is often used to signify a pecuniary recompense, or present. The Greek word seems to be thus used in 1 Tim. v. 17. Let the elders which rule well be accounted worthy of double Honour, τίμης, Which St. Chrysostom, on the place, explains thus: τὴν των ἀναγκαίων yopy- yiav' a supplying them with all necessary things. Diodorus Siculus, and Xenophon, used the word in the same way. In the sense of a pecuniary recompense, or price, paid for any thing, the word τιμὴ is met with in 1 Cor. vi. 20; and vii. 23. And in the Septuagint, Num. xxii. 17, compared with ver. 18; Psa. viii. 5, and xlix. 12; Proy. iii. 9. Bp. Pearce. Such things as were necessary.] They had before given them many presents, and now they gave them a good sea stock; all that was necessary for their pas- sage. Verse 11. After three months] Supposing that they had reached Malta about the end of October, as we have already seen, then it appears that they left it about the end of January, or the beginning of February ; and, though in the depth of winter, not the worst time for sailing, even in those seas, the wind being then generally more steady; and, on the whole, the passage more safe. Whose sign was Castor and Pollux.] These were two fabulous semi-deities, reported to be the sons of Ju- piter and Leda, who were afterwards translated to the heavens, and made the constellation called Gemini, or the Twins. . This constellation was deemed propitious to mariners ; and, as it was customary to have the images of their gods both on the head and stern of their ships, we may suppose that this Alexandrian ship had these on either her prow or stern, and that these gave name to the ship. We, who profess to bea Christian people, follow the same heathen custom : we have our ships called the Castor, the Jupiter, the Minerva, the Leda, (the mother of Castor and Pollux,} with a multitude of other demon gods and goddesses ; so that, were ancient Romans or Grecians to visit our navy, they would be led to suppose that, after the lapse of more than 2000 years, their old religion had con- tinued unaltered ! Virgil speaks of a vessel called the Tiger. Auneid, x. ver. 166 :— Massicus erata princeps secat equora TicRi 899 Paul and his company sail from A.M. cir. 4067. A. D. cir. 63. An. Olymp. cir. CCX. 3 in the isle, whose sign was Cas- tor and Pollux. 12 And landing at Syracuse, we tarried there three days. 13 And from thence we fetched a compass, and came to Rhegium: and after one day the THE ACTS. Syracuse, and land at Puteote. south wind blew, and we came ng te ΩΤ. the next day to Puteoli : An. Olymp. 14. Where we found bre- i: CO*:3_ thren, !and were desired to tarry with them seven days: and so we went toward Rome. 1 Chap. x. 23 5 xvi. 15. “ Massicus, chief, cuts the waves in the brazen- beaked Ticrr.” Of another called the Chimera. 223 :— Ingentemque Gyas ingenti mole CHIMHRAM. fn. v. ver. 118, « Gyas the vast Chimera’s bulk commands.” And of another called the Centaur. Amn. v. ver. 122, 155, 157 :— CENTAURO invehitur magna. “ Sergestus, in the great Centaur, took the leading place.” Besides these names, they had their tutelary gods ἀν the ship, from whom they expected succour; and sometimes they had their images on the stern; and when they got safely to the end of their voyage, they were accustomed to crown these images with garlands : thus Virgil, Geor. i. ver. 304 :— Puppisus et lett naute imposuere CORONAS. “ The joyous sailors place garlands on their sterns.” Several ancient fables appear to have arisen out of the names of ships. Jupiter is fabled to have carried off Europa, across the sea, in the shape of a bull ; and to have carried away Ganymede, in the shape of an eagle. That is, these persons were carried away, one in a ship called Taurus, or Bull; and the other in one denominated Aguila, the Eagle. Why not Taurus, as well as Tigris? and why not Aguila, as well as Chimera 2—which names did belong to ships, as we find from the above quotations. Verse 12. Landing at Syracuse] In order to go to Rome from Malta, their readiest course was to keep pretty close to the eastern coast of Sicily, in order to pass through the straits of Rhegium and get into the Tyrrhenian Sea. Syracuse is one of the most famous cities of an- tiquity : it is the capital of the island of Sicily, and was built about 730 years before the Christian era. ΤΆ lies 72 miles S. by E. of Messina, and about 112 of Palermo. Long. 15°. 30’. W., lat. 37°. 17’. N. Tn its ancient state, it was about 22 English miles in circumference ; and was highly celebrated for the martial spirit of its inhabitants. This was the birth- place of the illustrious Archimedes; who, when the city was besieged by the Romans, under Marcellus, about 212 years before Christ, defended the place with his powerful engines against all the valour and power of the assailants. He beat their galleys to pieces by huge stones projected from his machines ; and by hooks, chains, and levers, from the walls, | weighed the ships out of the water, and, whirling them round, dashed them in pieces against each other, or sunk them to the bottom: several, also, he is said | 900 to have destroyed by his burning glasses. When the city was taken by treachery, Archimedes was found intensely engaged in the demonstration of a problem. A Roman soldier coming up, and presenting his dagger to his throat, he cried, ‘ Stop, soldier, or thou wilt spoil my diagram!” The brute was unmoved, and murdered him on the spot. ν᾿ This city was almost totally destroyed by an earth- quake in 1693: its present population amounts to but about 18,000. Christianity, in some form or other, has existed here ever since St. Paul spent the three days in it, mentioned in the text. Verse 13. We fetched a compass] ‘OGev περιελθοντες, Whence we coasted about. This will appear evident, when the coast of Sicily is viewed on any correct map, of a tolerably large scale. Rhegium] Chap. iv. 31; Eph. vi. 19.——* Chap. xvi. 18; 2 Tim. ii. 8, 9. be proved from the law of Moses, any person may be satisfied, by consulting the notes written on those books. As to the prophets, their predictions are so clear, and their prophecies so obviously fulfilled in the person, preaching, miracles, passion, and death of Jesus Christ, that it is utterly impossible, with any show of reason, to apply them to any other. Verse 24. Some believed, §c.] His message was there treated as his Gospel is to the present day : some believe, and are converted ; others continue in obstinate aabelief, and perish. Could the Jews then have cre- dited the spiritual nature of the Messiah’s kingdom, they would have found little difficulty to receive Jesus Christ as the Messtau. Multitudes of those now called Christians can more easily credit Jesus as the Messiah than believe the spirit- ual nature of his kingdom. The cross is the great stum- bling block : millions expect Jesus and his kingdom who cannot be persuaded that the cross is the way tothe crown. Verse 25. Agreed not among themselves} It seems that a controversy arose between the Jews themselves, in consequence of some delieving, and others disbeliev- ing; and the two parties contested fogether ; and, in respect to the unbelieving party, the apostle quoted the following passage from Isa. vi. 9. Verse 26. Hearing ye shall hear, §c.] See the notes on Matt. xiii. 14, and John xii. 39, 40. Verse 28. The salvation of God is sent unto the Gentiles] St. Paul had spoken to this effect twice before, chap. xiii. 46, and chap. xviii. 6, where see the notes; but here he uses a firmer tone, being out of the Jewish territories, and under the protection of the emperor. By the salvation of God, all the blessings of the kingdom of Christ are intended. This salva- tion God could have sent unto the Gentiles, independ- ently of the Jewish disobedience ; but He waited till they had rejected it, and then reprobate? them, and elected the Gentiles. Thus the elect became reprobate, and the reprobate elect. They will hear it.) That is, they will obey it; tor axovery signifies, not only to hear, but also do obey. | 1 Verse 29. And had great reasoning among them- selves.| The believers contending with the unbelievers ; and thus we may suppose that the cause of truth gained ground. For contentions about the truth and authen- ticity of the religion of Christ infallibly end in the tri- umph and extension of that religion. Verse 30. Paul dwelt two whole years in lus own hired house] As a state prisoner, he might have had an apartment in the common prison; but peculiar favour was showed him, and he was permitted to dwell alone, with the soldier that guarded him, ver. 16. Finding now an opportunity of preaching the Gospel, he hired a house for the purpose, and paid for it, St. Chrysostom observes, by the fruits of his own labour. Here he received all that came unto him, and preach- ed the Gospel with glorious success ; so that his bonds became the means of spreading the truth, and he became celebrated even in the palace of Nero, Phil. i. 12, 13; and’ we find that there were several saints, even in Cesar’s household, Phil. iv. 22, which were, no doubt, the fruits of the apostle’s ministry. It is said that during his two years’ residence here he became acquainted with Seneca, the philosopher, between whom and the apostle an epistolary correspondence took place. In an ancient MS. of Seneca’s epistles in my own pos- session, these letters are extant, and are in number four- teen and have a prologue tothem written by St. Jerome. That they are very ancient cannot be doubted; but learned men have long ago agreed that they are neither worthy of Paul nor of Seneca. While he was in captivity, the Church at Philippi, to which he was exceedingly dear, sent him some pe- cuniary assistance by the hands of their minister, Epa- phroditus, who, it appears, risked his life in the service of the apostle, and was taken with a dangerous malady. When he got well, he returned to Philippi, and, it is supposed, carried with him that epistle which is still extant; and from it we learn that Timothy was then at Rome with Paul, and that he had the prospect of being shortly delivered from his captivity. See Phil. i. 12,13. ii. 255 iv. 15, 16, 18, &c. 903 General observations on the Verse 31. Preaching the kingdom of God] Showing the spiritual nature of the true Church, under the reign of the Messiah. For an explanation of this phrase, see the note on Matt. ili. 2. Those things which concern the Lord] The Re- deemer of the world was to be represented as the Lorp ; as Jesus; and as the Curist. As the Lord, ὁ Κυριος, the sole potentate, upholding all things by the word of his power; governing the world and the Church; having all things under his control, and all his enemies under his feet; in short, the maker and upholder of all things, and the judge of all men. As Jesus—the Saviour ; he who saves, delivers, and preserves; and especially he who saves his people from their sins. For the ex- planation of the word Jesus, see the note on John i. 17. As Christ—the same as Messiah; both signifying the Anointep : he who was appointed by the Lord to this great and glorious work; who had the Spirit without measure, and who anoints, communicates the gifts and graces of that Spirit to all true believers. St. Paul taught the things which concerned or belonged to the Lord Jesus Christ. He proved him to be the Messiah foretold by the prophets, and expected by the Jews; he spoke of what he does as the Lord, what he does as Jesus, and what he does as Christ. These contain the sum and substance of all that is called the Gospel of Christ. Yet, the things which concern the Lord Jesus Christ, necessarily include the whole ac- count of his incarnation, preaching in Judea, miracles, persecutions, passion, death, burial, resurrection, ascen- ston, intercession, and his sending down the gifts and graces of the Holy Spirit. These were the subjects on which the apostle preached for two whole years, during his imprisonment at Rome. With all confidence] Παρῥησιας, Liberty of speech; perfect freedom to say all he pleased, and when he pleased. He had the fullest toleration from the Ro- man government to preach as he pleased, and what he pleased; and the unbelieving Jews had no power to prevent him. It is supposed that it was during this residence at Rome that he converted Onesimus, and sent him back to his master Philemon, with the epistle which is still extant. And it is from ver. 23 and 24, of that epistle, that we learn that Paul had then with him Epaphras, Marcus, Aristarchus, Demas, and Luke. Here St. Luke’s account of Paul’s travels and suffer- ings ends ; and itis probable that this history was written soon after the end ofthe éwo years mentioned in ver. 30. That the apostle visited many places after this, suf- fered much in the great cause of Christianity, and preached the Gospel of Jesus with amazing success, is generally believed. How he came to be liberated we are not told ; but it is likely that, having been kept in this sort of confinement for about two years, and none appearing against him, he was released by the imperial order, Concerning the time, place, and manner of his death, we have little certainty. It is commonly believed that, when a generai persecution was raised against the Christians by Nero, about A. D. 64, under pre- tence that they had set Rome on fire, both St. Paul and St. Peter then sealed the truth with their blood; THE ACTS. book of the Acts of the Apostles. former being beheaded, either in A. D. 64 or 65, and buried in the Via Ostiensis. Eusrsius, Hist. Eccles. lib. ii. cap. 25, intimates that the tombs of these two apostles, with their inscriptions, were extant in his time ; and quotes as his authority a holy man of the name of Caius, who wrote against the sect of the Cataphrygians, who has asserted this, as from his per- sonal knowledge. See Eusebius, by Reading, vol. i. p. 83; and see Dr. Lardner, in his life of this apostle, who examines this account with his usual perspicuity and candour. Other writers have been more particu- Jar concerning his death: they say that it was not by the command of Nero that he was martyred, but by that of the prefects of the city, Nero being then ab- sent; that he was beheaded at Ague Salvia, about three miles from Rome, on Feb. 22; that he could not be crucified, as Peter was, because he was a free- man of the city of Rome. But there is great uncer- tainty on these subjects, so that we cannot positively rely on any account that even the ancients have trans- mitted to us concerning the death of this apostle ; and much less on the accounts given by the moderns ; and least of all on those which are to be found in the Mar- tyrologists. Whether Paul ever returned after this to Rome has not yet been satisfactorily proved. It is probable that he did, and suffered death there, as stated above ; but still we have no certainty. Tuere are several subscriptions to this book in dif- ferent manuscripts: these are the principal.—The Acts of the Apostles—The Acts of the holy Apostles —The end of the Acts of the holy Apostles, written by Luke the Evangelist, and fellow traveller of the ulustrious Apostle Paul—By the holy Apostle and Evangelist Luke, ὅτ. ὅτε. The versions are not less various in their sud- scriptions. The end of the Acts, that is, the History of the holy Apostles. —Syriac. Under the auspices and help of God, the book of the Acts of the pure Apostles is finished ; whom we hum- bly supplicate to obtain us mercy by all their prayers. Amen. And may praise be ascribed to God, the Lord of the universe !—AraBic. This (book) of the Acts of the Apostles, which has been by many translated into the Roman tongue, 1s translated from the Roman and Greek tongue into the Ablthiopic.—ASTHI0PIC. On the nature and importance of the Acts of the Apostles, see what is said in the preface to this book. To which may be added the following observations, taken from the conclusion of Dr. Dodd’s Commentary. “The plainness and simplicity of the narration are strong circumstances in its favour; the writer appears to have been very honest and impartial, and to have set down, very fairly, the objections which were made to Christianity, both by Jews and heathens, and the reflections which enemies cast upon it, and upon the first preachers of it. He has likewise, with a just and honest freedom, mentioned the wealinesses, faults, and prejudices, both of the apostles and their converts. There is a great and remarkable harmony between the occasional hints dispersed up and down in St. Paul’s the latter being crueified with his head downward ; the | epistles, and the facts recorded in this history; inso 904 1 Concluding observations much as that it is generally acknowledged that the history of the Acts is the best clew to guide us in the studying of the epistles written by that apostle. The other parts of the New Testament do likewise agree with this history, and give great confirmation to it; for the doctrines and principles are every where uniformly the same; the conclusions of the gospels contain a brief account of those things which are more particu- larly related in the beginning of the Acts. And there are frequent intimations, in other parts of the gospels, that such an effusion of the Spirit was expected ; and that with a view to the very design which the apostles and primitive Christians are said to have carried on, by virtue of that extraordinary effusion which Christ poured out upon his disciples after his ascension ; and, finally, the epistles of the other apostles, as well as those of St. Paul, plainly suppose such things to have happened as are related in the Acts of the Apostles ; so that the history of the Acts is one of the most im- portant parts of the sacred history, for neither the gos- pels nor epistles could have been so clearly understood without it; but by the help of it the whole scheme of the Christian revelation is set before us in an easy and manifest view. “ Even the incidental things mentioned by St. Luke are so exactly agreeable to all the accounts which re- main of the best ancient historians, among the Jews and heathens, that no person who had forged such a history, in later ages, could have had that external confirmation, but would have betrayed himself by al- luding to some customs or opinions since sprung up ; or by misrepresenting some circumstance, or using some phrase or expression not then in use. The plea of forgery, therefore, in later ages, cannot be allowed; and for a man to have published a history of such things so early as St. Luke wrote ; (that is, while some of the apostles and many other persons were alive who were concerned in the transactions which he has recorded ;) if his account had not been punctually true, could have been only to have exposed himself to an easy confutation and certain infamy. “ As, therefore, the Acts of the Apostles are in them- selves consistent and uniform, the incidental things agreeable to the best ancient historians which have come down to us, and the main facts supported and confirmed by the other books of the New Testament, and by the unanimous testimony of so many of the ancient fathers, we may, I think, very fairly, and with great justness, conclude that, if any history of former times deserves credit, the Acts of the Apostles ought to be received and credited ; and, if the history of the Acts of the Apostles be true, Christianity cannot be false: for a doctrine so good in itself, and attended with so many miraculous and Divine testimonies, has all the possible marks of a true revelation.” On St. Paut’s character and conduct, see the obser- vations at the end of chap. ix., where the subject is particularly considered. The book of the Acts is not only a history of the Church, the most ancient and most impartial, as it is the most authentic extant ; but it is also a history of God’s grace and providence. The manner in which he has exerted himself in favour of Christianity, and of the persons who were originally employed to dis- CHAP. XXVIII. on the evangelical history. seminate its doctrines, shows us the highest marks of the Divine approbation. Had not that cause been of God, could he have so signally interposed in its be- half? Would he have wrought such a series of mira- cles for its propagation and support ? And would all its genuine professors have submitted to sustain the loss of all things, had not his own Spirit, by its consola- tions in their hearts, given them to feel that his favour was better than life 1 That the hardships suffered by the primitive apos- tles and Christians were great, the facts themselves related in this book sufficiently declare: that their consolation and happiness were abundant, the cheerful manner in which they met and sustained those hard- ships demonstrates. He who cordially embraced Chris- tianity found himself no loser by it; if he lost earthly good in consequence, it was infinitely overbalanced by the spiritual good which he received. Paul himself, who suffered most, had this compensated by super- abounding happiness. Wherever the Gospel comes, it finds nothing but darkness, sin, and misery ; wher- ever it is received, it communicates light, holiness, and felicity. Reader, magnify thy God and Saviour, who hath ealled thee to such a state of salvation. Should thou neglect it, how grievous must thy punish- ment be! Not only receive its doctrines, as a system of wisdom and goodness, but receive them as motives of conduct, and as a rule of life; and show thy con- scientious belief of them, by holding the truth in right- eousness, and thus adorn these doctrines of God thy Saviour in all things.—Amen. I have often with pleasure, and with great advantage to my subject, quoted Dr. Lardner, whose elaborate works in defence of Divine revelation are really be- yond all praise. The conclusion of his Credibility of the Gospel History is peculiarly appropriate ; and the introduction of it here can need no apology. I hope, with him, I may also say :-— “ T have now performed what I undertook, and have shown that the account given by the sacred writers of persons and things is confirmed by other ancient au- thors of the best note. There is nothing in the books of the New Testament unsuitable to the age in which they are supposed to have been written. There appears in these writers a knowledge of the affairs of those times, not to be found in authors of later ages. We are hereby assured that the books of the New Testament are genuine, and that they were written by persons who lived at or near the time of those events of which they have given the history. “ Any one may he sensible how hard it is for the most learned, acute, and cautious man, to write a book in the character of some person of an earlier age ; and not betray his own time by some mistake about the affairs of the age in which he pretends to place him- self; or by allusions to customs or principles since sprung up; or by some phrase or expression not then in use. It is no easy thing to escape all these dan- gers inthe smallest performance, though it be a treatise of theory or speculation: these hazards are greatly increased when the work is of any length; and espe- cially if it be historical, and be concerned with cha- racters and customs. It is yet more difficult to carry on such a design in a work consisting of several piecea 905 THE Concluding observations written, to all appearance, by several persons. Many indeed are desirous to deceive, but all hate to be de- ceived; and therefore, though attempts have been made to impose upon the world in this way, they have never, or very rarely, succeeded ; but have been de- tected and exposed by the skill and vigilance of those who have been concerned for the truth. “The volume of the New Testament consists of several pieces: these are ascribed to eight several persons ; and there are the strongest appearances that they were not all written by any one hand, but by as many persons as they are ascribed to. ‘There are lesser differences in the relations of some facts, and such seeming contradictions as would never have hap- pened if these books had been all the work of one per- son, or of several who wrote in concert. There are as many peculiarities of temper and style as there are names of writers; divers of which show no depth of genius nor compass of knowledge. Here are repre- sentations of titles, posts, behaviour of persons of higher and lower rank, in many parts of the world; persons are introduced, and their characters are set in a full light ; here is a history of things done in several cities and countries ; and there are allusions to a vast variety of customs and tenets, of persons of several nations, sects, and religions. The whole is written without affectation, with the greatest simplicity and plainness, and is confirmed by other ancient writers of unques- tionable authority. If it be difficult for a person of learning and experience to compose a small treatise concerning matters of speculation, with the characters of a more early age than that in which he writes, it is next to impossible that such a work of considerable length, consisting of several pieces, with a great vari- ety of historical facts, representations of characters, principles, and customs of several nations, and distant countries, of persons of ranks and degrees, of many interests and parties, should be performed by eight several persons, the most of them unlearned, without any appearance of concert. “6 1 might perhaps call this argument a demonstra- tion, if that term had not been often misapplied by men of warm imagination, and been bestowed upon reason- ings that have but a small degree of probability. But though it should not be a strict demonstration that these writings are genuine, or though it be not abso- lutely impossible, in the nature of the thing, that the books of the New Testament should have been com- posed in a later age than that to which they are as- signed, and of which they have innumerable characters, yet, I think, it is in the highest degree improbable, and altogether incredible. “Tf the books of the New Testament were written by persons who lived before the destruction of Jeru- salem, that is, if they were written at the time in which they are said to have been written, the things related in them are true. If they had not been mat- ter of fact, they would not have been credited by any persons near that time, and in those parts of the world in which they are said to have been done, but would have been treated as the most notorious lies and false- hoods. Suppose three or four books should now ap- pear amongst us, in the language most generally un- derstood, giving an account of many remarkable and 906 ACTS. on the evangelical hastery extraordinary events, which had happened in some kingdom of Hurope, and in the most noted cities of the countries next adjoining to it; some of them said to have happened between sixty and seventy years ago, others between twenty and thirty, others nearer our own time ; would they not be looked upon as the most manifest and ridiculous forgeries and impostures that ever were contrived? Would great numbers of per- sons in those very places, change their religious prin ciples and practices upon the credit of things reported to be publicly done, which no man ever heard of be- fore? Or, rather, is it possible that such a design as this would be conceived by any sober and serious per- sons, or even the most wild and extravagant? If the history of the New Testament be credible, the Chris- tian religion is true. If the :hings that were related to have been done by Jesu:, and by his followers, by virtue of powers derived from him, do not prove a per- son to come from God, and that his doctrine is true and divine, nothing can. And as Jesus does here, in the circumstances of his birth, life, sufferings, and after exaltation, and in the success of his doctrine, answer the description of the great person promised and fore- told in the Old Testament, he is at the same time showed to be the Messiah. « From the agreement of the writers of the New Testament with other ancient writers, we are not only assured that these books are genuine, but also that they are come down to us pure and uncorrupted, without any considerable interpolations or alterations. If such had been made in them, there would have ap- peared some smaller differences at least between them and other ancient writings. “There has been in all ages a wicked propensity in mankind to advance their own notions and fancies by deceits and forgeries: they have been practised by heathens, Jews, and Christians, in support of imaginary historical facts, religious schemes and practices, and political interests. With these views some whole books have been forged, and passages inserted into others of undoubted authority. Many of the Christian writers of the second and third centuries, and of the following ages, appear to have had false notions concerning the state of Judea between the nativity of Jesus and the destruction of Jerusalem ; and concerning many other things occasionally mentioned in the New Testament. The consent of the best ancient writers with those of the New Testament is a proof that these books are still untouched, and that they have not been new mo- delled and altered by Christians of later times, in con- formity to their own peculiar sentiments. “This may be reckoned an argument that the gene- rality of Christians had a very high veneration for these books; or else that the several sects among them have had an eye upon each other, that no alter- ations might be made in those writings to which they have all appealed. It is also an argument that the Di vine providence has all along watched over and guarded these books, (a very fit object of especial care,) which contain the best of principles, were apparently written with the best views, and have in them inimitable cha- racters of truth and simplicity..—See Dr. Lardner’s Works, vol. i. p. 419. Let him answer these arguments who can.—A. C 1 ADVERTISMENT TO THE FOLLOWING CHRONOLOGICAL TABLES TO THE BOOKS OF THE NEW TESTAMENT WITH Some additional observations on Luke wii. 1 HE Chronology of the New Testament being, in some sort, completed in the book of the Acts, | have judged it necessary to lay before the reader a series of tables, which might enable him to judge more readily of the facts laid down in the evangelical and apostolical histories ; and of such transactions of the dif- ferent heathen governments as took place during the period through which these tables extend, and which had less or more influence on the infant cause of Christianity. Taste J.—Contains all the important epochs which have been used by the different civilized nations of the earth ; extending from the sixth year before the nativity of our Lord, according to the vulgar era. to A. D. 100; in which, Ist, the reigns of the Roman emperors are included, together with—2, the governors of the Jews under the Romans ; 3, the kings of the Parthians ; 4, the governors of Syria; and 5, the Jewish high priests ; and, to make this complete, I have added—1, the Epact ; 2, Easter term ; 3, Jewish Passover ; 4, Dominical Letters ; 5, years of the Solar Cycle; 6, ditto of the Jewish Cycle; 7, Golden Number ; and 8, the years of the Dionysian period. Taste I].—Contains the Fasti Consulares, or years and names of the Roman consuls, which are indispen sably necessary to ascertain the dates of several transactions in the Roman, Jewish, and Christian history. Taste I[J.—Contains a chronological arrangement of important events, during the period of the above 106 years; in which every occurrence of moment, whether among the Jews, Christians, or Romans, is faithfully noted ; the whole calculated to throw light on the connected history of those times and nations. For a particular description of the eras above mentioned, the reader is requested to refer to page vi. of the preface to St. Matthew’s Gospel. As these tables are so plain in themselves as to require very little illustration, and the epochs are so fully explained in the preface already referred to, I need say nothing farther of them in this place ; but, as some doubts have been entertained concerning the correctness of a chronological statement in the Gospel of Luke, chap. iii. ver. 1, I think it necessary to enter into a more particular consideration of that subject than is contained in my notes on that place. CuronoLocers are generally agreed that our Lord was born four years before the commencement of what is termed the vutcar era of his nativity; that is, in the 749th year from the building of Rome, according to Varro. Herod the Great died about the 751st year of Rome, two years before the present vulgar era, accord ing to the most accurate chronologers : therefore, our common computation must be four years too late. ΤΙ is universally agreed that Augustus reigned till A. D. 14, according to the common reckoning ; therefore, the 30th year of Christ's age must correspond to the 12th year after the death of Augustus ; or, which is the same, to the 12th year of the sole reign of Tiberius Cesar; and, as according to the general custom of the Jews a person was not deemed qualified to enter on the public work of the ministry before he was 30 years of age, (though some did it at 25,) it may be safely stated that the 15th year of the reign of Tiberius coincided with the 30th year of the Baptist’s age ; and therefore it must have coincided also with the 30th year of our Lord’s age : as the latter was born only six months after the former. But here a question of great importance, and apparent difficulty, arises : if, as the greatest chronologers agree, Christ’s 30th year was the same with the 12th year after the death of Augustus, how then can A. D. 26, which appears in these notes in the margin of Luke, chap. iii. 1, be called both the 12th and 15th year of the reign of Tiberius? There are several ways of solving this difficulty ; but I need refer only to the follow- ing, which is sufficiently obvious: on August 28, A. D. 11, Augustus associated Tiberius with himself in the full government of the empire ; or, as Vellius Paterculus expresses it, ut equum οἱ jus in omnibus provinciis exercitibusque esset, quam erat ipst: “that he might have equal power with himself in all the provinces and inall the armies of the empire.” Now, this accounts exactly for the three years of difference which appear to exist between the statement of St. Luke, and the computation of modern chronologists: the former reckon- ing from the time in which Tiberius was associated in the empire with Augustus; the latter, from the death of Angustus, when Tiberius became sole emperor. For, as Tiberius was associated with Augustus on August 1 907 ADDITIONAL OBSERVATIONS ON LUKE, chap. iii., ver. 1. 28 A.D. 11, and Augustus died August 19, A. D. 14, it appears that the time in which the two emperors reigned conjointly was exactly two years and three hundred and fifty-six days, or three years all but nine days. That St. Luke reckoned the years of Tiberius from the above period, as many others certainly did, and not from the death of Augustus, is exceedingly probable; because, taken thus, all his dates agree and a person who has been so careful as St. Luke evidently was to fix the dates of the most important transactions he relates, by several chronological data, (as I have had occasion more than once to remark in the notes on his Gospel and the Acts,) could not be guilty of such an oversight as this would be, had he dated from the death of Augustus, every candid reader must allow. Besides, he uses a term which may be fairly thus explained, Luke ili. 1: Ev erec de πεντεκαιδεκατῳ τῆς ἡγεμονιας TiBepiov ; In the fifteenth year of the GOVERNMENT of Tiberius ; a term which is applied, not only by the sacred writers, but also by the best Greek authors, to signify government in general, whether administered by king, emperor, deputy, toparch, pretor, or any other; and that the word should be understood of government in this general way, and not of that which is restricted to a basileus, imperator, or monarch, who reigns alone, not dividing the empire with any, and consequently being accountable to none, is rendered extremely probable by this use of the term in the very next word in this sen- tence: Pontius Pilate being GOVERNOR, ἡγεμονευοντος, (executing the office of governor,) of Judea; who cer- tainly was not monarch of Judea, but a deputy of the Roman emperor. As Pilate, therefore, governed by the authority of Augustus, so Tiberius reigned in conjoint power with Augustus himself; and therefore the term ἡγεμονία, government, and ἡγεμονευω, to exercise or execute the office of a governor, is with equal propriety attributed both to Tiberius, in his conjoint authority with Augustus, and to Pontius Pilate or any other governor, acting under the imperial authority. It would be easy to multiply examples here to show that the word may be as well understood of a conjoint or deputy governor, as of an emperor or monarch. ‘To all this might be added the consideration that Tiberius must be reputed and called emperor, by all the Roman people, as well during the time he was associated with Augustus as after he became sole monarch. And would it not be natural for them in speaking on the subject to say, Tiberius is now in the first, second, or third year of his reign, even while Augustus was yet living? Nor could they speak any other language with propriety. Itis true that, after the death of Augustus, the Roman historians generally attribute the whole forty-four years of the reign of Augustus (the latter three of which he had reigned conjointly with Tiberius) to Augustus himself, and Gate the reign of Tiberius from the death of his predecessor; and this they do merely for distinction’s sake: but we may safely state that no man who lived in the time of the conjoint reign of these emperors, as Luke did, would write in any other way concerning the reign of the surviving emperor than Luke has done. The chronology of very few facts in the whole compass of ancient history can be ascertained with greater accuracy than that of Herod’s death. Josephus, in his Jewish Antiquities, lib. xiv. cap. 14, s. 5, has fixed the time when Herod was named king by the Romans with so great precision as to inform us who were the Roman consuls that were in office at the period of this monarch’s accession to the throne. His words are: Ὁ μεν οὕτως την βασιλείαν παραλαμβάνει, τυχὼν αὐτῆς επί THE ἑκατοςῆς Kat ογδοηκοςῆς καὶ TETAapTHS Ολυμπίιαδος, ὑπατευοντὸς Tatov Δομετιου Καλουίνου το δευτερον, καὶ Ταίου Aciviov ἸΤωλίωνος. ‘* And thus he (Herod) received the kingdom, having obtained it in the one hundred and eighty-fourth Olympiad, when Caius Domitus Calvinus was consul the second time, and Caius Asinius Pollio the first time.” Now it is certain that these consuls were in office A. U. C. 714, according to the computation of Varro, which was that used by the Romans in the celebration of their secular games ; and, consequently this year must have been the same with the thirty- ninth before the commencement of the vulgar era of Christ’s nativity, according to the chronological table of Archbishop Usher, unquestionably one of the most accurate chronologers of modern times. ‘Therefore, as Josephus, Antiq. lib. xvii. cap. 8. s. 1, and Bell. lib. i. cap. 33, sec. 8, as well as other historians, has assigned the length of the reign of Herod the Great to be thirty-seven years, it is certain that the death of this king must have happened about the 751st year of Rome, that is to say, about two years after Christ’s birth, and in the twenty-eighth year of the reign of Augustus Cesar, if we reckon the years of his reign from the battle of Actium, at which time the government of the Triumviri was abolished, and that of emperors properly commenced. It is also certain, from most indisputable evidence collected from the whole body of the Roman and Greek historians, that Augustus Cesar died forty-four years after the battle of Actium, and consequently, the twelfth year of Tiberius’s sole reign must have been twenty-eight years after the death of Herod ; for 16 (the years that Augustus reigned after Herod’s death) -+-12 = 28. It therefore follows, from the tables of Roman consuls, which have been carefully preserved in the Chronicon of Eusebius, that there was an interval of sixty-five years between the commencement of Herod’s reign and that of Christ’s public ministry ; conse- quently there is every evidence necessary to prove that St. Luke did reckon the years of Tiberius’s reign from the time that this monarch was associated with Augustus in the empire. By all this it appears that the time of which Luke speaks was properly the fifteenth year of the reign of Tiberius, though only the twelfth after the death of Augustus. And that as Herod did not die, as chronologers generally agree, till the 751st year of Rome, which was the second year of our Lord, therefore, the whole account of the murder of the innocents, as given by St. Matthew, chap. ii., is perfectly consistent. This being the real state of the case, it seems exceedingly strange that learned men should have made objections to the verity of St. Luke’s history on this account ; and that some, to the disgrace of criticism, should have had the weakness or bigotry to pronounce, on such untenable ground, the evangelical history of the genealogy of our Lord to be spurious! But wisdom is justified of her children. 908 i and Chronological Facts TABLE I. Table of remarkable Eras, —_—_—_—_———— - il lal 6 2|8 ΞΞ Β “Ὁ 2 3.5} Zin 3s ils |3 | 2/3 PET | | | | 5503, 5497 5487 | 4705/3999 5504/5498] 5488/4706 | 4000 5505} 5499 | 5489 | 4707 400] 5506] 5500) 5490 | 4708 | 4002 7 | 5501/5491 | 4709/4003 5508] 5502/5492 | 4710/4004 5509/5503) 5493 |4711|4005 5510. 5504 5494 |4712| 4006 5511] 5505] 5495/4713 4007 5512/5506) 5496) 4714/4008 5513] 5507|5497|4715 4009 5514|5508) 5498 | 4716/4010 5515/5509) 5499| 4717/4011 5516}5510| 5500/4718 |4012 5517|5511/5501 | 4719/4013 5518] 5512) 5502) 4720/4014 5519} 5513/5503) 4721/4015 5520]5514|5504)| 4720 4016 5521/5515|5505| 4723 4017 5522|5516| 5506} 4724 |4018 5523|5517|5507| 4725 4019 5524 5518͵5508 4726 4020 5525,5519͵55009 4727402] 5526] 5520) 5510 | 4728 4022 5527|5521)5511| 4729/4023 5528] 5522/5512) 4730/4024 5529 5523/5513) 473] 4025 8530]559245514 4732 4026 5531 5525.5515,4733 4097 553255265516 4734. 4028 5533) 5527|5517 4735. 4029 3534. 5528|5518. 4736| 4030 55355529.55194737 403] 5536) 5530/5520) 4738.4032 5537 | 5531/5521 4739.4033 5538, 5532/5522) 4740 |4034 5539} 5533) 5523) 474] 4035 5540, 5534! 5524 | 4742/4036 5541 5535 5525 4743 4037 5542) 5536/5526 | 4744/4038 5543) 5537 5527 4745/4039 5544) 5538/5528) 4746/4040 5515. 5539 |5529| 4747/4041 5546/ 5540/5530! 474814042 CXCIII. 3 4 CXCVIL. Ὁ 4 CXCVIIL 4 CXCIX. Q Q Q eBwng Q a wQnwnG Erna of the Olympiads. 2 3 Ὁ 3 2 3 2 moO ¢ mWNORww 4 CXCIV. al = = = = = Year from the building of Rome. | Year of the era of the Seleachiz. | Year of the Cesarean era of Antioch 758}< 759 τοῦ 319,55 7601 320156 762)321|57 763}322/58 764| 323/59 765|324|60 766|325|61 767|326)|62 768/327|63 769| 328) 64 770)\329)/65 771 |330) 66 772/331 | 67 773|332|68 774|333|69 775|334|70 776/335|71 777|336|72 778) 337|73 779} 338 |74 780)339)|75 781| 340/76 782|341 |77 783|342|78 784|343|79 785/344 |80 786} 345/81 787|346|82 788}347|83 789/348 | 84 790/349 |85 7914350|86 Year of the Julian era. Year of the Spanish era. 40} 33 4134 4235 4336 4437 4538 46/39 47/40 4841] 40,49 50/43 51} 44 52/45 53/46 54] 47 55/48 56/49 57|50 58/51 5952 60/53 61/54 62/55 63/56 64/57 6558 66/59 7 | 60 68} 61 69}62 70/63 71/64 72165 73/66 74/67 75|68 76/69 77|70 771 79/72 80/73 8174 82)75 83|76 Year before, or from, the birth of Christ. | ᾿ f, the Vulgar era hrist’s nativity. Year before, or οἱ οἵ ROMAN EMPERORS. A.D. 31 32 33 34 35 36) 25 371 38! 2 Augustus Cesar. The years of this|37 emperor’s reign are counted from the battle of Actium, fought 31 years be- fore the commence- ment of the Christian era. Tiberius and 1 Augustus, con- 2 jointly. 3 Tiberius _ reigns alone after the death of Augustus. This emperor reigned 224 years after the death of his predecessor; and three years con- jointly with him; making, inthe whole, 25: years ; which appears to be the computation follow- ed by St. Luke, ch. iii. 1, who dates from the time in which Tiberius was asso- ciated in the empire with Augustus. Caligula Cesar. GOVERNORS of THE JEWS. KINGS of the PARTHIANS. 35 Herod the|32 Phraates 36 Great. |331V. This 34 monarch 1 Archelaus. |35 commenc- 2 This king|36edhisreign 3 wasbanish-|37 37 years 4 ed A.D. 6,|38 before the 5 after which|/39 Christian 6 Judea be-|40 era. 7 camea Ro-/41 8 man prov. [42 1 Coponius, 148 HIGH PRIESTS of THE JEWS. GOVERNORS of SYRIA Matthias. 1 Joazar. Varus. CBIaurwow Saturninus I. Quirinius or} Bleazar, Jesus 2 governor or|44 Cyrenius. |Joazar, 1 year. 3 procurator|45 2 Ananus. 4 ofthe Jews|46 3 or Annas. 1 Marius [47 4 2 Ambivius.|48 1Silanus. | 5 3 49 2 6 1 Annius 1 Phraataces| 3 7 2 Rufus. 1 Orodes IL.) 4 8 1 Valerius 1 VononusI.| 5 9 2 Gratus. | 2 6 10 3 3 1 Piso. ll 4 1 Artabanus} 2 12 5 2111. He| 1 Saturninus| 13 6 3was de-| 2 II. 14 7 4 throned by| 3 15 8 5 Tiridates, | 1 Pomponius| 16 9 6A. Ὁ. 36,| 2 Flaccus. Ismael. 10 7 who reign-| 3 1 Eleazar. ll 8 ed in fis 4 2 Simon. 1 Pontius Pi-| 9 stead. Ar-| 5 3 Caiaphas 2 late. 10 tabanus 6 4 was high 3 11 νγὰβ re-| 7 δ priest 9 4 12 stored in| 8 6 years. 5 13 the same| 9 7 6 14 year, and/|10 8 τ 15 Tiridates [11 9 8 16 banished. : Jonathan. 9 17 1 Lucius 1 Theophilus. 10 18 2 Vitellius.| 2 1 19 3 3 12 20 4 4 1 Marcellus, |21 1 Turpilianus! 5 3 S| il] Ξ 5 a 2/6 é " 528] 15 520 510 530] 17 531} 18 532|*19 17]. ὦ 2] 52 8] 8 4] 4 5] *5 6) 6 mdz 8] *8 9] 9 10] 10 11/*11 2] 12 13] *13 14] 14 15] 15 16|*16 17) 17 18] 18 19|*19 20] 1 21; 2 22) 3 23] 4 24) *5 25] 6 26) 7 27| *8 28] 9 29) 10 30/*11 31} 12 32)*13 33) 14 34] 15 351516 36] 17 37] 18 38}*19 39} 1 Years. | Year of the Jewish Cycle of nineteen Year of the Solar Cycle. * * - πο ζὉ - ΘΦ) Οὐ Ὁ WH Mar.24| Mar.25| 12 Apr. 12) Apr. 13} 23 1 5.4 Mar.21| Mar.28|15 Apr. 9 Apr. 10/26 : 4 § i a i Sil i ἶ C ἸΑργυ. 1 4 BA | Mar.21 15 G |Apr. 9 26 F ar.29 7 E |Apr.17 18 DC 5 29 B |Mar.25 ll A |Apr. 13 22 G 2 3 FE |Mar.22 14 D |Apr.10 25 Cc ar.30 6 B Apr. 18 17 AG 7 28 I’ |Mar.27 9 FE {Apr.15 20 D 4 1 CB | Mar.24 12 A |Apr.12 23 G 1 4 F |Mar.21 15 ED |Apr. 9 26 Cc ar.29 7 B | Apr.17 18 A 5 29 GF |Mar.25 1] E |Apr.13 22 D 2 3 C |Mar.22 14 BA |Apr. 10 25 G ar.30 6 F |Apr.18 17 E 7 28 DC |Mar.27 9 B | Apr. 15| Apr. 17 90 A 4 91 G FE dD σ Β AG |Mar.29 1) 7 F |Apr.17 21/18 E 5 6/29 909 and Chronological Facts, TABLE I. 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Table of remarkable Eras, ΠΡΟ ΘΙ [ςς τὸ AL TT|2o48 AL Ss ἀθ 62|Z1 ς 810. 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Year of the era of the Seleucide. Year from the bi ud £ δ 60/08] "ΧΙΧΟΟ v £ δ v £ & Ῥ Ε z TAXOO Ῥ Era of the Olympiads. POP O1Sh!Z6Es|z09S £01F| GOSF| L6S9/ 109 GOTP| 808F | 06S |009S ΤΟΥΤῚ ΔΟΒΡ 68S) 66S¢ ΟΟΤΡ ΘΟΒΡ 88S 8600 660% | SO8F| L8SS |L6S¢ 860P ῬΟΒΡ 9800 9090 LGOF| E08F|S8SS|S6S¢ 960F| GORE) ΒΟ | PGSS S6OF| TO8F)/ ESS | E6S¢ PGOF| OO8F|Z8SS|Z6SS £60) | 66LF/ 1889) 16S GG6OF| 86LF | 08ES Οῦ9 0 160 | L6LF|6LES| 6899 0604 | 96LP 829° | B89 680} S6LF/LLGS| LESS 880} F6LF/9LES|98SS 3 3 |3 s |g [Ξ |p gileis /§ &igeialjé ξ8} 5 |#| ΒΡ] 3. | a> |Ξ}Ὁ 2 15 3 slate ᾿ς ἀρ τὰν [ἢ β δ ἤν Jo 1vaf ay} yey) "ΘΊΟΌΘΡ “910 .40 reUM] Ystaer oy} JO 781}1 UT 0518 pur ‘sread τιθογθτητι Jo 910 ΛῸ πθτ091.) 10 “IaquINNT Uapfoy 911 SuruyejuoD uumMjoo oy) τ systtojse 911, 4 'Ν Ῥϑοποῖπιποῦ sperduA[O aanoodsaa ayy yorya ur sivas [Β19)ῈΠ100 are Aoy) Yoryar {τι syoode 1 Ur S[eieuMU uRWOY 901, Ἔ ‘N ee c2|ztady|or‘ady) aa 609s To9s 009S 668S 8090 2066 96S¢ 9609 bess, £66¢ GOSS S6€|9E8) €°AXOO |L80b/€6L|SL9¢9/S8S9) 1000 Year of the Constantinopolitan era of the wok 911 Table of Remarkable Eras TABLE I. and Roman Consuls “1K [μι Ξ — ic} oO εἰ ms | ἃ s 8 Ξ Ξ Ξ 2 μι =z = ah|so|]5o ° era a aS So} om] ym] > ore 26 (ee, | so) Se pee 65 51}. he ge | 32) 25/22 |oe|es| 88 ROMAN CONSULS. 8. : = aa ἘΞ | PS | we] ZS (E81 °8] Be ΞῚ ea eae See eS || eS ΒΕ. 8 )88| £/ 28) Ὡ| 3° aq GQ R i? 3999 | 3755 | 742 | 746 | 747 | 748 | B. C. 6] P. Lelius Balbus, and C. Antistius Vetus 4000 | 3756 | 743 | 747 | 748 | 749 5 | Imp. C. Julius Cesar Octay. Augustus XII., and L. Corn. Sulla 4001 | 3757 | 744 | 748 | 749 | 750 4 C. Calvisius Sabinus, and L. Passienus Rufus 4002 | 3758 | 745 | 749 | 750 | 751 3 | L. Cornelius Lentulus, and M. Valerius Messalinus 4003 | 3759 | 746 | 750 | 751 | 752 2] Imp.C. Julius Cesar Octav. Augustus XIII, and C. Canin. Gallus 4004 | 3760 | 747 | 751 | 752 | 753 1} Cossus Comelius Lentulus, and L. Calpurnius Piso 4005 | 3761 | 748 | 752 | 753 | 754 | A. D. 1 Caius Julius Czsar, and M. 4milius Paulus 4006 | 3762 | 749 | 753 | 754 | 755 2] P. Vinicius, and P. Alfenius Varus 4007 | 3763 | 750 | 754 | 755 | 756 3 | L. #lius Lamia and M. Servilius 4008 | 3764 | 751 | 755 | 756 | 757 4 Sex. #lius Catus, and C. Sentius Saturninus 4009 | 3765 | 752 | 756 | 757 | 758 5 | L. Valerius Messala Volusus, and Cn. Cornelius Cinna Magnus 4010 | 3766 | 753 | 757 | 758 | 759 6 | M. Amilius Lepidus, and L. Aruntius 4011 | 3767 | 754 | 758 | 759 | 760 Ἶ A. Licinius Nerva Silianus, and Q. Cecilius Metellus Criticus Silanus 4012 | 3768 | 755 | 759 | 760 | 761 8 | M. Furius Camillus, and Sex. Nonius Quintilianus 4013 | 3769 | 756 | 760 | 761 | 762 9 | Q. Sulpicius Camerinus, and Οὐ. Pompeius Sabinus 4014 | 3770 | 757 | 761 | 762 | 763 10 P. Cornelius Dolabella, and C. Junius Silanus 4015 | 3771 | 758 | 762 | 763 | 764 11 M. Aimilius Lepidus, and T. Statilius Taurus 4016 | 3772 | 759 | 763 | 764 | 765 12 | Germanicus Cesar, and C. Fonteius Capito 4017 | 3773 | 760 | 764 | 765 | 766 13 | C. Silius, and L. Munacius Plancus 4018 | 3774 | 761 | 765 | 766 | 767 14 | Sex. Pompeius, and Sex. Apuleius 4019 | 3775 | 762 | 766 | 767 | 768 15 | Drusus Cesar, and C. Norbanus Flaccus 4020 | 3776 | 763 | 767 | 768 | 769 16 T. Statilius Sisenna Taurus, and L. Seribonius Libo 4021 | 3777 | 764 | 768 | 769 | 770 17 | C. Cecilius Rufus, and L. Pomponius Flaccus Grecinus 4022 | 3778 | 765 | 769 | 770 | 771 18 | Tiberius Aug. ΠΠ., and Germanicus Cesar II. 4023 | 3779 | 766 | 770 | 771 | 772 19 M. Junius Silanus, and L. Norbanus Balbus 4024 | 3780 | 767 | 771 | 772 | 773 20 | M. Valerius Messala, and M. Aurelius Cotta II. 4025 | 3781 | 768 | 772 | 773 | 774 21 | Tiberius Aug. IV., and Drusus Cesar II. 4026 | 3782 | 769 | 773 | 774 | 775 22 Ὁ. Sulpitius Galba, and Q. Haterius Agrippa 4027 | 3783 | 770 | 774 | 775 | 776 23 | C. Asinius Pollio, and L. Antistius Vetus 4028 | 3784 | 771 | 775 | 776 | 777 24} Serv. Cornelius Cethegus, and L. Viselius Varro 4029 | 3785 | 772 | 776 | 777 | 778 25 | M. Asinius Agrippa, and Cossus Cornelius Lentulus 4030 | 3786 | 773 | 777 | 778 | 779 26} C. Calvisius Sabinus, and Cn. Corn. Lentulus Getulicus 4031 | 3787 | 774 | 778 | 779 | 780 27 | M. Licinius Crassus Fragi, and L. Calpurnius Piso 4032 | 3788 | 775 | 779 | 780 | 781 28 | Ap. Junius Silanus, and Silius Nerva 4033 | 3789 | 776 | 780 | 781 | 782 29 L. Rubellius Geminus, and C. Fusius or Rufius Geminus ‘ 4034 | 3790 | 777 | 781 | 782 | 783 30 | L. Cassius Longinus, and M. Vinicius 4035 | 3791 | 778 | 782 | 783 | 784 31} Tiberius Aug. V., and #lius Sejanus 4036 | 3792 | 779 | 783 | 784 | 785 32 Cn. Domitius Ahenobardus, and M. Furius Camillus Scribonianus 4037 | 3793 | 780 | 784 | 785 | 786 33 L. Sulpicius Galba, and L. Com. Sylla Felix 4038 | 3794 | 781 | 785 | 786 | 787 34 Paulus Fabius Persicus, and L. Vitellius 4039 | 3795 | 782 | 786 | 787 | 788 35 C. Cestius Gallus, and M. Servilius Nonianus or Monianus 4040 | 3796 | 783 | 787 | 788 | 789 36 | Sex. Papinius Allenius, and Q. Plautius 4041 | 3797 | 784 | 788 | 789 | 790 37 | Cn. Acerronius Proculus, and Caius Petronius Pontius Nigrinus 4042 | 3798 | 785 | 789 | 790 | 791 38 M. Aquilius Julianus, and P. Nonius Asprenas 4043 | 3799 | 786 | 790 | 791 | 792 39 | Caius Aug. IL, and L. Apronius Cesianus 4044 | 3800 | 787 | 791 | 792 | 793 40 | Caius Aug. III., and L. Gellius Poplicola 4045 | 3801 | 788 | 792 | 793 | 794 41 | Caius Aug. IV., and Cn. Sentius Saturninus 4046 | 3802 | 789 | 793 | 794 | 795 42 | Tib. Claudius Aug. II., and Caius Cecina Largus 4047 | 3803 | 790 | 794 | 795 | 796 43 | Tib. Claudius Aug. ΠΠ., and L. Vitellius IT. 4048 | 3804 | 791 | 795 | 796 | 797 44 | L. Quinctius Crispinus II., and Marcus Statilius Taurus 4049 | 3805 | 792 | 796 | 797 | 798 45 M. Vinicius II., and Taurus Statilius Corvinus 4050 | 3806 | 793 | 797 | 798 | 799 46 | P. Valerius Asiaticus II., and M. Junius Silanus 4051 | 3807 | 794 | 798 | 799 | 800 47 | τὶν. Claud. Aug. IV., and L. Vitellins III. 4052 | 3808 | 795 | 799 | 800 | 801 48 Aulus Vitellius, and Q. Vipsanius Publicola 4053 | 3809 | 796 | 800 | 80] | 802 49 A. Pompeius Longinus Gallus, and Q. Veranius 4054 | 3810 | 797 | 801 | 802 | 803 50 C. Antistius Vetus, and M. Suillius Nervilianus 4055 | 8811 | 798 | 802 | 803 | 804 51 Tib. Claudius Aug. V., and Serv. Corn. Orfitus 4056 | 3812 | 799 | 803 | 804 | 805 52 | Publ. Corn. Sylla Faustus, and Lucius Salvius Otho Titianus 4057 | 3813 | 800 | 804 | 805 | 806 53 | Decimus Junius Silanus, and Quintus Haterius Antoninus 4058 | 3814 | 801 | 805 | 806 | 807 54 | ΜΝ. Acinius Marcellus, and Manius Acilius Aviola 4059 | 3815 | 802 | 806 | 807 | 808 55 Nero Aug., and L. Antistius Vetus 4060 | 3816 | 803 | 807 | 808 | 809 56 | Q. Volusius Saturninus, and P. Cornelius Scipio 4061 | 3817 | 804 | 808 | 809 | 810 57 | Nero Aug. IL, and L. Calpurnius Piso 4062 | 3818 | 805 | 809 | 810 | 811 58 | Nero Aug. III., and Valerius Messala 4063 | 3319 | 806 | 810 | 811 | 812 59 | L. Vipstanus Apronianus, and L. Fonteius Capito 4064 | 3320 | 807 | 811 | 812 | 813 60 | Nero Aug. IV.,and Cossus Cornelius Lentulus 4065 | 3321 | 808 | 812 | 813 | 814 61 | C. Cesonius Petus, and C. Petronius Turpilianus 4066 | 3822 | 809 | 813 | 814 | 815 62 P. Marius Celsus, and L. Acinius Gallus 4067 | 3523 | 810 | 814 | 815 | 816 63 | C. Memmius Regulus, and L. Verginius Rufus 4068 | 3824 | 811 | 815 | 816 | 817 64 | ΓΟ Lecanius Bassus, and M. Licinius Crassus 4069 | 3825 | 812 | 816 | 817 | 818 65 | A. Licinius Nerva Silanus, and M. Vestinius Atticus 4070 | 3826 | 813 | 817 | 818 | 819 66 | 6. Lucius Telesinus, and C. Suetonius Paulinus 4071 | 3827 | 814 | 818 | 819 | 820 67 C. Fonteius Capito IL, and C. Julius Rufus 4072 | 3828 | 815 | 819 | 820 | 821 68 | ©. Silius Italicus, and M. Galerius Trachalus 4073 | 3829 | 816 | 820 | 821 | 822 69 | Serv. Sulpicius Galba Aug. IL, and T. Vinius Rufinus 4074 | 3830 | 817 | 821 | 822 | 823 70 Titus Fl. Vespasianus Aug. II., and Titus Caesar 4075 | 3831 | 818 | 822 | 823 | 824 71 | Flav. Vespasianus Aug. III., and M. Cocceius Nerva 912 1 Table of Remarkable Eras 943 Jo Bie αὐμοῦβῃ, ῬΠΟΔΑ ou} Jo 1wad yworugqey “ΤΟΊΟΙΩ STIGUA ΟἽ 801 ~plooor oWloY jorwa x “snunuoly 0} Ulp10998 OWMOY jo 2eO x Oyj Jo πο χ urpio908 ΘΟΙΟῊ 10 rea x 3s -2= ξξ oo _—™ : ke Qo Ἐξ 36 ΞΕ ΕΣ og “B19 ἀπ 510 TESA TABLE Il. and Roman Consuls ROMAN CONSULS. Vespasianus Aug. IV., and Titus Cesar IL. Domitianus Cesar IL., and M. Valerius Messalinus Vespasianus Aug. V., and Titus Cesar LIT. Vespasianus Aug. VI., and Titus Cesar IV. Vespasianus Aug. VII., and Titus Caesar V. Vespasianus Aug. VIIL., and Titus Cesar VI. L. Ceionius Commodus, and Decimus Novius Priscus Vespasianus Aug. [X., and Titus Cesar VII. Titus Aug. VIIL, and Domitianus Cesar VII. Lucius Flavius Silva Nonius Bassus, and Asinius Pollio Verracosus Domitianus Aug. VIII., and T. Flavius Sabinus Domitianus Aug. IX., and Q. Petilius Rufus II. Domitianus Aug. Domitianus Aug. Domitianus Aug. Domitianus Aug. Domitianus Aug. T. Aurelius Fulvus ΠῚ, and A. Sempronius Attratinus Domitianus Aug. XV., and M. Cocceins Nerva II. M. Ulpius Trajanus, and M. Acilius Glabrio Domitianus Aug. XVI., and Q. Volusius Saturninus Pompeius Collega, and Comelius Priscus L. Nonius Torquat. Asprenas, and T. Sex. Magius Lateranus Domitianus Aug. XVIL., and ‘T. Flavius Clemens C. Antistius Vetus, and C. Manlius Valens Nerva Aug. III., and L. Verginius Rufus III. Nerva Aug. IV., and M. Ulpius Trajanus Cesar II. A. Cornelius Palma, and C. Socius Senecio Trajanus Aug. ΠΙ., and M. Corn. Fronto II. X., and Sabinus XI., and T. Aurelius Fulvus or Fulvius XII, and Ser. Corn. Dolabella Metellianus XIIL., and A. Volusius Saturninus XIV., and L. Minucius Rufus APPENDIX TO TABLE II. LIST OF THE YEARS IN WHICH THE CONSULS WERE EITHER CHANGED BEFORE THE END OF THEIR TERM, OR DIED WHILE IN OFFICE; TOGETHER WITH THE NAMES OF THE CONSULS WHO SUCCEEDED. A 8. Lucius Apronius and Aul. Vibius Habitus, July 1. 9. M. Papius Mutilus and Q. Poppzus Secundus, July 1. 10. Serv. Gori Lent. Maluginensis, July 1. 11. L. Cass. Hangin, July 1. 12. C. Visellius Varro, July 1. 16. P. Pomponius Grecinus, July 1. 18. 1». Seius Tubero and C. Rubellius Blandus. 22. M. Coce. Nerva and C. Vibius Rufinus. 23. Q. Jun. Blesus succeeded to Pollio, July 1. 26. Q. Marcius Barea and T. Rustius Nummus Gallus, July 1. 29. Aulus Plautius and L. Nonius Aspremas, July 1. 30. C. Cassius Longinus and L. Nevius Surdinus, July 1. 31. Faust. Corn. Sylla and Sex. Tidius or Sextidius Catull., May 9; L. Fulcinius Trio, July 1; Pub. Memmius Re- gulus, October 1. 32. A. Vitellius succeeded to M. Furius Camillus Scribo- nianus, July 1. 33. L. Salvius Otho succeeded to Galba, July 1. 37 Ὁ. Caligula Imp. and Tiber. Claudius, July 1. 39. M. Sanquinius succeeded to Caius, Feb. 1; Cn. Domi- tius Corbulo, July 1; Domitius Africanus, or Afer, August 31. 41. Q. Pomponius Secundus succeeded Caius, January 7. 44. Manius Amilius Lepidus succeeded Crispinus II. 46. Velleius Rufus and Ostorius Scapula. uD: 7. P. Corn. Lent. Scipio and T. Qu. Crisp. Valerianus, July 1. A. D. . L. Vitellius, July 1. 49. . C. Minutius Fundanns and C. Vettennius Severus, δι L. Memmius Pollio and Q. Allius Maximus, May 1. 1; Titus Flavius Vespasianus, Nov. 1. . L. Annwus Seneca and Trebellius Maximus, July 1. . Anicius Cerealis succeeded Vestinius, July 1. . Salvins Otho Aug. and L. Salv. Otho Titianus, Jan. 15; L. Verginius Rufus and Vopiscus Pompeius Sylvanus, March 1: Titus Arrius Antoninus and P. Marius Celsus II. May 1; C. Fabius Valens and Aulus Alienus Cacina, Sept. 1; Roscius Regulus sueceeded Cexcina, Oct. 31 ; Cn. Cexcilius Simplex and C. Quintius Atticus, No’ 1. 70. M. Licinius Mutianus and Publius Valerius Asiaticus, July 1; L. Annius Bassus and C. Cxcina Patus, Nov. 1. 71. Flav. Domitianus Cesar [. and Cn. Pedius Castus, March 1. . Domitianus Cesar III. sueceeded Titus, July 1. . Domitianus Cesar, IV. and M. Licinius Mutianus III. July 1 . Domitianus Cxsar V.and T. Plautius Sylvanus IL. July 1. . Domitianns Cwsar VI. and Cn. Jul. Agricola, July 1. . M. Titius Frugi and Vitius Vinius or Vinidianus Julia- nus, July 1. . C. Valer. Messalinus succeeded Rufus. . L. Serg. Paullus succeeded Lateranus. . Cornelius Tacitus succeeded Rufus. Vou. 1. ( 58 ) 913 TABLE ΠῚ. CHRONOLOGY OF REMARKABLE EVENTS A. M. JA.U.C.| B. C. 3999 4000 4001 4002 4003 4006 4007 4008 4009 4010 4011 4012 748 749 750 751 755 756 761 wnd 6 EXTENDING FROM A.M. 3999 TO A. D. 100. Tiberius (afterwards emperor) is invested by Augustus with the tribunitian power for five years; and soon after he retired to Rhodes. Miraculous conception of John Baptist. Caius Cesar, son of the emperor, the first who had the title of Princeps Juventutts, Prince of the Youth. He was at this time fifteen years of age. Miraculous conception of Jesus Curist. Birth of John Baptist. Jesus Christ, the Son of God, born of the Virgin Mary, at Bethlehem in Judea. Wise men from the east, being guided by a star, come and worship the rew-born King of the Jews. Herod the Great, king of Judea, orders all the male children of Bethlehem and its vicinity, under two years of age, to be put to death, in crder to destroy Jesus Christ, who was providentially carried into Egypt before this cruel edict was put into execution. Death of Herod the Great, in the 37th year of his reign. He is succeeded by his son, Archelaus. Death of Malthace, mother of Archelaus, king of Judea. Death of Lucius, one of the sons of Augustus. Death of Caius Cesar, son of Augustus, in consequence of a wound he had received in Armenia. Augustus Cesar is called Dominus, Lord, by the people ; with which title he is dis- pleased, and publicly forbade it by an edict. About this time the celebrated Pollio died at his country house in Tusculum, aged eighty. Augustus Cesar, who had, ten years before, been appointed to the government of the Roman empire, has the same conferred upon him for ten years more. Tiberius returns from Rhodes to Rome, and is adopted by Augustus. Tiberius receives again the tribunitian power. Cinna, grandson to Pompey, is charged with being the chief of a conspiracy against the emperor, and afterwards pardoned. The temple of Janus, after it had been closed ever since B. C. 8, is opened again on account of fresh disturbances in Germany. Tiberius subdues the Caninetali, the Attuarii, the Bructeri, and the Cherusci, Ger- mans, who had revolted from the Romans. Augustus, that he might raise a tax in Ita.y accepts of the proconsular power. Tiberius extends his conquests to the Elbe, upcn which the Germans sue for peace, which is granted them. Revolt of the Pannonians and Dalmatians, against whom Tiberius and Germanicus are sent. The Jews and Samaritans complain to Augustus of the tyranny of Archelaus. Archelaus, king of Judea, deposed ; and his dominions reduced into the form of a Roman province, and annexed to Syria. Coponius was the first governor of Judea. About this time Judas of Galilee arose, and drew away much people after him; but he, and as many as obeyed him, were dispersed. Acts v. 37. The Pannonians are again brought under subjection to the Romans. Jesus Christ, twelve years of age, disputes with the doctors in the temple, who are astonished at his understanding and answers. 914 58* 4014 4015 4016 4017 4018 4019 4020 4021 4022 4023 763 764 765 766 767 768 769 770 771 772 TABLE III. Contenued. Ovip banished by Augustus to Tomos in Pontus. Baton, the Dalmatian general, surrenders the town of Anduba to Germanicus, which puts an end to the Dalmatian war. Memorable defeat of the Romans under P. Quintilius Varus, governor of Germany, by Arminius, chief of the revolted Germans. Tiberius marches against the Germans; and, in the course of this and the following year, reduces the Germans again under the Roman yoke; upon which a profound peace takes place in the whole Roman world. Tiberius, in consequence of his very important’ services, is made by Augustus his colleague in the empire, both in the civil and military government, August 28. Imperial edict against diviners and astrologers. Augustus Cesar is again appointed emperor for ten years longer, the last prorogation expiring the end of this year. Death of Augustus Cesar, (in the consulship of Sextus Pompeius and Sextus Apuleius,) at Nola, August 19, being 76 years of age all but 35 days. There are four epochs from which historians date the years of this emperor’s reign. The first is that of the second year of the Julian era, or the 709th of Rome, when, after the death of Julius Cesar, coming from Macedonia into Italy, he took upon him the rank of emperor, without making any change in the republic, and assem- bled by private authority some veteran soldiers. The second epoch is the third year of the Julian era, or the 711th of Rome, when, after the death of the two consuls, Hirtius and Pansa, he entered into the consulate with Q. Pedius, Sept. 22; or when, on the 27th of November following, he was declared triumvir with Mark Antony, and Aimilius Lepidus. The third epoch is the 3d of September, A. U. C. 723, and the 15th of the Julian era, that is to say, on the day of the battle of Actium. The fourth epoch is the following year, when, after the death of Antony and Cleopatra, he entered triumphantly into Alexandria, the 29th of August, or the first day of the Egyptian era. Thus Augustus, according to the first epoch, reigned fifty-eight years, five months, and four days. This is the epoch which Josephus appears to have followed. According to the second epoch, Augustus reigned fifty-five years, ten months, and twenty-eight days, if we reckon from the time he was first made consul ; or fifty-five years, eight months, and twenty-two days, from his becoming one of the triumviri. Τί is from one of these two periods that Suetonius, Eusebius, Epiphanius, and some others, compute the fifty-six years which they assign to this emperor. But the most common mode of computing the years of the reign of Augustus is from the batile of Actium, from which time he lived and reigned forty-four years all but thirteen days. Tiberius Nero Cesar succeeds Augustus in the empire, August 19. Death of Julia, daughter of Augustus, in the sixteenth year of her exile. She was banished by her father, on the charge of vicious and irregular conduct. 15 | Extraordinary overflowing of the Tiber, by which several houses are destroyed, and lives lost. Achaia and Macedonia become provinces to Cesar, having been governed before by proconsuls. War in Germany. Arminius makes the Cherusci take up arms against Germanicus. Drawn battle between the Romans and Germans. 16 | Battle of Idistavisus gained by the Romans over the Germans under Arminius. Second battle gained by Germanicus over Arminius, in the neighbourhood of the Elbe. The Angrivarians submit to the Romans. Expedition of Germanicus against the Cattans and Marsians, who immediately submit Conspiracy of Drusus Libo against Tiberius discovered ; upon which the conspirator kills himself. 17 |Triumph of Germanicus over the Cheruscans, the Cattans, the Angrivarians, and other nations between the Rhine and the Elbe, May 26. Terrible earthquake in Asia, which overthrew twelve celebrated cities : among these was Sardis, which suffered the most. Death of Titus Livy, the historian, at Padua; and of Ovid in his exile in Scythia. 18 |About this time Rhascupolis, called also Rhascoporis, and Rhescuporis, king of Thrace, is deprived of his kingdom, and banished. About this time a new island made its appearance in the Archipelago, Pliny ii. 87. Expedition of Germanicus into the east. Zeno, the son of Polemon, ascends the throne of Armenia, through the favour of Germanicus. The kingdoms of Cappadocia and Commagena reduced into the form of Roman pro- vinces. Q. Veranius is made governor of the former, and Q. Serveus of the latter. 19 |Death of Germanicus. He is buried at Antioch. Rhascupolis put to death at Alexandria. Death of Arminius, general of the Germans, in the 37th year of his age. Maroboduus, king of the Lombards, dethroned. 20 |Death of Sallust, the emperor’s minister. He was grandson of a sister of Sallust, the historian. 1 915 4026 4027 4028 4030 4031 4032 4033 4034 4035 4036 4037 4038 4039 4040 4041 4042 4043 4044 4045 4046 4047 4048 790 791 792 793 794 795 796 797 TABLE III. Continued. 23 24 26 30 31 co 8 eo co 38 39 40 41 42 43 44 Revolt in Gaul. Sacrovir, chief of the Eduans, defeated by Silius, which puts an end to the Gallic war. First African war under Tacfarinas, which commenced A. U. C. 770, finished this year, to the advantage of the Romans. ‘Tacfarinas is driven into the deserts by Blesus the governor. Maluginensis removed from the government of Asia, on account of his being priest of Jupiter. Pompey’s theatre destroyed by fire about this time, and rebuilt by Tiberius. Death of Junia, niece of Cato, sister of Brutus,and wife of Cassius. She had survived the battle of Philippi sixty-three years. Death of Lucilius Longus, the emperor’s most particular friend. The Pantomimes expelled Italy. The second war of Tacfarinas ended by Dolabella, in which Tacfarinas is slain. Thrace, agitated by commotions, is reduced to submission by Poppeus Sabinus The emperor’s final departure from Rome. John Baptist began to baptize in Judea, about this time. Pontius Pilate made governor of Judea, which office he held for ten years. In the fifteenth year of the principalily of Tiberius Cesar, which was the twelfth of his monarchy, Jesus Christ, thirty years of age, is baptized by John in Jordan, and enters upon his public ministry. Fifty thousand men are said to have been killed by the fall of an amphitheatre at Fidena. Great fire in Rome, which consumed all the quarter of Mount Ceelius. John Baptist beheaded about this time, by order of Herod Antipas. Revolt of the Frisians, which is soon terminated. The Jews, by the permission of Pontius Pilate, crucify Jesus Christ; who, on the third day after his crucifixion, rises from the dead; and forty days after his resur- rection ascends up into heaven. Miserable death of Judas the traitor. Peter’s sermon on the day of pentecost, by means of which three thousand persons are converted to Christianity. Ananias and his wife Sapphira suddenly struck dead for their hypocrisy. Death of Nero, eldest son of Germanicus. Stephen stoned to death by the Jews. -|A great persecution of the followers of Christ at Jerusalem takes place after the martyrdom of Stephen. An angel sends Philip to baptize the Acthiopian eunuch. Galba, afterwards emperor, 15 consul this year. Death of Drusus, son of Germanicus. Conversion of Saun of Tarsus, afterwards called Paut. The number of the followers of Christ greatly increases. At Lydda, Peter cures Eneas of the palsy ; and at Joppa, restores Tabitha to life. Troubles and revolutions among the Parthians and Armenians. Commotions in Cappadocia, which are soon quelled by the Romans. Fire at Rome, which destroyed part of the circus, and the quarter of Mount Aventine. Tiberius declares himself friendly to the Christians, and wishes to enrol Christ among the gods; but is opposed by the senate. Death of Tiberius Nero Cesar, on the 16th or 26th of March, in the seventy-eighth © year of his age, after having reigned 22 years, six months, and 26 days, if we reckon from the death of Augustus; and 25 years, six months, and 15 days, from the time when he was first associated in the empire with Augustus. He is suc- ceeded by Caius Caligula. Antiochus again put in possession of the kingdom of Commagena, which had been reduced into a Roman province by Germanicus. Disgrace and death of Pilate, governor of Judea. Vespasian, afterwards emperor, was edile in this year; i. 6. a magistrate, who had the eare of the public buildings of the city. : Getulicus and Lepidus put to death upon suspicion of a conspiracy against the emperor. The conversion of Cornelius, the centurion, happened about this time. The Emperor Caligula slain on the fourth day of the Palatine games. He is succeeded by his uncle, Claudius Cesar. Seneca banished to the island of Corsica. War of the Romans against the Germans and Moors. Mauritania reduced into a Roman province. The followers of Jesus first called Curistians at Antioch. Claudius yanquishes the Britons in several battles, and at his return to Rome is honoured with a triumph. Dearth in Rome, occasioned by Messalina and the freedmen monopolizing and raising the price of the necessaries of life. Vespasian fought thirty battles with the Britons, took twenty of their towns, subdued two of the British nations, and possessed himself of the Isle of Wight. 916 1 - ΡΝ TABLE III. Continued , A.M. |A.U.C.| A. D. 4048 797 44 |James, the brother of John, put to death by Herod. 4049 798 45 |An eclipse of the sun on the birthday of the Emperor Claudius. To prevent the superstitious drawing thence any inauspicious omens concerning him, he caused ; notice to be posted up some time before it happened, giving a physical explanation ᾽ of the phenomenon. The dreadful famine foretold by Agabus rages in Judea, Acts xi. 27, 28. ; 4050 799 46 |Asinius Gallus, half-brother to Drusus, son of Tiberius, conspires against the emperor, and is banished. Thrace, which had hitherto its own kings, is made a Roman province. About this time a new island makes its appearance in the Algean Sea. It is named Therasia by Seneca. 4051 800 47 |The emperor takes upon himself the title of Censor. Secular games celebrated at Rome, in honour of the 800th year of Rome. Claudius adds three new letters to the Roman alphabet, the names of two of which only remain: the Molic digamma, which answers to our v; and the antisigma, which answers to a p and an s joined together. Many of the greatest men in Rome are put to death by Claudius, to gratify the revenge and coyetousness of Messalina, his wife. Commotions in the east, and in Germany. Incursions of the Cauci into Lower Germany. Corbulo reduces them to subjection. Celebrated canal cut between the Rhine and the Maese. 4052 801 48 |Claudius by a census is said to find 6,900,000 citizens in Rome. The Gauls admitted into the senate, and to the dignities of the empire L. Salvius Otho, the Emperor Otho’s father, made patrician. 4053 802 49 |Herod Agrippa, king of the Jews, eaten up of worms: Acts xii. 23. Seneca recalled from banishment, and made preceptor to Agrippa’s son 4054 803 50 |Cologne founded by Agrippina. The Catti defeated by Pomponius. 4055 804 51 {Great dearth in the Roman empire. The Britons, making incursions into the Roman settlements, are vanquished by P. Ostorius Seapula. 4056 805 52 |The Jews expelled Rome by Claudius. Caractacus, the British king, is defeated, made prisoner, and carried to Rome. The aqueduct at Rome, begun by Caligula fourteen years before, finished this year by Claudius. 4057 806 53 |Nero’s marriage with Octavia. Claudius Felix made governor of Judea in the room of Ventidius Cumanus. 4058 807 54 |Caius Tiberius Claudius Nero Cesar, the Roman emperor, poisoned by the Empress Agrippina, after a reign of thirteen years, eight months, and twenty-one days; and is succeeded in the empire by Nero Cesar, his wife’s son. Paul preaches at Athens. Death of Azizus, king of the Emesenians. 4059 808 55 | Britannicus, son of Claudius Cesar by Messalina, poisoned by the emperor his brother. War of the Romans against the Parthians. 4061 810 | 57 |Apollos, an eloquent man, and mighty in the Scriptures, preaches at Corinth, Acts Xviii. 24. 4062 811 58 |Artaxata, the capital of Armenia, burnt by Corbulo. ‘Ligrunocerta taken by Corbulo. Armenia totally subdued by Corbulo, and given by Nero to Tigranes, great-grandson of Archelaus, formerly king of Cappadocia. Nero puts his mother Agrippina to death. Death of Domitius Afer, the orator. Laodicea, one of the most famous cities in Asia, destroyed by an earthquake. 4064 813 60 |The pantomimes recalled by Nero. Appearance of a comet, with which the vulgar are greatly alarmed. hie ay of Puteoli, or Pozzuolo, obtains from Nero the title of August or Imperial olony. 4065 814 61 |The Britons forma league to recover their independence. They take advantage of the absence of Suetonius Paulinus, their governor, to take up arms against the Romans. Beadicea, the British queen, defeats the Romans, killing 70,000 in various places ; but the Britons are at last defeated by Suetonius, the Roman general, with the loss of 80,000. Pedanius Secundus, prefect of Rome, assassinated by one of his slaves. King Agrippa confers the high priesthood on Jsrael, the son of Phabius. 4066 815 62 |Death of Mark the evangelist. He is said to have been buried at Alexandria St. Paul sent in bonds to Rome. He is shipwrecked at Malta. Nero puts his empress, Octavia, to death. Aulus Persius Flaccus, the poet, dies in the thirtieth year of his age. 4067 816 63 |On the fifth of February, a violent earthquake happened in Campania, which destroyed great part of the city of Pompeii, at the foot of Mount Vesuvius, and did conside- rable damage to Herculaneum. 1 917 4063 D _ wo a o TABLE III. Continued. 4068 4069 4070 4071 4072 A.U.C.| A. D. 816 817 818 819 820 821 64 "65 66 67 68 69 63 |About this time Nero reduced the Cottian Alps into a Roman province, after the death of King Cottius. The Parthians vanquished by the Romans under Corbulo. Tiridates, king of Parthia, lays down his crown at the foot of Nero’s statue. James, the brother of our Lord, is, according to Eusebius, thrown down from a pin- nacle of the temple, and stoned ; and a fuller, striking him on the head with a elub, kills him. ‘ The emperor sends two centurions up the Nile, in order to explore its source; but the centurions failed in their expedition, being stopped by the cataracts and marshy rounds. Great fire in Rome, by which upwards of two-thirds of this great city was consumed. Nero, charging the late conflagration of the city upon the Christians, persecutes them with all manner of cruelties and torments. The Jews revolt from the Romans, and pelt their governor, Florus, with stones, which begins the first Jewish war. Several great men conspire against the emperor ; but the plot is discovered. Death of Seneca and Lucan. Campania wasted by an epidemical sickness, and great tempests. Great fire at Lyons, which nearly consumed the whole city. Nero made the inhabit- ants of this city a present of four millions of sesterces, (about thirty-two thousand pounds sterling,) towards repairing their losses. Tiridates receives the crown of Armenia from the hands of Nero. Vespasian sent by Nero to make war against the Jews. Disturbances in Cesarea between the Jews and the idolaters who inhabited that city. Sedition in Jerusalem, occasioned by Florus. This may be considered the proper commencement of the Jewish war. It took place, according to Josephus, on the sivteenth day of the month Artemisius, which, according to Scaliger’s calculation, corresponds to our May. The Jews of Cesarea slain, to the number of twenty thousand. All Syria filled with slaughter by the battles between the Jews and the Syrians. Cypros and Macherontum taken by the Jews from the Romans. Jerusalem besieged by Cestius Gallus. The Christians leave Jerusalem, and fly to Pella in Celosyria. Vespasian invades Judea with an army of 60,000 men, and carries fire and sword wherever he goes ; immense numbers of Jews are slain in the various sieges. St. Peter and St. Paul put to death about this time. Jotapata taken by the Romans after a siege of forty-six days. Japha taken by the Romans. Eleven thousand six hundred Samaritans, that had assembled on the top of Mount Gerizim, slain by order of Vespasian. Joppa taken and destroyed by the Romans. Tarichea taken by the Romans; and nearly 40,000 persons, who had taken refuge in it, slain. Death of Corbulo. Dreadful calamities in Jerusalem, occasioned by the Zealots, who divide themselves into two different parties, and murder one another by thousands, committing the most horrid cruelties. The Emperor Nero, on account of his great cruelty and injustice, is obliged to fly from Rome to the house of Phaon, one of his freedmen, about four miles from Rome, where he kills himself ; upon which the senate declares Galba emperor. On the kalends of January, the images of Galba, in Germany, are thrown down; and on the third day-Vztelliws is saluted emperor by the army; and on the fifteenth day of the same month Galba is slain by the partisans of Otho, seven months after the death of Nero; upon which Otho is proclaimed emperor. Civil war betwixt Vitellius and Otho. Engagement in an island in the Po, betwixt the troops of Otho and Vitellius, wherein the latter have the advantage. Battle of Bedriacum, in which Otho’s army is defeated ; upon which Otho kills him- self, after a reign of three months. He is succeeded by Vitellius. Dolabella put to death by order of Vitellius. Civil war betwixt Vitellius and Vespasian. Cremona sacked by Primus. Junius Blesus poisoned by order of Vitellius. Vespasian acknowledged emperor by a great part of Italy, and all the western provinces, The capitol besieged and taken by Vitellius’ soldiers. The temple of Jupiter Capitolinus destroyed by fire. Vitellius is killed, after a reign of eight months and a few days, and Vespasian suc- ceeds him in the empire. |The Batavians, under Civilis, revolt from the Romans, over whom they obtain two great victories. , 918 1 σ᾽ A.M. |A.U.C.| A. Ὁ. 4074 4075 4076 4077 4078 4079 4080 4081 4082 4083 4084 4085 4087 4088 4089 4090 4092 4093 823 824 825 826 827 828 829 830 831 832 833 834 836 837 838 839 841 842 — eee TABLE III. Continued. ---. 70 |Vespasian orders the capitol to be rebuilt, the first stone of which was laid on the 89 218: of June. Titus, son of Vespasian, sent by the emperor to besiege Jerusalem. { The Jewish temple burnt, notwithstanding the endeavours of Titus to preserve it. Jerusalem taken, Sept. 7, and destroyed by Titus, which ends the Jewish war. Jo- sephus reckons that not less than eleven hundred thousand persons perished in this If to this number be added all that were killed in the several battles fought out of Jerusalem, and in the taking of the several towns which the Romans stormed, it will be found that the Jews lost, in the whole course of the war, one million three hundred and fifty-seven thousand six hundred and sixty men. ‘The number of prisoners during the war, according to the siege, by fire, sword, misery, and famine. same historian, amounted to ninety-seven thousand ! See on Matt. xxiv. 31. Magnificent triumph of Vespasian for his victories over the Jews. : ; Peace being re-established in the world, the temple of Janus is shut. This is the sixth time of its being shut according to Orosius. Commagena is made a Roman province. Vologeses, king.of Parthia, molested by the Alans, a Scythian people, who overrun Media and Armenia. Rhodes, Samos, and the neighbouring islands, formed into a province, under the name of Cyclades, or island province. Vespasian, who had made his son Titus his colleague in the censorship, celebrates with him the ceremony of closing the lustrum; and of numbering the Roman citizens. Dedication of the temple of Peace. Vespasian places in it the golden vessels belong- ing to the temple of Jerusalem, and a great number of the finest performances of the best painters and sculptors. Nero’s colossus, erected by his order at the entrance of the golden palace, is dedicated y. ξ Ρ to Apollo, or the sun, by Vespasian. Three cities in the island of Cyprus destroyed by an earthquake. 3 Dreadful plague in Rome, through which ten thousand persons are said to have died in one day. Agricola appointed governor of Britain. Vespasian dies, after a reign of nine years, eleven months, and twenty-four days; and is succeeded in the Roman empire by his son Titus. Dreadful eruption of Mount Vesuvius, which devastated a considerable part of Campania. Death of the elder Pliny, who was suffocated by the smoke and ashes from the moun- tain, while employed in examining this dreadful phenomenon. Dreadful pestilence. Terrible fire at Rome, which raged with great violence for three days and three nights. Many of the public buildings were destroyed, among which were the pantheon, the Octavian library, and the capitol, which had not been lon rebuilt. Dedication of the amphitheatre begun by Vespasian and finished by Titus. Titus dies on Sept. 13, after a reign of two years, two months, and twenty days; and is succeeded in the Roman empire by his brother Domitian. Domitian’s expedition against the Catti, a people of Germany. The emperor returns without having seen the enemy, and causes triumphal honours to be decreed him. It is supposed that about this time he received the surname of Germanicus. Sabinus is made colleague with Domitian in the consulate; his prenomen is not known, but he is supposed to be the same with Oppius Sabinus, who lost his life soon after in the Dacian war. The Caledonians defeated by Agricola, with the loss of 10,000 men. The ornaments of triumph are decreed the victor. The fleet of Agricola sailed round Great Britain; before this cireumnavigation was made the Romans were not sure that Britain was an island. Domitian orders the nativity of all the great men in Rome to be cast; and such as were said to be born for empire, he destroyed. Philosophers banished from Rome by Domitian. The Nasamonians revolt from the Romans, but are subdued by Flaccus. Fulvius is made colleague with the emperor this year in the consulate ; his prenomen is not known. This Fulvius is supposed to be either T. Aurelius Fulvius, or Fulvius, the grandfather of the Emperor Titus Antoninus. Institution of the Capitoline games. The Dacian war began this year, according to Eusebius. The Dacians enter the Roman provinces, and make great depredations ; but are at last completely overthrown by Julianus. The secular games celebrated at Rome this year, not because it was the termination of an even century from the building of the city, but through the mere caprice of the emperor. Domitian banished the astrologers from Rome. 1 919 4096 4097 1098 4099 4100 4101 4102 4103 4104 848 849 850 851 852 853 92 93 94 96 97 98 99 100 TABLE ΠΙ|. Continued. The Marcomans, &c., having defeated the emperor, the latter makes peace with Decebalus, king of the Dacians, and allows him a yearly pension, which is never demanded. He assumes the surname of Dacicus. Ν Domitian changes the names of the months of September and October, and calls them Germanicus and Domitianus ; which continued only during his life. ee About this time the temple of Janus is again shut. Cornelia, chief of the vestals, accused by the emperor of incontinence, is buried alive. About this time happened the revolt of L. Antonius, who commanded on the Upper Rhine. He is defeated and killed. The kingdom of Chalcis united to the Roman empire. Death of Agricola, the governor of Britain, on the 23d of August, in the year when Collega and Priscus were consuls. The Sarmatians revolt, but are scon quelled by Domitian; in consequence of which he carries a laurel crown to the capitol, and consecrates it to Jupiter. ‘ Philosophers and scientific men banished Rome by an order of the senate. Epictetus, the famous stoic philosopher, was among the number of the exiles. Commencement of the second persecution against the Christians. About this time St. John was thrown into a cauldron of boiling oil, near the Latin gate at Rome ; but, being miraculously preserved, is afterwards banished to Patmos, where he is supposed to have written his Revelation some time in the course of this or the following year. 'Acilius Glabrio, who had been consul A. U. C. 844, is put to death by order of the | emperor. Domitian killed in his palace by some of his freedmen, after a tyrannical reign of fifteen years and five days. He was the last of the twelve Cesars, and is succeeded in the empire by Nerva. (Death of Virginius, the consul, in the 83d year of his age. Tacitus, who was at this time consul by subrogation, pronounces his funeral oration. E Trajan, who commanded the army in Lower Germany, adopted by Nerva. Nerva dies, Jan. 21, after having reigned one year, four months, and eight days, and is succeeded in the empire by ‘Trajan, a Spaniard. The Chamavians and Angrivarians defeat the Bructerians, with the loss of 60,000 men Trajan, who was in Germany when he was proclaimed emperor, enters Rome without the least parade. Adrian, afterwards emperor, married to Sabina, daughter of Trajan’s nephew. The death of St. John, the apostle and evangelist, is generally supposed to have happened about this time. Finished corrééting for a new edition, Noy. 4th, 1831.—A. Ὁ. 148500. Ἢ 63-18-87 32188 MC END OF VOLUME 1. 920 1 E}EGroup TC